220. Oneg Shabbos Nitzovim

Issue

220

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת נצבים‬

‫כ"ח אלול תשע"ט‬ 28 Sep 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

7.42

8.06

7.59

7.05

7.42

7.57

7.45

7.46

7.36

5.54

6.40

6.48

6.38

6.41

6.32

Take care of your brother!

,‫ זה על זה‬,‫כונת משה בברית זה הוא להכניסם בערבות‬ ‫כדי שיתשדל כל אחד בעד חברו‬ The intent of Moshe with this covenant is to bring them into this ‘guarantee’ one onto another, in order that each works on behalf of his friend [Ohr HaChaim 29-9]

For twenty years he did everything that was humanly possible, and finally there was hope on the horizon. He knew that behind the Iron Curtain there was no hope, and the only chance his family had of survival was to procure visas to go to Eretz Yisroel. Year after year he laboured, hours upon hours gathering the right papers, and long days waiting for appointments with high officials. Twenty years! Finally, the day came and he received everything necessary, submitted all the paperwork, breathed a sigh of relief, and waited.

It took a few weeks, but finally the package arrived. It was a miracle!

Visas for him and his entire extended family, he could not contain his excitement. Immediately he confirmed the arrangements on the boat and the date was set, they would finally be free!

The long-awaited day arrived, and he and the entire family arrived at the dock. One by one the official’s checked the visas and allowed each and every family member on the boat. He was last in line, smiling from ear to ear as he watched his entire family, one by one walk onto the boat, the final step to a free life in Eretz Yisroel. After everyone had gained entry, it was his turn, he took one last look back, the final glance at a life that he could not wait to forget.

He handed over his visa, but the official did not hand it back as quick as the others. A few seconds that felt like eternity, but then, instead of receiving back the visa, another official was called over. Quickly he realised there was a problem! After a few minutes the official returned with the unfortunate news, his own personal visa was not valid, he could not enter the boat, and he would not be leaving the Iron Curtain!

Moshe Rabbeinu spent forty years worrying about his ‘children’, Klal Yisroel. He tended to their every need, dealt with each and every issue, and nurtured them into people. His main concern was to deliver them to the Promised Land, the land that he dreamt about entering. After all the years of planning, all the years of worrying, all the countless Tefillos, he received the verdict – he would not be granted entry! Klal Yisroel would enter, but he would not!

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

N OW R E AC H

He told his family, “Unfortunately I will never see you again as I cannot leave. But you will leave and you will be able to live a life of freedom. I ask you one thing, please, be there for each other! There is nothing else I ask, but that just as you leave as a family, be there for each other as a family.

A brother for his brother, a sister for her sister, uncles for nephews and parents for children! I will not be there, but promise me that you will keep the family strong and watch out for each other.

In this week’s Parshah, Moshe Rabbeinu delivers his final words.

Ohr HaChaim explains (in the above quoted words) that he was introducing a covenant with his people. Words to a nation he nurtured, but unfortunately a nation that will have to continue without their cherished leader as he will not be granted entry with them. He tells them that we already spoke of the Bris – covenant between you and HaKadosh Boruch Hu, and now there is only one thing left, you must watch out for each other.

The Ohr HaChaim concludes .‫ כפי היכלת שביד כל אחד‬,‫וזה שיתחיב כל אחד על אחיהו העברי‬

And this is the obligation on each person towards his Jewish brother, according to the ability of each and every person.

Each person is responsible for each other – the Bris of Arvus – you are intrinsically connected and must take care of each other! The ultimate responsibility of each and every Jew to take care of his brethren, always! M

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This week’s edition is dedicated in loving memory

‫משה בן יהודה ז'ל‬ Hugo Lunzer 27th Elul By his granddaughter

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ING

OPLE 24,000 PUENTRIES I N 24 C O

There was nothing Rabbi Shraga Kallus more that could be Rosh Kollel, Kollel Hora’ah done, no one to talk L’rabanim to, his dreams were shattered. After all Adapted by: Rabbi Avraham Chaim Slansky these years, he was an elderly man, and knew he did not have the strength to try again. He lacked the energy to go through all the meetings and paperwork to try again and get himself a Visa.

He asked to at least be able to say good-bye.

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Rio de Janeiro, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich

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A No-Brainer One of the key points of the machzor on both Rosh Hashana and Yom Kippur is Unesaneh Tokef followed by BeRosh Hashana yekoseivun BeYom Tzom Kippur yechoseimun. Tears flow as we contemplate whether we will be among those who will be written down for life or, chas vesholom, among those who will not survive the year. Some will die at their predestined time, others sooner.

