218. Oneg Ki Setzei by Oneg Shabbos

Issue

218

‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

‫מוצאי שבת‬

‫פרשת כי תצא‬

‫י"ד אלול תשע"ט‬ 14 Sep 2019

‫קבלת שבת‬

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beautiful simcha, the entire town of Vilna was present at the wedding. There was one person present that never fully accepted the new-found standing of the father of the kallah…

THE IMPETUS FOR MUSSAR They were close friends, as their paths in life were almost identical. Cobblers in Vilna, working hard, long hours, and just getting by. Slowly one of their fortunes changed, and after years of their close friendship, one left the other ‘behind’ as he grew into a profitable business man. The change was gradual at first, but then, quickly he went from simple shoe maker, to wealthy businessman. As his wealth grew, so did his standing in the community. He got involved in community affairs, and before long his past was almost all but forgotten. He grew to be one of the honourable members of the community, leading organizations and community affairs, and finally his daughter was redt to the son of the Rav in the town. Before long the shidduch was completed and a wedding date set. What a

This week’s parsha discusses a man with two wives, one hated and one loved. The meforshim explain that we see from here that there is a necessity to work on one’s relationships. No one anticipates having such a relationship when they walk to the chuppah, and without work, one runs the risk that the woman he married can become ‘hated’. Only through working on one’s self is it possible to ensure that one never comes to such a situation. The shoemaker walked up to the chuppah as the kesubah was being read. He bent down and took off his shoe. And, in front of everyone he turned to the former shoe-maker; the now honourable wealthy member of the community, the father of the kallah, and asked “can you fix my shoe?!?” On the spot the father of the kallah fainted from the terrible embarrassment! Unfortunately, he never recovered, and was niftar shortly thereafter from the pain.

based on Rabbi Shraga Kallus’s shiurim

daily. Without working on oneself, it is very difficult to react correctly. It can be a difficult relationship, a poor bill of health, a lack of money, a way-ward child, a fight within the family. When dealt a difficult situation, only a person that worked on himself will be able to respond appropriately! When Rav Tzeinbart, a Tzadik in Yerushalayim, was asked if the above story was credible, he responded that indeed it was. But, then he continued to explain. “You think that Rav Yisrael started the mussar movement because of the terrible middos of the shoemaker? The audacity to embarrass his former friend in front of everyone? No! There will always be people that need to work on middos. He started the mussar movement because through working on oneself one is able to accept even the most difficult of situations.

In reaction to this story, Rav Yisrael Salanter started the mussar movement. If such a story was possible, people needed to work on themselves! The Mishnah Berurah teaches that certainly during the month of Elul one needs to work on himself and learn mussar

Through learning mussar and working on one’s middos, one can come to accept every situation with a smile! M

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ING

OPLE 24,000 PUENTRIES I N 24 C O

Author & Magid Shiur

He should have taken the shoe, lifted it up high and started dancing around the chosson and the kallah. Thanking Hashem, realising from where he came, and to the place of wealth and honour that he reached!”

For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk

N OW R E AC H

Rabbi Avrohom Chaim Slansky

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The Hidden Meanings in Amelek’s Name

Oneg Shabbos Issue 218

Rabbi Jonathan Sigal ‘A simple Yid with a complex idea’ Former Rosh Kollel Amsterdam

:‫אתכֶם מִ ּמִ צְ ָריִם‬ ְ ֵ‫ׂשה לְ ךָ עֲמָ לֵק ּבַּדֶ ֶר ְך ּבְ צ‬ ָ ָ‫ֲׁשר ע‬ ֶ ‫זָכֹור אֵ ת א‬ ָ ַ‫ׁשלִ ים ַאח ֲֶריך וְַאּתָ ה עָ יֵף ְו ָיגֵע‬ ָ ֱ‫ֲׁשר ָק ְרךָ ּבַּדֶ ֶר ְך ַו ְי ַזּנֵב ּבְ ךָ ּכָל הַ ּנֶח‬ ֶ ‫א‬ )‫י"ח‬-‫ דברים פרק כה (י"ז‬:‫וְל ֹא י ֵָרא אֱל ִֹקים‬

Remember what Amelek did to you on the way …. That they cooled you on the way….and did not fear Hashem. (Devarim 25: 17-18)

The word ‫ קרך‬Korcha has three meanings as mentioned by Rashi. • Happening (the opposite of Divine Providence) ‫מקרה‬ • A language of impurity ‫קרי‬ • To cool off ‫קר‬

These meanings are not coincidental but are tightly interconnected as follows: due to a lack of faith in Divine guidance this leads a person to break connection with the Creator and as a result he will be cooled in his service and unimpassioned thus allowing forces of evil and impurity to dominate thoughts and action, chas veshalom. Indeed this is our war with Amelek. These Ideas can be found in the name Amelek itself spelled ‫עמלק‬

The word can be broken up as follows: ‫מלק‬-‫ ע‬this can be read as follows the “severed Eye” Melika was service used in the Mikdash for decapitating the head of birds when they were brought as a korbon. So the Idea here expresses Amelek’s goal to severe our perception of Hashem’s all-seeing Eye and convince us that Hashem does not orchestrate the events of our lives. If we scramble the letters ‫ עמלק‬we get ‫ עקם‬-‫ ל‬the letter ‫ל‬ can be used to symbolise the heart thus the meaning a “crooked heart”. This is the source of sin and impurity as is indicated in the verse “do not follow your heart and eyes astray” (the name Israel indicates the opposite: ‫אל‬-‫ ישר‬straight with Hashem or showing the straight G-d connection) I would like to suggest a new and original explanation to show how the third meaning “to cool off” is indicated in the name ‫ עמלק‬as well.

The Gemorah in Chagiga 9b makes a very curious statement “come and see the difference between a righteous G-d fearing and serving person and an evil one that is not? A G-d fearing person reviews his learning 101 times and the evil non G-d fearing person only learns 100 times! This passage is very hard to understand. What is the significance of these numbers? Does just one time make such a difference? Is learning the 100 times so insignificant? Why does this define for us a G-d fearing person? To answer this I would like to refer to the Maharal of Prague who in many instances describes 10 as a perfect number. It would therefore be fair to assume that 10 x10 = 100 represents total completion and perfection. So then what is 101? What does the extra one represent? The answer is: the idea of going beyond the call of

duty! It symbolises that even when I have reached one level of completion and perfection I will still strive for a higher goal. It demonstrates the passionate drive to go beyond my limits and know even more. Chazal are not telling us merely numbers they are teaching us an attitude we must acquire in our service to Hashem. Our Torah way of life is not merely a 9 to 5 job where at 5 o’clock we shut up shop and don’t give it a second thought until the next morning. We must always strive to better our connection to Hashem in every moment of our lives. We must be open to expanding our awareness and horizons; always be warm and willing to go the extra mile, never content on just to fulfil the bare minimum. That is the difference between G-d fearing or not. This is actually the name ‫ עמלק‬that is ’‫עמל – ק‬, toiling in Torah only 100 times but never more. For example, at one o’clock I close my learning and walkout of my seder whether I understand it or not. We must never rely only on our fixed schedule alone but rather on our goal to understand and to really connect. Of course, a schedule is a wonderful and beneficial must in any productive person’s life tool box. However sometimes our schedule or sedorim can become habitual and allow us to become lazy. I do not need to think, I do not need to connect, I have a schedule, I am on autopilot. I will never go beyond the call of duty and if I leave it to that I can stifle all true growth and creativity. That is Amelek!