We are under no illusions that such things ‘never happen’ because we all know of people who have unexpectedly died of illnesses, in accidents or even at the hand of criminals or terrorists. We daven to be written in the Book of Life but there are no guarantees.

However there is a way to ensure that we will be written down in the Book of Life? Do you want to discover the secret? Read on.

I must admit to having a particular interest in cats. I don’t own one but do see them regularly in the streets of Ramat Beit Shemesh. At any time of the day or night you’ll see one crossing the road, emerging from under a parked car or occasionally making an emergency exit from a trash bin after being surprised when someone tosses in a bag. What was the cat doing in there?

Presumably looking for some discarded fish or some other edible item which would have kept it going until its next hunger pangs. All in all, cats do not enjoy a particularly intellectually stimulating or satisfying existence.

A dog doesn’t fare much better. If it is not looked after by some friendly human, it roams the streets, usually at the dead of night, looking for discarded bones. And if it gets reported, it might find itself caught by the municipal dog catcher who will take it out of our way to the nearest kennels to be disposed of.

The lives of cows, sheep and goats are much the same. They munch grass and provide us with milk, leather or wool but is this a life? At least cows can be happy that they don’t have to plow anymore but they probably never spoke to their bobbies and zeidies to realise their good fortune. If a person chances on a lion’s den, he might well live to tell the tale according to Yevomos (121a) because lions only go back to their den to sleep, waking when they feel hungry again to look for supper. So lions look for food, eat and sleep, look for food, eat and sleep and so on ad nauseam. Monkeys enjoy swinging from branch to branch –give them a banana and they are happy. But I don’t envy them. I don’t even envy their slightly more advanced cousins, the chimpanzee or gorilla. We see them in the zoo pacing their enclosures. In the wild, I’m told that they sleep about thirteen hours a day and eat for another six hours.

What a life! Nebuch for them.

Now let’s think about humans. Hashem gave us a neshomo as well as a body. Our body wants to do exactly the same as the animals – look for food, eat, look for other physical pleasures, enjoy them temporarily and go to sleep until the next day when the same program is repeated -- look or work for food, enjoy eating and other physical pleasures and then go to sleep until the next day etc. etc. True, we have a neshomo and can choose to pursue spiritual and other worthwhile pursuits, but our physical urges are strong and it’s tempting to just surrender to them. The problem is that if we do so, our lives become as humdrum and meaningless as that of our animal cousins. Eating, sleeping, eating, sleeping in just

Oneg Shabbos Issue 220 Rabbi Michoel Fletcher Author of sefarim: “Do You Know Hilchos Shabbos?”, “Do You Know Hilchos Brachos?”, “From Strength to Strength”, “Dancing in our Heart” and the soon to be published; “The Hidden Light, a New look at the Holocaust and other essays”.

a slightly more sophisticated form than that of animals. And at the end of the day our satisfaction with life will be less than that of animals because they are programmed to feel satisfied when they have had enough but we are always looking for even more tasty foods, even more enjoyable physical pleasures. If we would succeed, it would be only a halbe tzara but we don’t succeed; we are never satisfied. We quickly get used to whatever we have and look for more, leaving us dissatisfied.

We are never satisfied because the neshama part of us is not interested in physical pleasures. It needs us to be alive, so we have to eat and sleep but it wants so much more. It wants a connection to its spiritual source. A pizza or hot dog just doesn’t achieve that. And forbidden pleasures take us even further from our spiritual source.

Chazal have a strong word for this kind of glorified animal existence, They call it death.

“The wicked even during their lifetime are called dead.” The posuk (Yirmiyahu2:14) spells it out. “You have deserted Me, your source of fresh water, for broken vessels which can’t even contain water.” A posuk in Tehilim is equally dismissive. “I said that you are gods and the sons of the Most High but you shall die as men do and fall like any prince.” (82:5-6) We could have lived a neshamacentered existence – connecting with Hashem, the source of life, but we lived a life of an overgrown monkey (apologies to all respectable monkeys who live according to their potential). How sad. What a waste.

The posuk spelled it out: “I have given you a choice – life or death, good or evil.” We have the option and mitzvah of clinging to Hashem (Devarim 10:20) -- learning His Torah, keeping His mitzvos, walking in His ways. This is life in the true sense. This provides us with spiritual, meaningful and eternal satisfaction. “The righteous, even in death are called alive.”