My Rebbe, Hagaon Rav Chaim Kamil zt’’l used to quote the above often in shiur as gentle but stinging mussar. If a bachur would ask a silly question that clearly showed he had not studied the matter being discussed the Rosh Yeshiva would jokingly ask him, “How many times did you review this passage? Did you review it 101 times? It seems you were missing the one!” In light of what we have learned here today there is an extra depth to the Rosh Yeshiva’s joke. If you are missing the ambition to go the extra mile -the 101, than if you are even missing one, you actually have nothing. M

14 September 2019

‫י"ד אלול תשע"ט‬

‫פרשת כי תצא‬

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Mitzvas Shiluach Haken A lesson for today

you come across a bird’s nest on any tree, or on the ground, and it contains fledglings or eggs, if the mother bird is sitting on the fledglings or eggs, you may not take the mother along with the young. You must (first) chase away the mother, and (only then may you) take the young. (If you do this) it will be good for you and you will have length of days. [Devorim 22: 6-7] The mishnah1 states: ‘We silence one who says aloud (in davening) ‘Your compassion extends to a bird’s nest’. According to Rabbi Yosi bar Ovin the reason for this expression of disapproval is because such a statement implies that Hashem shows compassion to birds and not to other creatures.2 Rabbi Yosi bar Zvida disagrees and gives a different reason: it implies that Hashem’s commandments are motivated by compassion when in reality they are gezeiros – decrees - that ought to be followed without searching for reasons to justify them.3

This not to say that Hashem does not exhibit rachamim, as the Sefer Hachinuch points out – the Torah itself describes one of Hashem’s attributes as rachum4 - rather the application of His rachamim is not innate as it is in Man: He chooses when to exercise it. For if the fundamental reason for the mitzvos was solely compassion, Hashem would not have permitted shechitah.5 The Ramban6 quotes the Rambam who suggests that the underlying reason for this mitzvah- and likewise the prohibition of slaughtering a mother animal with its young on the same day7 - is that doing so causes great distress to the mother bird/animal. In this regard, the maternal feelings of animals and birds towards their young are similar in degree to that of humans.8 Accordingly, explains Ramban, with mitzvos such as these, the Torah thereby prohibits behaviour that accustoms humans to adopt cruel practices. In other words, the mitzvah has less to do with Hashem’s compassion for the mother bird, rather, its purpose is for the effect it has on the person performing the mitzvah. This idea has a parallel with the famous teshuva of the Noda BiYehuda who was asked if it was permitted for Jews to hunt animals. He strongly disapproved of this on the grounds that – 1 Berochos 5:3 2 This assumption implicitly contradicts Tehilim 145: 9 ‘Verachamov al kol ma’asov’ though see Rabbeinu Bachya (Devorim 22:6) who proposes that the compassion shown towards the mother bird stirs the rachamim of Hashem towards other creatures who are in distress. 3 Gemoro Berochos 33B and Rashi thereon 4 Shemos 34:6 5 Sefer Hachinuch: Mitzvas shiluach Haken 6 Ramban commentary to Devorim 22:6 7 Vayikra 22:28 8 Rambam: Moreh Nevuchim Section 3: Chapter 48. See also Mishneh Torah Hilchos Tefillah 9:7

even if it were not expressly forbidden by the Torah such activity inculcates cruel behaviour.9

Rabbi Dr Julian Shindler Director of the Marriage Authorisation Office, Office of the Chief Rabbi Formerly Rov of the Muswell Hill Synagogue

Following in this vein, we can perhaps derive a further important lesson using shiluach haken as a metaphor. A mother bird will not abandon her chicks or eggs even when her own life is threatened: so strong is her natural, maternal instinct. Ordinarily she would fly away and escape capture but not under these circumstances. It is precisely at such a time when a bird is most vulnerable that we are not permitted to use the extra advantage available to us to trap the bird when it is ‘easy prey’. When her mothering instincts binds her to the nest, an otherwise legitimate act of seizure becomes something despicable. Now if this restriction limits our conduct with respect to wild life, what are the implications in regards to our conduct towards other people? Most city dwellers never get the opportunity to observe the mitzvah of shiluach haken but the core value that lies behind it can impinge on our daily lives. Just as the mother bird protecting her young is vulnerable to attack, so it is with people. They can find themselves less powerful, financially dependent or emotionally vulnerable. Civilised society is appalled by unprovoked physical attacks on people, but these are all the more contemptible when the victim is a defenceless child, elderly or disabled person. Yet we are all susceptible to a basic, animal instinct that might drive one to take advantage of another person’s weakness. Whilst fair competition and self-advancement may be legitimate in many situations, there also has to be room for the businessman, the shop-keeper, the professional and even organisations to exercise self-restraint on occasions where an unfair advantage exists. The overarching function of the mitzvos is to bring about a refinement of character. The Torah understands the nature of Man. If a person accustoms his/herself to act ruthlessly towards animals, this will eventually lead to ruthless conduct towards other people. As Ben Zoma stated: Who is strong? He who controls his evil impulse.10 M 9 Noda Biyhudah Part 2, Yoreh Dei’ah section 10 10 Mishnah Ovos: 4:1

Hold your Horses!

he son of the Holy Maggid of Kozhnitz tells of an ignorant villager who approached his saintly father with a question.

He had learned the verse, ‫גדילים תעשה לך‬ )‫על ארבע כנפות כסותך (דברים כב יב‬, You shall make for yourselves twisted threads (tzitzis) on the four corners of your garment. Uneducated and of Ashkenazic descent he didn’t discern between the letter ‫ ת‬and a ‫ס‬, and he confused it with ‫כסּוסך‬, rooted in the word ‫סוס‬, for horse. He innocently queried whether a horse was obligated to wear tzitzis! The Maggid graciously answered with a profound mystical interpretation. The mitzvah of tzitzis is referenced twice in Torah.

In Shelach it discusses ‫ציצית‬, fringes. In Ki Seitzei these ‘fringes’ are called ‫גדילים‬, literally ‘twisted threads’. Tzitzis refers to the loosely hanging strings while gedilim pertain to the upper braided part that is bound together. The tzitzis are associated with a '‫'בגד‬, garment, while gedilim are attached to a '‫'כסות‬, literally a ‘covering’. Rav S.R. Hirsch teaches that there are two concepts embodied in the notion of ‘clothing’.

A ‫בגד‬, a garment’s primary purpose is to cover the shame of our nakedness and restore our dignity as humans. We cover the animal phase on the human body, to bring to mind the moral character of human beings.

‫בס"ד‬

205

‫פרשת נשא‬

‫י"ב סיון תשע"ט‬ 15th June 2019

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WHEN THINGS DON’T GO OUR WAY

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‫י"ט סיון תשע"ט‬ phrases that 22 June 2019 arshas Naso contains in every shul are said every day Now reaching 4500 people LaAretz, in 23 countries! in the world. In Chutz ‫הריני בא ללמוד תורה‬ is incorporated ‫לשמה לעשות נחת רוח‬ Birkas Kohanim ‫קבלת שבת‬ ‫שבשמים‬ Shemone ‫לאבינו‬ LON of the MAN GHD in the repetition GLSCW 9.06 BMTH ‫מוצאי שבת‬ 9.26 JLM 9.33 places in Eretz Yisroel, LON 9.51 MAN 9.09 GHD Esrei, and in many each ‫מוצאי‬ 7.11 GLSCW them ‫שבת ר"ת‬ recite 10.38 BMTH 11.07 JLM 11.24 LON 11.51 the kohanim themselves,sedra, MAN 10.37 Hashem 8.31 week’s JLM 10.46 11.07 morning. In this bless the people: to9.17 ָ‫ְיב ֶָר ך‬ instructs the kohanim Rabbi Meir Shindler ָ‫ך‬ United Synagogue ‫ יָאֵ ר‬. ‫ ְוי ׁ ְִש ְמ ֶר‬,'‫כְ ה‬ Rabbi of Richmond . ‫ וִיחֻ ֶּנ ָּך‬,ָ‫ה'ךָפָּ נָיו אֵ לֶיך‬ ֵ‫י ִָּשׂא ה' פָּ נָיו א‬ ‫ ְוי ֵָשׂם לְ ׁ ָשלוֹם‬,ָ‫לֶיך‬ May Hashem bless speak unto them. you find the nation of Israel, upon you and let “Thus shall you bless Rabbi Mordechai His countenance you. May He illuminate and establish peace for you." Kamenetzky you and safeguard really looking for upon you and they were not Rosh Yeshiva, His countenance Shore that making a Yeshiva of South grace. May He lift research suggests solutions. of the blessings for complaint! can “re-wire” each one (Bamidbar 6:22-26) Torah usually uses habit of complaint blessing. Why is A third type of complaint It is on which than eyes particular the more occasions those in for three that ask genuine. The first the brain so and let us find favour It seems that we seems perhaps more become of hiscomplain can us. Illuminate us... change, looking the Jewish people thinking orientations the illumination looking to create a to re-wire Beshalach, Bless us... and safeguardenough to be blessed and have solutions to a be found in Parshas ingrained. It is possible practical implication? for answers or for for us. Is it not it more about lack of followed with its they moanHe scenarios where and establish peace this re-wiring to make each blessing? upon him. difficulty. It is in these complainers lack of food and then of others. Lift countenance..necessity of the second half of actual term for clean water,of a bit of His abundance positive but chronic everything; is the the Torah uses the On all three Al-mighty to bestow that would countenance? What lack of water again. to cry.‫– וילנו‬ ‫וילנו‬. In Parshas pleaded with the probably don’t think Hashem had an abundance ‫העם‬ once figured man of complaint A is began soul type story: Side andthe word used all, the poor reacting to a lack Lower Eastoccasions, work too well! A second ‫בס"ד‬ I once heard a wonderful life and wealth. After Beshalach they are ‘venting’, empty shul on the The same verb his Creator for long in the story of the and they complained. He entered a huge, complaint is the familiar a million years?" is going the what quite of food and water; emotional implored and begged for a Jew in need. after the report of things aren’t again When eternity regarding the extent of Your isaused second!" where a person expresses He spare something ‫פרשת שלח לך‬ mere spies they have a fear cried “in the great and after the we are dissatisfied people are years is justspies 14:2), why then, wouldn’t when a million (Bamidbar of Israel; in I ask, our way orMe dissatisfaction. These what, may (Master of the universe),"he of there is a response. a“To conquest of the Land and their situation, great bounty, the rebellion ‫כ"ו סיון תשע"ט‬ “Ribono Shel Olam of Your us withthecurrent are in dismay just plague following that he actually heard focused on themselves magnitude of Parshas Korach they “can I not have Through 17:6). tremble. He imagined he pleaded, “to the man, position that a lot brethren. a default Korach (Bamidbar own negative experience. The man began to continued. “And," 29 June 2019 reply. “Then,"It begged is often at the deaths of their its frustration, his mind. The man came the resonating resort to. Complaints. mere second!” I believe that the Torah, in expressing anger and explained, boomed a voice inside is just a mere penny," by you must waitofaavoiding However, as we have provides a pause. “But the easiest method “A billion dollars of a practical they seek to feel validated usage of wording, even this form‫בא‬ it will have precise response. And then is billion dollars?" and sympathy. the Torah sees as to why we ‫ ללמוד‬is ‫הריני‬ the assurance that responsibility. “Surely!" came the receiving attention two unique insights ‫תורה לשמה‬ as inappropriate. It must be given with solutions. ‫ לעשות‬complaint one of your pennies?" in the so much. to thieves ‫רוח‬for‫נחת‬ them people are not looking from Hashem. It They ‫לאבינו‬ ourselves The Jewish criticise and grumble only to lose ‫שבשמים‬ to get a blessing to these ‫קבלת שבת‬ self-generated, ‘bringing ofto this. This weeks issue is dedicated LON of wealth and health no strangers It is not enough MAN (Shemos were A blessing An unfortunate downside up. desert GHD Torah expects Rashi in Beshalach GLSCW is that it ‫מוצאי שבת‬ people receive blessings to complaint’. The 9.04 BMTH safeguard - a follow Parsha we have 9.24 JLM ‫לעילוי נשמת‬ observation. two types of complaint this week’s 9.30 implication. Many LON more In His is followed by a countenance refined, 9.47 MAN 15:24) makes a startling us with 9.07 moods, both to find a more usGHD Each of the brachos GLSCW of this. In the first ‫לע"נ‬ BMTH in Biblical‫מוצאי שבת ר"ת‬can dampen people’s instances voice our7.12 11.00 and aggravation. JLM must guard it. IlluminatingHashemtwo given the doesn’t tell us method to10.32 the 11.40 11.15 has LON He points out that respectable giving and MAN enough. Hashem 10.32 JLM format of the Torah those on the active of 10.40 the grace that 8.31 example, show that happy wealth alone is not Hebrew there is no 11.00 even if He lifts his about: concerns. Studies 9.16will always fellow humans appreciate It receiving end. Similarly gift. And of course,what they are grumbling the verb ‘to complain’. is not enough. Unless people complain less. it is a worthless scenarios (Bamidbar passive corporeal world, express our It is these types of shalom - peace. ‫ויהי העם כמתאוננים‬ Rabbi Jeremy Golker High School be found in the reflexive, says we are expected to Jews, in this very the blessings of to in this and full Hasmonean phraseology. the verse respectful full –heart us we still need an unusual Head of Kodesh, that we are referring with a 11:1) form. Thus, when dissatisfaction through countenance upon word for ‫ע"ה‬ others must be done be translated as bounty. explain and tefillah. commentaries weeks’ Parsha. The Manythe us that blessing ‫ וילנו העם‬it should to appreciate dialogue, sensitivity used, from the word The Torah also teaches on others must include a vehicle give ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ derived people brought themselves complaint isn’t even this ismay ‘and the looking for generosity a million years. We- mourner: the people an we is explaining ‘Andthat of slaughtering Rashi sponsoring the same street but about because they weren’t hand. To bestow billion dollars - in ‫אונן‬ complaint’. give are those mourning man’s house; instead over For moretoinformation to or answer. The same walk, given the gift of we receive and were sponsor@oneg.org.uk he stole the poor Hakodesh reveals as though in a particular solution issue is dedicated Lashon reports. issue please Otherwise you have thatcontact in very diﬀerent This weeks the greatest blessings one of his own sheep, as though two the Torah does nature of human guest. fellow Jews, but ‘And the people were themselves’. Oddly, ‫לע"נ‬ us the underlying and fed it to his spies saw the blessings to our the – they sheep that negative us man’s this themselves’ m forever. reactionary tells man for over and Rashi It is always mourning ‫ספר בראשית‬ not give an origin their complaint. ruled that the rich can use - immediately down and bad Dovid Hamelech of the ‫ספר שמות‬ It is a result of ‫בן‬land burying '‫ר‬ inhabitants '‫ר‬ were feeling worn and self-generated. ‫ ספר ויקרא‬state of being. they just felt the Hashem had intended to distract was guilty. to a particular ‫ספר במדבר‬ few verses about themselves; dead. a negative In contrast, just a that he was touring ‫הי''ד‬ ‫לע"נ‬outlook ‫ספר דברים‬ then told Dovid ‫נהרג‬ noticing 12 spies to express their frustration much clearer