We look for inspiration to do teshuva before Yom Kippur. Isn’t it obvious? Do we want to live the life of cats, dogs and other animals whose concern extends no further than satisfying physical urges?

Or do we want to live on a more elevated level, looking to Hashem and pursuing Him? Is it even a question? It’s a no-brainer.

Yes, we have the power to inscribe ourselves in the Book of Life.

No matter how much time we will still be granted in this world, we can write ourselves in the Book of Life, living in the image of Hashem. As the posuk says, “You who are clinging to the L-rd your G-d, are all alive today.” (Devarim 4:4). M

28 September 2019 ‫כ"ח אלול תשע"ט‬

‫פרשת נצבים‬

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Steps to Teshuva

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Rabbi Dovid Roberts Rav and Mara De’asra Kahal Adass Jisroel, Berlin, Germany

perhaps most significantly, a verbal declaration of all of the above, known as viduy (confession).

Surely, these can’t be considered easy?!

An approach to understanding this is the realisation that there are two phases to teshuva. In the simplest sense, as the word implies, it is a return to the true path. We may have strayed along the way, been diverted by the allure of materialism, attached inherent value to things that are only a means to an end. We need first to return, to realign our priorities, to get back on track.

W

hen the Ponovezher Rov, Rav Kahaneman z”tl, first visited South Africa in the 1920s to solicit funds for his yeshiva, he asked his Rebbe, the saintly Chofetz Chayim z”tl, what message of chizuk and inspiration should he deliver to the Yidden there.

With remarkable prescience and insight, the Chofetz Chayim instructed him to tell them that it is easy to do teshuva and not to be dissuaded by the Yetzer Hora who attempts to get us to give up before we have started by building up teshuva to be an unachievable goal.

He quoted the pesukim in this week’s parsha that according to the Ramban, reference the mitzvah of teshuva.

Once we are safely back on course, we do, of course need to assess and process the damage that has been caused by our reckless detour. This comes in the form of the various details enumerated above.

In simple terms, the first type or phase of teshuva deals primarily with future direction, the second attempts to mitigate the damage done in the past and expiate its effects and influence.

On Rosh Hashanah it is the first phase that we attempt to achieve. Standing silently, wordlessly, listening intently to the clarion call of the shofar to rededicate ourselves anew, we are resolutely focused on the future.

This phase, the Chafetz Chayim informs us, is relatively easy.

All it requires is a sincere commitment to a change of direction.

Once that is in place, we can begin the painful, and more difficult phase of expunging the toxic effects of past actions, culminating in the cleansing of Yom Hakippurim. M

‫ֲׁשר ָאנ ֹכִ י מְ צַ ּוְךָ הַ ּיֹום ל ֹא נִפְ לֵאת ִהוא מִ ּמְ ךָ וְל ֹא‬ ֶ ‫ּכִ י הַ ּמִ צְ וָה הַ ּז ֹאת א‬ ָ‫ּׁשמַ יְמָ ה ְוי ִָּקחֶ ה‬ ָ ַ‫בַּׁשמַ יִם ִהוא לֵאמ ֹר מִ י ַי ֲעלֶה ּלָנּו ה‬ ָ ‫ ל ֹא‬:‫ְרח ָֹקה ִהוא‬ ‫ וְל ֹא מֵ עֵ בֶ ר ַלּיָם ִהוא לֵאמ ֹר מִ י ַיעֲבָ ר‬:‫ֲׂשּנָה‬ ֶ ‫ּלָנּו ְוי ְַׁשמִ עֵ נּו א ֹתָ ּה ְו ַנע‬ ָ‫ יּכִ י ָקרֹוב אֵ לֶיך‬:‫ֲׂשּנָה‬ ֶ ‫לָנּו אֶ ל עֵ בֶ ר הַ ּיָם ְוי ִָּקחֶ הָ ּלָנּו ְוי ְַׁשמִ עֵ נּו א ֹתָ ּה ְו ַנע‬ :‫הַ ּדָ בָ ר מְ א ֹד ּבְ פִ יךָ ּובִ לְ בָ בְ ךָ ַלעֲׂשתֹו‬ For this commandment which I command you this day, is not concealed from you, nor is it far away. It is not in heaven, that you should say, “Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfil it?” Nor is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us and fetch it for us, to tell [it] to us, so that we can fulfil it?” Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfil it.

(Devarim 30;11-14) It is truly startling to see that, decades later, the advice of the Chofetz Chayim, and the efforts of many special individuals who helped spearhead the teshuva movement, found fertile soil and that South Africa is at the helm of this revolution.