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Pennies from Heaven

‫צירל גליקל בת‬ ‫מאיר יהודה‬

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'‫לע"נ ר‬ ‫בן ר' יקותיאל זלמן נאה ז''ל‬ ‫חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬ ‫לע"נ מרת‬ ‫טויבא רחל נאה ע''ה‬ '‫בת ר‬ ‫נלב''ע שמואל שמעלקא הי''ד‬ ‫כ''ה מנחם אב תשע''ז‬

email the editor Divrei Torah, please For questions on Roodyn at editor@oneg.org.uk Rabbi Yonasan

Oneg Shabbos Issue 218

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a later we encounter episode: reason for the next ‫והאספסף אשר‬

among them had a craving for meat! of these Remarkably in neither the verb the instances do we find

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‫ספר דברים‬

Imagine two friends going for a walk one at meet afternoon. They need station

‫אברהם‬ ‫שלמה טבלי‬

the episode interpreted ‫אריאל‬Golders ‫ויום זכרונו‬ they ‫נקבע‬ reasons Green and anger. Similarly, ‫יהודה ז״ל‬ the – country but ‫כ' סיון‬ There can be different Eretz Yisrael is begins: ‫התאוו תאוה‬ said‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ are the quail way ‫ בן‬There the diﬀerently. They ‫ילחט״א‬ why we complain. walk allofliterally: and ‘they cultivated a desire’ seem to devours its inhabitants” never who‫ר׳‬ Their“a land that ‫פנחס‬ ‫ צבי‬people ‫ נ״י‬some – ‘and they cried’. a dangerous and constantly Golders – ‫ויבכו‬Green

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down (Bamidbar 13:32), self-imposed dissatisfaction was inhospitable country. Road to the North told us when we back As my father always ‫ ספר‬see things we don’t Circular bridge and ‫בראשית‬ were growing up, ‫ספר שמות‬ ‫ספר‬ station. things as we are. ‫ויקרא‬ the as they are, we see

are be satisfied and ‫נלב''ע‬ ‫י״ז תמוז תשע''ח‬They have a tendency to kvetching. and to focus ruminate on problems Some on setbacks over progress.

'‫לע"נ ר‬ ‫יקותיאל זלמן נאה ז''ל‬ '‫בן ר‬ ‫חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬ ‫לע"נ מרת‬ ‫טויבא רחל נאה ע''ה‬ '‫בת ר‬ ‫שמואל שמעלקא הי''ד‬ ‫נלב''ע‬ ‫כ''ה מנחם אב תשע''ז‬

up‫ספר‬again to ‫במדבר‬

the Meraglim ‫לע"נ‬

for Chazal tell us that return, you ask them Please daven On their interests. ‫אריאל יהודה‬ '‫הב‬ ‫ז״ל‬personal ﬁrst describes had “negios”, ‫אברהם יוסף אריה‬ ‫ בן‬saw. The ‫ילחט״א‬ ‫רוחמה‬they For sponsorship were,‫בן‬needs much in ‫אילה נ"י‬what they ‫לרפואה‬variety of food stores please What exactly ‫ר׳ פנחס צבי‬ ‫שלימה‬ amazing opportunities the ‫ נ״י‬whatever they were, ‫בתוך חולי ישראל‬ the busy investigation. But He describes ‫לע''נ‬ people ‫ר' מרדכי‬Green. contact sponsor@oneg.org.uk Golders the‫י״ז‬same ‫נלב''ע‬ grocery ‫בן ר' שלום ז''ל‬ ‫תמוז‬ it is remarkable ‫תשע''ח‬how ‫נלב''ע ט''ו‬ the various kosher ‫סיון תשס''ב‬ restaurants, things and perceive delicacies can see the same '‫לע''נ ר‬ all the delicious and ‫בנימין בן‬ well ‫ר' מאיר דוד ז''ל‬stores ‫ב׳ אדר‬ them so diﬀerently. many bakeries as ‫תשע''ז נלב''ע‬ displayed in the as Dovid

email the editor Divrei Torah, please For questions on Roodyn at editor@oneg.org.uk Rabbi Yonasan

Nosson man as he had many actually the rich this took Uriah’s wives and despite by saying wife. Dovid responded sinned”. “chatasi” – “I have Just say it Why present a parable?

straight! is that when The answer of course parable you are presented with a is no bias or instinctive objective. There defence barrier. As human The lesson is clear. innate to recognise our beings we have others, seeking subjectivity. Consulting a is a strength not objective advice

great that emerge Even someone as as the enticing aromas to be taught this HaMelech needed To receive them.this via email from please email subscriptions@oneg.org.uk is a born lesson. The second boy a parable to Dovid is less interested Hashem delivered businessman. He A rich the currency the Nosson HaNavi. in food but notices which through and a poor man money changer, man had many sheep exchanges at the the This poor man or special oﬀers, only had one sheep. shops have sales for his one how many properties exerted much eﬀort in caring latest gadgets and arrived at the rich let. sheep. When a guest are for sale or to

Please daven for

EACHING

'‫הב‬

‫בןאברהם יוסף אריה‬ ‫רוחמה אילה‬

‫נ"י‬ ‫לרפואה‬ ‫שלימה בתוך חולי ישראל‬ '‫לע''נ ר‬ ‫מרדכי בן ר' שלום ז''ל‬ ‫נלב''ע ט''ו סיון תשס''ב‬

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email the editor Divrei Torah, please For questions on Roodyn at editor@oneg.org.uk Rabbi Yonasan

I N 24

‫ספר ויקרא‬

‫ספר במדבר‬

‫ספר דברים‬

weakness.

‫ספר בראשית‬ ‫לע"נ‬ ‫אריאל יהודה ז״ל‬ ‫בן‬ ‫ר׳ פינחס צבי נ״י‬ ‫קליין‬

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After being driven from Rabbi Zvi Teichman Paradise we now Congregation Ohel Moshe Baltimore, MD must face the raw antagonism of a world presenting ‘thorns and thistles’, and protective clothing became necessary. This is the purpose of ‫כסות‬, a ‘covering’, a layer of shelter against the ‘elements’ that endanger us.

The ‫ בגד‬represents our moral calling for all times, carrying out the Jewish mission for humanity. The ‫כסות‬, emphasises the applicability of this mission to every place independent of climate and conditions. Whatever, and in whatever isolation you may have to set your wandering foot... in ‫ארבע כנפות‬, in every direction... you are to bear the same admonishment with you, to carry out the one same task wherever you may be.

The two-fold meaning of clothing... veiling... and... covering... are also the two parts of tzitzis... the freely hanging ends of the threads, symbolising the free development of all elements of human nature, the sensual, the human and the divine, and the gedil, these firmly bound threads constricted into a cord, symbolizing the submission of all that is sensual to all that is human and Jewish.

The Arizal notes that ‫ ציצת‬is an acronym for ‫צדיק יפריד‬ ‫ציציותיו תמיד‬, the righteous will always separate the strings, the first action we do before donning our Tzitzis.

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g for distributin eg n O the Shabbos in Monsey!

14 September 2019

‫י"ד אלול תשע"ט‬

‫פרשת כי תצא‬

This emphasizes the first idea of attributing to Hashem the full gamut of the free development of all elements of human nature: the sensual, the human and the divine. We then recite from Borchi Nafsh, ‫ה' אלקי גדלת מאד‬, Hashem my L-rd, You are very great.

Rabbeinu Bechayei connects this sentiment to ‫גדילים‬, for it is in these firmly bound threads constricted into a cord, symbolizing the submission of all that is sensual to all that is human and Jewish, that our reflected greatness lays.

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He responded, “This one is very dear to me. Do you know how many times this tallis has accompanied me? It was with me in Lebanon, in Gaza and many other missions in between!” That dilapidated tallis wasn’t just any tallis, it was a cloak from Gan Eden. It wasn’t just the tallis that glowed but the beautiful and inspired neshama of this special soul that rode high to the heavens on the royal steed of his body!

...‫והיה לכם לציצית וראיתם אתו‬ )‫(פרשת ציצית‬

‫ אלול‬is embedded in the first letters of the words in this verse.

After asserting our awareness of all that is in His domain, we bind ourselves in service to Him in all our endeavours.

We are approaching the Day of Judgment, a day when our very lives are hanging in balance.

It is customary to bury a man in his tallis, as echoed in the prayer many add daily: Just as I cover myself with a tallis in This World, so may I merit the rabbinical garb and a beautiful cloak in the World to Come in the Garden of Eden. Is it simply the wearing of a tallis that will merit the grandeur of heavenly garments in the World to Come? The son of the Maggid of Kozhnitz didn’t reveal his father’s response but offers his own.

The body is merely a ‫כסות‬, a covering for our ‫נשמה‬, our soul, like the horse that serves the rider. The Zohar describes the utility of our physical self to express words of Torah and Tefilla as ‫סוסוון‬, ‘horses’ that carry us on high. Every facet of our life, when submitted loyally to His will, transports us to the Heavens. Our ‘greatness’ lay in the ‫גדילים‬, in our constricting and binding ourselves and all of our assets to His will and mission. The manner in which we ‘don’ the message of the tallis defines the level by which our ‫גוף‬, our ‫כסות‬, our proverbial ‫סוס‬, horse, will transform into a garment of splendorous spirituality in Gan Eden.

Several years ago, while davening at the Kosel, I participated in a Minyan that was led by a father of a child who was donning his tefillin for the very first time. The proud father davened inspiringly as several of his other younger children lovingly prayed at his side. I noticed that the talis he wore was tattered, worn and yellowed with age. I wondered whether he was poor and couldn’t afford a new one. Since I was departing that day and wouldn’t need my talis until I returned to the States, I offered my relatively new talis as a gift, as I had two others at home. I waited as he went up to the Wall after the davening to pour out his soul to the Al-mighty, no doubt in gratitude for the celebration of the day, together with a fervent prayer for his son’s future success. When he finished I mustered the courage, first to tell him how touched I was by the special relationship he had with his adorable children, then sharing that after noticing the condition of his tallis it would be a great privilege to present him with a fresher one. He smiled warmly after hearing of my offer but politely declined. He then said something that totally blew me away. He first told me that he too, had two new talleisim at home. I inquired as to why he chose on this special day to wear his old one.

Are we wild stallions who gallivant unrestrained and casually go through the motions of wearing a tallis as if it were a warming blanket on the back of a sleeping horse?

Or do we contemplate the profundity of its message and commit our souls and bodies to being bound to His will in every challenge in life?

The last letters of these words that allude to Elul, ‫לכם לציצית‬ ‫וראיתם אתו‬, spell out ‫ממָ וֶת‬, ִ from death. Our lives are dependent on infusing this reality to our consciousness and lives.