But the message itself requires careful analysis.

Is teshuva indeed so easy to achieve? How many of us can attest to the fact that we have tried and failed to achieve lasting, fundamental change?

Furthermore, the Rambam specifies a number of critical phases that must accompany teshuva, namely abandoning the negative behaviours, deep and sincere regret, acceptance and undertaking of more positive behaviour in the future, and,

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www.flashesofinspiration.org

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Oneg Shabbos Issue 220

This page is sponsored ‫לע''נ ביילא בת ר׳ משה ע''ה‬

Asking the Right Question Sheindy went shopping. As her mother wistfully handed over her debit card she gently warned her “Make sure you call me before you buy anything!”

Later that afternoon Sheindy called home.

“Mummy – I found a beautiful top and it’s a designer brand too!”.

Sheindy’s mother popped the question “Sheindy, how much is it?”.

Sheindy responded matter-of-factly “It’s on sale”.

Slightly bemused Sheindy’s mother asked the question again “How much is it though?”

Sheindy responded, this time her tone somewhat dampened “It’s on sale?”

Sometimes it can be difficult to get a straight answer.

Sometimes it can be even more difficult to ask the right question.

We are currently in the midst of the deep dark galus (exile) foretold in this week’s sedra. We are informed (Devorim, 30;1-2) that when the harsh trials and tribulations of the galus really kick in then “you will take it to your heart…and return to Hashem” What does it mean to take the unrelenting punishment of galus “to heart”? A new concept or idea can be “taken to heart” but one cannot really take an event or experience to heart. Either you experienced it or you didn’t. If it was a painful experience, then it hurt. If it was a good experience then presumably you enjoyed it.

The Sforno explains this verse with a sharp insight into the human psyche. He writes: “Contemplate the part of you which contradicts. And bring that part of you back to your heart to distinguish between truth and falsehood. In this way you will recognise how far you have strayed from Hashem with opinions and customs which do not accord with His Torah” We all fall from time to time and do or say things which are clearly below the level to which we aspire. We then have the opportunity to consider why we have erred and to resolve never to repeat those wrongdoings. The challenge we face however is that as part of our everyday lives we may do or say things which are in fact below the level expected of us and yet we do not realise. Shlomo Hamelech had this in mind when he wrote (Mishlei 16;2) “All the ways of man are pure in his eyes”.

Embedded in our subconscious is a set of beliefs, ideas and goals which determine all our thoughts and deeds. We might inadvertently consider all of these to be righteous and

Rabbi Benjy Stone Maggid Shiur at Mi K’amcho

justified but more worryingly, we might not know what they are at all.

According to the Sforno the verse ““you will take it to your heart” is an instruction to call up all of your hidden goals, desires and motives, bring them to the table and question them. Once you know what you are dealing with you can begin to weigh them all up and consider which are pure and which are not. This process is the prerequisite to an effective teshuvah.

Some question how it is that from the first day of selichos we already start saying the vidui (confession). It is well established that any vidui needs to be preceded by a genuine and solid teshuva (see Rambam, Hilchos Teshuva 2:3). However the teshuva process only really gains momentum after Rosh Hashana and before that point we are only at the cusp of the teshuva process.

How therefore can we start saying the vidui right at the outset on the first day of selichos?

R’ Aharon Kotler zt”l, explains this anomaly by reference to the Sforno mentioned above. The vidui serves a dual purpose.

True, the vidui is the culmination of an extended and sincere teshuva process. But the vidui also kickstarts the teshuva process.

By articulating the words “We have sinned, we have rebelled, we have stolen….” we begin the process of drawing up our former actions, comments and motives from hidden memory and placing them on the table. We begin to question our past conduct and we ask ourselves if we are really as “whiter than white” as we consider ourselves to be.

This process is a fantastic preparation for Rosh Hashana, the day when we reset our worldview, goals and ambitions by refreshing our recognition of Hashem’s sovereignty over the world. M

28 September 2019 ‫כ"ח אלול תשע"ט‬

‫פרשת נצבים‬

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Intellect & Heart: Torah is not in the heavens

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Rabbi Simmy Lerner JLE Campus Educator; Author, ‘The Rav Hirsch Podcast’ (ravhirsch.org)

In Parshas Nitzavim we read Moshe Rabbeinu’s final speech to the Jewish people. Rav Shimshon Refoel Hirsch takes a famous passage entrenched in heavy symbolic language and extracts two fundamental messages.

We can categorise this address as containing both a warning and an instruction.

The People of Israel are told the Torah “is not in the heavens” R’ Hirsch elucidates two key principles from this metaphor: a) The Torah is not in the heavens: In Judaism, the way we study and reveal the meaning of the Torah is through wisdom, not prophecy, Divine revelation or mystical experiences. We do not need continuous revelations after its inception in order to understand the Torah; we are to use our own minds. To illustrate this point, it is often said that if two scholars were debating a point of Talmudic law, and the Prophet Yeshayah were to appear and say that one of the sides is right, the correct response would be to respectfully ask him for his reasons for making his determination, as Yeshaya’s contribution is only admissible in his capacity as scholar, not prophet. This statement acts as protection from seemingly super natural communications that can wreak havoc for the Jewish mission, as history has definitely shown us. b) Another way to understand ‘Torah is not in the heavens’: applying our mind to the Torah is but the first step to understanding.

Quoting a Midrash, Rav Hirsch points out that the Torah was given with all the moral character traits required for its study: modesty, dutifulness and honesty. If study is taken on the right way one will find all the spiritual and moral qualities necessary for its understanding.

The true disciple of the Torah will find these qualities grow and develop with every advance in study, and in time will truly live up to the goal of being holy.

In summary: 1. The Torah is to be understood and interpreted by human reason, not Divine revelation.

2. The mind is the first step in this endeavour, but true understanding only comes to those who develop the moral and spiritual properties the Torah is encouraging.

Without this duality in mind, the need to utilize both human intellect and heart, the study of our sacred works cannot truly be called Torah Study. As so, living according to only one of these paths cannot be truly called taking part in the Jewish mission. However, by following this two-fold path, both study and character development, will lead to a life livid according to our revered task. M

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Oneg Shabbos Issue 220

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The Torah is very near to us

© Maksim Dubinsky / Shutterstock.com

“For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in the heavens, [for you] to say, ‘Who can ascend to the heavens for us and take it for us and let us hear it, so that we can perform it?’ Nor is it across the sea, [for you] to say, ‘Who can cross to the other side of the sea for us and take it for us, and let us hear it, so that we can perform it?’ Because the matter is very near to you, in your mouth and in your heart, to perform it.”1

develop a relationship with Hashem and to be able to properly observe the Mitzvos. One can quite easily appreciate the importance of earning a Parnassa because of the need to support oneself. Consequently, a person will be willing to spend several years studying with mesiras nefesh (self-sacrifice) in order to achieve this goal, and only if he can recognize that ultimately, learning Torah is of ultimate importance, will he be willing to put in the effort required.

A second possible hindrance to a person developing a deep relationship with Torah learning is that the learning he may have done may not have been enjoyable for him, thereby permanently adversely affecting his attitude to Torah learning. The reason for this problem is that the Gemara states that a person only learns what his heart desires4, thus, if a person was only exposed to one from of learning, Rabbi Yehonasan Gefen Rabbi for Keter HaTorah he may have never been exposed to the type of learning that he truly relates to. The solution here is to try various types of learning, such as Gemara b’iyun, Gemara bekius, Eliyahu met a hunter who complained to Eliyahu that he was learning Gemara through to halacha, and also learning other not given from Shamayim the ability to learn and understand parts of Torah such as Navi, Mishnayos, Hashkafa and Mussar.

Torah, therefore he felt that he was exempt from trying to learn The following idea demonstrates this point: it. In response, Eliyahu pointed out to him the many skills and After a lengthy admonition regarding the consequences of not following the Torah, Moshe Rabbeinu assures the people that despite the seeming difficulty in learning and keeping the Torah, it is actually easily attainable. Rashi explains that these verses are referring to the whole Torah as opposed to any specific Mitzvo.2 The Tana Debei Eliyahu3 cites part of Moshe Rabbeinu’s words in reference to a fascinating story involving Eliyahu HaNavi:

areas of knowledge that were required to be a trained hunter – sowing nets out of raw material, trapping fish and bird, these are very difficult tasks. Eliyahu noted that if they gave the hunter the ability to learn and understand these skills, then surely from Shamayim he was given the ability to learn and understand Torah, of which it says, “the matter is very close to you”.

The Ohel Torah explains the meaning of this Midrash. Eliyahu was pointing out to the hunter that he did not know how to hunt from birth, rather, out of necessity to have a parnassa, he had to learn the skills required to hunt animals. Accordingly, if he would recognize the vital importance of knowing Torah, then he could surely also develop the ability to learn and know Torah, because if a person would be willing to put in the effort, then the Torah would not be far from him.