May we wrap ourselves fully in His embrace, so that we may be worthy of a year filled with blessing and life! M

Oneg Shabbos Issue 218

This page has been sponsored anonymously

Fighting the

Yetzer Hara

t the beginning of this week’s sedra, we find three mitzvot placed next to each other: the laws of the yefas to’ar, the captive non-Jewish woman who one wishes to marry; the law of the man who has two wives, one beloved and the other hated; and the law of the ben sorer umoreh, the rebellious son. Rashi cites the explanation of Chazal regarding the juxtaposition of these three cases, stating that the Torah, when discussing the laws of the yefas to’ar, allows this marriage under the assumption that if one were not permitted to marry her, one’s yetzer hara would overcome him and he would live with her nonetheless. However, one should be aware that even if he does marry her permissibly, such a marriage is not conducive, and will end in hatred, hence the laws of the hated wife. The conclusion of such a union would result in a rebellious child, hence these laws follow. The Ramban also discusses the notion that the Torah allows the marriage of the yefas to’ar due to the yetzer hara of the Jewish captor. He writes than when the captor is overcome with desire for her that is when it is preferable to marry her rather than engage in sin. If however, he merely considers her as an appropriate candidate to be his wife, he should not heed this feeling, and should marry someone else. Evidently, even though the Torah provides a specific ruling that allows him to marry her, this is most certainly not a “lechatchila” – a desirable and positive thing to do. In fact, nothing good will emerge from this union, as Rashi teaches above. Rather, there are circumstances when a person is gripped with a passion to do something forbidden, and if he could placate himself with something else that is not forbidden, even if it is not desirable, it is still better. The Torah is teaching that although this may be the case, the idea that one is “giving in” to ones yetzer hara in any way will not produce a positive outcome.

The Gemara (Sanhedrin 72a) Rabbi Avraham Blickstein notes a similar Rosh Kollel, Kollel Mevaser Israel, Darchei Hor’ah Institutions idea regarding the rebellious son who is put to death. What in fact was his crime? This child is only thirteen, and is not serving idols or committing adultery. Rather, his sin is that he eats meat and drinks wine in a gluttonous manner. The Gemara explains that the Torah necessitated the death penalty as a preemptive measure, under the understanding that such behaviour at such an age will result in theft and murder later in life. The Ibn Ezra explains that his gluttonous consumption of meat and wine is symbolic of a person who views his existence merely as a means to enjoy the pleasures of the material world, giving no thought to his purpose in life. Here again, we are discussing an activity that is not in itself forbidden – eating meat and drinking wine. Nevertheless, giving into ones lusts and desires is not conducive to positive spiritual achievements. In the case of the rebellious son, displaying such contempt for holiness and spirituality at such a young age is even more worrying, and hence, the Torah prescribes such a punishment. May we succeed in conquering our yetzer hara and only seeing positive results from our actions! M

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14 September 2019

‫י"ד אלול תשע"ט‬

‫פרשת כי תצא‬

Rabbi Duvi Bensoussan

"a child and their Rebbe is like two countries, and there are oceans in between them. And just like two countries, the only way to open trade is to first build a bridge"

very summer Rav Moshe Feinstein zt’’l used to go up to Camp Agudah, a sleep-away camp in the Catskills for a month or so. Indeed there are many famous pictures of Rav Moshe Feinstein sitting in the fresh air learning Torah at a picnic table. One day, Rav Moshe was sitting and learning as usual, when he looked up and noticed a boy who was standing all alone with nobody to play with. His bunk has gone to off to the baseball fields to play, he was the kid who was left behind, the one who nobody seemed to notice. Rav Moshe Feinstein, the Gadol HaDor, with the weight of the world on his shoulders, the one who answered the thorniest of Halachik issues, lovingly closed his Gemara, and got up from the picnic table and asked the boy, “Why are you alone? Why aren’t you playing with the rest of your friends?” The boy looked up and says “I don’t have any friends.” Rav Moishe Feinstein, his tzitzis flapping in the wind, bent down, picked up a ball and said to him, “Can I have a catch with you?” And he throws the ball

to the boy and the boy throws the ball back to Rav Moshe. The Gadol HaDor, was able to walk away from his Gemara simply because he saw a kid that needed someone to have a catch with. If for Rav Moshe Feinstein it wasn’t too small to show love to this kid and to show him a minute of warmth, that the Gadol HaDor was ready to close his Gemara to give this kid a minute of warmth and love, what about a teacher? What about a Rebbe? What about us? If the Gedolim could do that, how much we need to rethink our style and our approach of education. Because, please understand, a child and their Rebbe are like two countries, with water in between them. And just like two countries, the only way to open trade is to first build a bridge. If you don’t build that bridge, you can have the greatest thoughts, the greatest diplomacy, the greatest negotiations, but there will be no trade deals. We can talk about good chinuch, but if we really want to deliver, we have to learn how to build a bridge. Today, the secret of successful chinuch is to first be able to connect and then to teach. M

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‫לע''נ אריאל יהודה ז''ל בן ר' פינחס צבי נ''י קליין‬

Oneg Shabbos Issue 218

Restoring the primacy of Choshen Mishpat Under the auspices of Harav Chaim Kohn ‫שליט"א‬

Rabbi Meir Orlian Halachah Writer, BHI

TUMBLING KNAPSACK Zvi and Dovid decided to go adventure hiking in the mountains one day. Each brought a knapsack with various supplies. “Let’s put all the food in your bag, and move everything else into mine,” suggested Zvi. “It will be easier to manage that way.” Dovid took out his sweatshirt. “I have the same kind,” noted Zvi. “I’m putting mine top up, and yours top down.” The boys also had each brought a bag of marbles from their collection. “I have loose bills in my pocket,” said David. “Can you keep them in your wallet?” “Fine,” said Zvi, “in the knapsack.” In the afternoon, the two sat down to eat on a flat ridge in the mountain. While they were eating, a large wild animal ran by and kicked Zvi’s knapsack! It fell off the cliff edge and bumped and rolled its way down a precipice. It landed a few hundred feet below. The boys finished eating, and carefully climbed down the mountain to retrieve the knapsack. Finally, they got to it. They assessed the damage. The bags of marbles had burst, and were all mixed together. About half of them had fallen out of a hole in the knapsack. One of the sweatshirts had fallen into a ravine far below; the remaining one was turned sideways. The wallet had some of the bills still in it, but some had blown away in the wind. All in all, about half the contents were lost; half remained in the knapsack. “How do we divide the remaining contents?” asked Zvi. “We had about the same amount,” said Dovid. “We should share the loss evenly.” “But it’s in my knapsack,” replied Zvi, “so I’ve got the upper hand.” When they returned home, they decided to ask Rabbi Dayan. “I had money, a sweatshirt, and marbles of Dovid’s together with mine in my knapsack,” said Zvi. “It tore and about half fell out. How do we divide what’s left?” “The Gemara (Bechoros 18b) states that if a person put his animal in another’s barn and one animal died,” replied Rabbi Dayan, “if the animal cannot be identified, the barn owner can claim that the other’s animal died, because of hamotzi meichaveiro alav hare’ayah (the burden of the proof is on the plaintiff)” (Y.D. 317:2). “Nonetheless, Terumas Hadeshen (#314) writes that if two people mixed their money and some of it was lost,”

continued Rabbi Dayan, “the loss is divided proportional to their respective amounts” (C.M. 292:10). “Why is that?” asked Dovid. “What’s the difference?” “Terumas Hadeshen explains that money is all the same,” answered Rabbi Dayan. “A person who entrusts money to another does not expect to get his particular bills or coins back. Thus, the two are like partners in the shared sum, so that the loss is proportional. “However, people are particular about their animals, so that even when mixed in the barn, each belongs to its rightful original owner,” continued Rabbi Dayan. “Thus, when the dead animal cannot be identified, we apply the rule of hamotzi meichaveiro. “Similar to money, if someone mixed another’s produce with his and some spoiled, the loss is shared proportionally,” added Rabbi Dayan. “Regarding produce, there is additional logic that the nature of fruit is to spoil proportionally” (Pischei Choshen, Pikadon 8:22). “Nesivos (292:16) and Machaneh Ephraim (Hilchos Shomrim #26) further note that maaser sheini coins and regular ones that got mixed are assumed to be proportional,” added Rabbi Dayan. “Although they are separate monies, since coins are small and easily mixed, we do not apply hamotzi meichaveiro, but instead divide proportionally, unless only a single coin is lost.” “How does all this apply here?” asked Zvi. “Regarding the sweatshirt, hamotzi meichaveiro alav hare’ayah, and Zvi can claim that Dovid’s sweatshirt was lost,” concluded Rabbi Dayan. “Regarding the money, which is considered shared, and the marbles, which are small and mixed, the loss is divided proportionally.” M

Provided by Business Halacha Institute. The BHI is a non-profit organization based in New York that educates and guides people in up to date applications of monetary halacha. For more information or to browse the BHI archives, visit www.businesshalacha.com

14 September 2019

‫י"ד אלול תשע"ט‬

‫פרשת כי תצא‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

’‫והיו הדברים האלה אשר אנכי מצוך היום על לבבך וגו‬ )‫ו‬-‫(ו‬

The great Maggid, R’ Sholom Schwadron zt’’l used to relate in the name of his Rebbe, R’ Leib Chasman zt’’l, that just as the Torah tells us with regard to the mitzvah of Tefillin: “You shall place them on your hand,” and this means without a chatzitza, a separation, between the Tefillin and the skin; so too, when we are commanded to place them, “On your heart,” it means that nothing should come between the mitzvah and our heart. Any bad middah or negative behaviour that would prevent the love of Hashem from entering into our hearts must be removed at all cost! Working constantly on one’s character is, therefore, a definite prerequisite for reaching the level of true Ahavas Hashem - love of G-d. The Kotzker Rebbe zy’’a, however, makes an insightful - yet practical - point here. At times, a person’s heart might be “closed” and although he intellectually absorbs information and Torah ideals, it does not truly become a part of him. This is because his heart is “closed.” Do not worry, says the Kotzker, for this very reason, the Torah implores every Jew to keep this intellectual knowledge, this mission of hope, this lofty concept of loving Hashem on your heart! Because now your heart may be closed; the moment it softens and “opens up” - the message will fall right inside and stick! This is a wonderful insight into spiritual growth. The supreme ideal of “Loving Hashem” requires a great deal of time and effort. So if you don’t emotionally feel this love, don’t be discouraged. Keep thinking about Hashem, His endless kindness, and be patient. Eventually, your heart will open up and you will feel a deep and special love toward Hashem. M

AHAVAS YISROEL

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

IT’S NO GAME Rabbi Cohen’s* phone rarely stopped ringing. As the director of Camp Ruach*, he fielded a non-stop flow of calls from parents, staff members, suppliers and pretty much anyone who had anything to do with the camp. On this day, the phone brought him a particularly disturbing call. “Our son came home from first trip and he seemed quieter than usual,” a mother reported to Rabbi Cohen. “We finally got him to admit that something was bothering him, but he was afraid that telling us would be loshon hora. I told him that not only was he allowed to tell us, but that he should. So he did. What he told us was that there was a boy in his bunk who was playing with a video game on Shabbos. I asked him if he was sure, and he said he was. He said the boy hides the game under his shirt, but my son saw him playing with it when he thought no one was looking.” “I don’t want to get a child in trouble,” the mother concluded, “but I’m sure this is something you would want to know. The boy’s name is Duvi Fliger.” Rabbi Cohen was shocked. Duvi seemed like such a sweet, sincere boy. When the call ended, Rabbi Cohen began pacing his office, trying to decide what to do. He repeated the boy’s name over and over again. “It couldn’t be!” he thought. “I learn with that boy every Friday night. He’s good as gold!” As he paced and pondered, he decided that there had to be some good explanation. At last, he stopped in his tracks. “Duvi is diabetic! I’ll bet this boy must have thought his insulin pump was a video game!” When Rabbi Cohen realised what had happened, he called back the mother to clear up the misconception and reassure her son that his bunkmate was a good, sincere boy. Then he thought for a few minutes about what almost happened. What if he hadn’t known Duvi so well and been so convinced of his innocence? Would he still have taken the time to think more deeply into this mother’s report? Clearly, he had just averted a disaster for Duvi. He thanked Hashem for the flash of wisdom that told him, “Wait!” M *All names have been changed. Adapted from Stories that Unite Our Hearts, Rabbi Binyamin Pruzansky, with permission from Mesorah Publications.

The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.

Oneg Shabbos Issue 218

112 X

DAYS

CO U

Distinctive Insight

Stories from the Daf

EGLA ARUFA IS PROHIBITED FROM BENEFIT

THE GIFT OF GRATITUDE

?‫עגלה ערופה מאימתי נאסרת‬

The Mishnah noted the various halachos of an asham talui where the person who had a doubt regarding whether he sinned later was able to clarify his doubt. The rules delineated in the Mishnah do not apply, however, in a case of an egla arufa which was originally designated to atone for an unknown murderer, when the assailant was then found and the egla arufa need not be brought. If the murderer was found before the egla was decapitated, the calf is released to the flock. If the calf had already been decapitated and then the murderer was found, the heifer must be buried on its spot. The heifer was brought and its procedure was performed due to the doubt that existed. The doubtful situation which prevailed at that moment was atoned, and the egla fulfilled her role.

The Gemara analyses and inquires regarding the precise moment that an egla arufa becomes prohibited from benefit. Rav Hamnuna says that it is from when she is still alive, and the Gemara explains that this refers to the moment she descends into the rocky valley. Rava contends that the heifer becomes prohibited from benefit only from the moment she is decapitated. The very fact that an egla arufa becomes prohibited from benefit and the source for this law are the subject of discussion among the commentators. The Gemara (Kiddushin 57a, Avoda Zara 29b) cites D’vei Yannai who say that the word “‫”כפרה‬ appears in the context of egla arufa (Devarim 21:8), which is an association to kodshim, which are prohibited from benefit. Our Gemara (earlier, 6a) says that the law of me’ilah applies to an egla arufa based upon the phrase “she shall be decapitated there,” thus indicating that she must remain and be buried where she is killed, not to be used for anything.