Yet it is apparent that success in learning Torah seems to allude a significant number of people. One possible reason for this is that, like the hunter, a person needs to develop an appreciation of the importance of learning Torah in order to 1 Devarim, 30: 11-14.

2 The Ramban argues with Rashi. He writes that these verses are referring specifically to the Mitzvo of teshuva (repentance). See Kli Yakar who discusses both approaches.

3 Quoted in Mayana Shel Torah, Devarim, p.132 in the name of the Ohel Torah.

Three Gedolim (Rav Chaim Kanievsky shlit’a, Rav Nissim Karelitz shlit’a, and Rav Gershon Edelstein, shlit’a) were asked what is the correct way to learn Torah. They all gave the same answer – one should learn what his heart desires. Rav Edelstein proved this with a personal story: When he was a Maggid shiur in Yeshiva, they were learning a Gemara about the laws of damages - one of the students approached him and said that he was not deriving any enjoyment from this style of learning.

Rav Edelstein asked him, what type of learning he did enjoy. He answered that he liked learning Mishnah Berurah. Rav Edelstein then suggested that he learn the same areas of damages but with the Shulchan Aruch, and the commentary of the Sma, which is the most similar equivalent to the Mishnah Berurah in that area of Torah. The student adopted this approach and thoroughly enjoyed it, developing a deep understanding of the topic, albeit in a different way from most of his peers. He continued to become an accomplished Talmid Chacham.

If a person can develop the appreciation of the importance of Torah and find the area which he most enjoys, he can also find his own portion in learning. M

4 Avoda Zara, 19a.

28 September 2019 ‫כ"ח אלול תשע"ט‬

‫פרשת נצבים‬

7

Reb Mendel Klein

had an uncle that I knew by the name of Rav Bentzion Rabinovitz zt’’l who passed away two years prior and used to be a mashgiach in a Yeshiva called Pressburg in Givat Shaul for many years. At the shiva, there was a Yied that came to pay respects, he said that he’d owed his entire life to Rav Bentzion . He continued, “When I was a bochur in Yeshiva, I was “yenne tzatzkele” I deteriorated so much that I had started smoking on Shabbos. They wanted to throw me out of the Yeshiva, and Rav Bentzion said “No, you can’t throw out the bochur, you don’t throw him out, let me talk to him”.

Rav Bentzion called me into his office after Shabbos, and he asked me, “Tell me the truth, how many cigarettes did you smoke Shabbos?” “One.” I answered, “One. You promise me?” he asked “Yes, one,” was my response.

He wrote a kvittel with his name and his mother’s name and gave me a pidyon and said “This is for you.”

And I looked at him and started to laugh, asking if he was making a joke out of me? I smoked Shabbos, and I knew he thought of me as the lowest of the low.

“No”, he said, “how many cigarettes were there in the box? Nineteen? Twenty actually, you smoked one. So that means that there were nineteen cigarettes that you didn’t actually smoke. And you had this nisayon. You went through this nisayon and I want to have a bracha from you”.

The bochur said that at that moment he made a full turnaround, and eventually managed to create a Torah family and that this was all down to their father seeing the good in others and allowing them to see the good in themselves. M

Provided by Avi Fishoff of Twisted Parenting

RABBI DAVID ASHEAR

‫בס"ד‬

‫פרשת נשא‬

205

‫י"ב סיון תשע"ט‬ 15th June 2019

Issue

‫רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

JLM

‫לשמה לעשות נחת‬

‫הריני בא ללמוד תורה‬

‫מוצאי שבת‬ BMTH

GLSCW

GHD

MAN

P

11.04

LON

10.35

JLM

7.09

‫קבלת שבת‬

BMTH

9.06

GLSCW

9.48

9.03

9.24

9.30

‫בס"ד‬

LON

MAN

GHD

‫פרשת בהעלותך‬

206

‫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” (Bamidbar 6:22-26) Torah usually uses Why is each one habit of complaint type of complaint third blessing.

A which on than eyes particular the more ask for first three occasions genuine. It is Thein the brain so that those 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 His abundance of others. Lift countenance..necessity of the second half of actual term for clean water,of positive but chronic everything; to bestow a bit of is the the Torah uses the all three an abundance with the Al-mighty had don’t think that would of water again. On In Parshas countenance? What lack ‫וילנו‬. pleaded probably Hashem ‫העם‬ cry. once to – figured complaint began type of story: A man word used is ‫וילנו‬ Side andthe all, the poor soul reacting to a lack Lower Eastoccasions, work too well! A second 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 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 “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," 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 a practical they seek to feel validated usage of wording, this form of it will have precise response. And then is billion dollars?" and sympathy. the Torah sees even as to why we the assurance that responsibility.