In our sugya, a Beraisa is brought which says that an egla arufa is prohibited while still alive (according to R’ Hamnuna) as we find with the bird of a metzora, which is associated to the goat which is sent away on Yom Kippur. In turn, egla arufa is linked to the Yom Kippur goat using the common word “‫כפרה‬.” The Yerushalmi (Avoda Zara 5:12) learns that an egla arufa is prohibited from benefit based upon a gezeirah shavah using the word “‫( ”שם‬Devarim 21:4), which the Pnei Moshe explains is a link to the same word “‫ ”שם‬found in reference to a corpse (Bemidbar 20:1). It is interesting that our Gemara uses this gezeirah shavah in reverse, as it determines that a corpse is prohibited from benefit because it is linked to egla arufa. Nevertheless, the Pnei Moshe notes that the text in our Gemara cited by many Rishonim is the same as it appears in the Yerushalmi. The Ritva comments that this seems to be a contradiction between the sugyos, and he notes that this is one of the discussions in shas which appears in reverse form in different contexts. M

‫כ"ד‬ ‫בכורות נ“ב‬ ‫כריתות‬

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

”...‫“הנותן מתנה לחבירו‬

Today’s daf discusses the halachos of one who gives a gift.

The great importance of gratitude cannot be overemphasised. Rabbeinu Bachaya famously writes that one who fails to appreciate what others have done for him—using some trite excuse to explain away this lapse—will also lose appreciation for all the gifts that God bestows on us at all times. In Kelm people knew how to show their gratitude. It was normal to show one’s appreciation to the children of one who had been of assistance. Some had developed their hakaras hatov to such an extent that they even expressed their gratitude to the grandchildren of the one who had helped them.1

An interesting question arose regarding such demonstrations. A certain Jew was in a far-flung town during the terrible years of the Holocaust. He knew that he had no chance alone, so he begged a non-Jewish friend to hide him. His friend did not let him down despite the danger of hiding a Jew, and that could lead to an immediate death sentence for interfering with the Nazi war effort. After the war, this Jew went to Israel and was very successful in business. He always sent a large amount of money back to Europe to help his non-Jewish friend, who was not very well off. After some time, this man passed away, and the Jew wondered whether he should continue sending money to the man’s children. After all, although they hadn’t really helped him, they were the progeny of the man who had saved his life. Don’t we find in the Torah that the descendants of Amon and Moav should have given Yisrael bread and water as an expression of kindness to Avraham through whose merits Lot’s life was saved? Yet, in general, it is forbidden to give a free gift due to the prohibition of ‫( לא תחנם‬the specifics of this are beyond the scope of this article). It was not as though the children would have a claim against him, since he had always helped their father and would certainly be appreciative of that. Yet he wished to continue giving to them if he could.

When this question reached Rav Nissin Karelitz, shlit”a, he ruled decisively. “When a person feels gratitude to someone—or his descendants—there is no problem of lo sechaneim; it is only if he wished to give a gift not due to hakaras hatov that this prohibition Brought to you by applies.”2 M 1 ‫ ע' שכ"ח‬,‫ ח"ד‬,‫אור יחזקאל‬ 2 ‫ ע׳ תל״ד‬,‫ ברכות ומלי דנזיקין‬,‫ הלכות מזוזה‬,‫חוט שני‬

14 September 2019

‫י"ד אלול תשע"ט‬

‫פרשת כי תצא‬

Sages through Ages

Dr Benji Schreiber

THE

Baal Shem Tov Okopy, Ukraine c.1700 – Medzhybizh, Ukraine 1760, 6th Sivan Rav Yisroel ben Eliezer, known as the Baal Shem Tov – or Besht – is considered to be the father of Chassidus. He was born to poor parents, R’ Eliezer and Sarah, in a village in Western Ukraine. Few biographical details about him are known with certainty and his whole life is shrouded in some mystery. At the age of 3, his father died, apparently leaving him with nothing but his parting words: “Fear absolutely no-one and no thing but HaShem. Love every single Jew no matter who they are and no matter what they are doing” Adopted by the community of Tluste, he was provided with his basic needs and cheder education. He would wander out to the fields and forests around the town and meditate. He became an assistant to the melamed and a shamash of the shul. In 1716 he married, but soon after his wife died, and he went on traveling throughout Eastern Galicia. He worked in various communities but then settled as a melamed at Tluste. He later said: “The most joyous time in my life was teaching the small children how to say Modeh Ani, Shema Yisrael and Kametz Alef Ah”. He lived in Brody where he married Chana, the sister of Rav Avraham Gershon of Kitev, the Rav of Brody and a Mekubal. He then moved to Kitev and continued to wander in the valleys near Kitev and Kosov and around other villages. He left his brother in law and laboured, digging clay and lime for a living, which his wife took to the town to sell. They had two children, Udl and Zvi Hersh. In 1740 he moved from the Tluste area to Medzhybizh where he lived for the rest of his life.

Becoming a Leader The Besht later took a position as a shochet in Kshilowice, near Laslowice, which he soon gave up in order to manage a village tavern that his brother-in-law

bought for him. During the many years that he lived in the woods and came into contact with the peasants, he learned how to use plants for healing purposes. In fact, his first appearance in public was that of an ‘ordinary’ Baal Shem, writing amulets, effecting cures and expelling demons and shaydim (evil spirits). In Chassidic tradition, there is a saying, that ‘someone who believes in all the stories of the Baal Shem Tov and the other mystics and holy men is a fool; someone who looks at any single story and says that one could not be true is a heretic.’ At that time there were a number of Baalei Shem. A Baal Shem, ‘Master of the Name’, was a kabbalistic Rav with knowledge of using Names of HaShem for practical kabbalah healing, miracles, exorcism and to give brachos. After many trips in Podolia and Volhynia as a Baal Shem, Rav Yisroel decided – in about 1740 - to expound his teachings in the shtetl of Medzhybizh and people, mostly from the spiritual elite, came to listen to him. Medzhybizh became the seat of the movement and of the later Medzybizh Hasidic dynasty. His following gradually increased, and with it the hostility, of some Talmidei Chachamim.

Later he won over recognised Rabbinic authorities who became his close talmidim and attested to his scholarship. The most important of these was Rav Dov Ber of Mezeritch, the Maggid of Mezeritch. The Maggid of Mezeritch was the principle talmid of the Baal Shem Tov and led the second generation of chassidus. The Maggid taught many talmidim who, in the third generation of leadership, took their different interpretations and formed their respective Chassidic dynasties beyond Ukraine to Poland, Galicia and Russia. The Maggid’s inner circle of disciples, known as the Chevraia Kadisha (“Holy Brotherhood”), included his son Rav Avraham HaMalach (The Angel), Rav Nachum of Czernobyl, Rav Elimelech of Lizhensk, Rav Zusha of Hanipol, Rav Levi Yitzchok of Berditchev, Rav Boruch of Medzhybizh, Rav Aharon (HaGadol) of Karlin, Rav Menachem Mendel of Vitebsk, Rav Shmuel Shmelke of Nikolsburg and Rav Shneur Zalman of Liadi. All Chassidim to this day trace back to this incredible group of talmidim who became great spiritual leaders. M

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