“Surely!" came the It is receiving attention two unique insights must be given with for solutions. one of your pennies?" complaint as inappropriate. in the so much. to thieves them people from Hashem. It They are not looking ourselves The Jewish criticise and grumble only to lose to get a blessing to these self-generated, ‘bringing ofto this. This weeks issue is dedicated of wealth and health no strangers It is not enough (Shemos were A blessing An unfortunate downside up. desert Torah expects Rashi in Beshalach is that it people receive blessings to complaint’. The safeguard - a follow Parsha we have ‫לעילוי נשמת‬ observation. two types of complaint more this week’s implication. Many In His is followed by a countenance 15:24) makes a startling us with moods, both us to find a more refined, Each of the brachos of this. In the first ‫לע"נ‬ can dampen people’s in Biblical instances to voice our and aggravation. must guard it. IlluminatingHashemtwo given the doesn’t tell us has He points out that and the respectable method enough. Hashem the Torah active format of of those on the giving the grace that example, show that happy wealth alone is not Hebrew there is no even if He lifts his about: concerns. Studies fellow humans appreciate It will always 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 be found in the reflexive, says we are expected to Jews, in this very the blessings of to in this and full phraseology. the verse respectful full –heart us we still need an unusual 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 Rashi sponsoring about because they weren’t hand. To bestow billion dollars - in ‫אונן‬ complaint’. give are those mourning over For moretoinformation to or answer. given the gift of we receive and were sponsor@oneg.org.uk is dedicated Hakodesh reveals as though in a particular solution Lashon issue please Otherwise you have thatcontact This weeks issue the greatest blessings as though in the Torah does nature of human fellow Jews, but ‘And the people were themselves’. Oddly, ‫לע"נ‬ us the underlying blessings to our they – negative for this and forever. m It is always reactionary mourning over themselves’ bad ‫ספר בראשית‬ not give an origin complaint. '‫ר‬ can use - immediately down and ‫ספר שמות‬ It is a result of '‫בן ר‬ were feeling worn and self-generated. ‫ ספר ויקרא‬state of being. they just felt the to a particular ‫ספר במדבר‬ few verses about themselves; a negative In contrast, just a ‫הי''ד‬ ‫לע"נ‬outlook ‫ספר דברים‬ ‫נהרג‬ to express their frustration much clearer

JLM

MAN

LON

8.29

10.34

11.48

Pennies from Heaven 9.15

11.04

10.43

11.21

Issue

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WHEN THINGS DON’T GO OUR WAY

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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

www.torahanytime.com

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

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

‫ אריאל‬reasons ‫יהודה ז״ל‬ There can be different ‫ בן‬There are ‫ילחט״א‬ why we complain. never seem to who‫ר׳‬ ‫פנחס‬ ‫ צבי‬people ‫ נ״י‬some constantly

‫בקרבו התאוו תאוה‬ opportunities For sponsorship rabble that was (Bamidbar 11:4) ‘The please contact sponsor@oneg.org.ukdesired a desire’. They 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

situation.

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

‫ספר במדבר‬

Please daven for '‫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 ‫לע''נ ר' בנימין‬ ‫בן ר' מאיר דוד ז''ל‬ ‫ב׳‬ ‫אדר תשע''ז נלב''ע‬

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

need the episode and anger. Similarly, ‫– התאוו תאוה‬ of the quail begins: a desire’ literally: ‘they cultivated cried’. Their – ‫‘ – ויבכו‬and they self-imposed dissatisfaction was

‫ספר ויקרא‬

‫ספר שמות‬

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Oneg Shabbos Issue 220

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

Rabbi Meir Orlian Halachah Writer, BHI

NON-KOSHER JOB Mr. Weiner formerly owned a kosher food business, but it folded a year ago. He was having a hard time finding a new job. He networked with people he had been in contact with through the years, seeking a job opportunity.

A non-Jewish acquaintance, Mr. Smith, contacted him. “I know of some job openings, if you’re interested,” he said.

“At this point, I’m willing to hear about anything,” said Mr. Weiner. “What kind of work?”

“Some jobs are with factories,” said Mr. Smith, “and some with eateries.”

“Sounds hopeful,” said Mr. Weiner. “Let’s start with the factories. What kind of plants?”

“One is a winery,” said Mr. Smith. “They produce a fine line of fancy wine. I heard that, as a perk, they treat the workers to wine!”

“Is the wine kosher?” asked Mr. Weiner.

“Kosher?!” replied Mr. Smith. “Oh, no! It’s a regular winery.

Does that make a difference?”

“It may,” replied Mr. Weiner. “We are quite strict about nonkosher wine.”

“I don’t have much contact with kosher food establishments,” said Mr. Smith. “The other factories also produce non-kosher food.”

“What about the eateries?” asked Mr. Weiner. “What kinds of jobs are there?”

“I know of some restaurants and eateries looking for waiters or people behind the counter,” said Mr. Smith. “There also the food is not kosher.”

“What about the customers there?” asked Mr. Weiner.

“Like in any other non-kosher restaurant, most are not Jewish,” said Mr. Smith, “but some of the customers will likely be Jewish.”

“This is not an easy situation,” said Mr. Weiner. “I’m going to have to check about this.”

Rabbi Dayan. “Moreover, they extended the prohibition also to stam yeinam, wine touched by a non-Jew. Thus, one may not work producing wine touched by non-Jews, and if one did, he may not benefit from the salary and must discard it” (Y.D. 133:1).

However, Rama is lenient and writes that nowadays stam yeinam — although it’s forbidden to drink — is not prohibited to benefit from, post facto, since most non-Jews are not true idolaters and the practice of libation is rare. Accordingly, the salary from such work is also permitted nowadays, post facto. Even so, Shach (Y.D. 134:4) writes that one should initially avoid working or renting his premises for stam yeinam. Therefore, you should not take work in a non-kosher winery.

“What about other factories?” asked Mr. Weiner.

“Working in a non-kosher food factory is much less problematic,” replied Rabbi Dayan. “Although the Sages prohibited running a business primarily of non-kosher food lest one eat from it, there is a dispute among the Acharonim whether this applies also to an employee. One can follow the lenient opinion, if necessary, especially in a factory setting where the employees are less likely to eat of the food being produced (Darchei Teshuvah 117:50).

“Working as a waiter or counter person in a non-kosher restaurant or eatery is problematic,” concluded Rabbi Dayan.

“First, there is greater concern about accidentally eating the non-kosher food. Furthermore, there is a likelihood of having to serve nonobservant Jewish customers, and a serious concern of lifnei iver or mesayei’a lidei ovrei aveirah (abetting others in sin). There is extensive discussion of the parameters of these restrictions, and some authorities are lenient if the person is not observant or if you are working for pay, but many disagree. Therefore, you should avoid this to the extent possible (Pischei Choshen, Sechirus 7:17).

Ruling: To work in a non-kosher winery is not allowed, but in other non-kosher food factories it is allowed. Work as a waiter or counter person in a non-kosher eatery should preferably be avoided. M

Mr. Weiner called Rabbi Dayan. “I have some job opportunities in the food industry, but in non-kosher food establishments,” he said.

Can I take a job in a non-kosher winery, food manufacturing plant, restaurant or eatery?

“The Gemara (Avodah Zarah 62a-b) teaches that just as it is prohibited to benefit from yayin nesech (libation wine), so, too, the Sages prohibited benefiting from its wages,” replied

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

28 September 2019 ‫כ"ח אלול תשע"ט‬

‫פרשת נצבים‬

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫ושבת עד ה‘ אלקיך ושמעת בקולו ככל אשר אנכי‬ )‫ל‬-‫מצוך היום וכו‘ (ב‬

Why does the Torah repeat itself when it talks about doing Teshuva? Many times a person is blinded and doesn’t see his own character flaws. It is only once he begins to do Teshuva that he becomes aware of what he must fix. But doesn’t a person need to know what he must improve before he can begin improving? It seems to be a Catch 22 situation! We must see our faults to do Teshuva, but we must do Teshuva to see our faults! So how does one begin?

The Baal Shem Tov zt’’l explains: The initiation of Teshuva is an act of chessed from Hashem. Every day a Bas Kol cries out imploring us all to do Teshuva. But, really, did you ever hear the Bas Kol? I can tell you that I never did. So what is the purpose of a Heavenly voice if nobody hears it?

The answer is that our neshamos hear it and our neshamos yearn for closeness to Hashem. THE MORE A PERSON TAPS INTO HIS NESHAMA, HIS SPIRITUAL SIDE, THE FASTER HE WILL TUNE INTO THE BAS KOL!!

So once a person is stimulated and involves himself in spiritual pursuits, i.e. Teshuva, Tefillah, and Tzedaka, the sooner Hashem initiates and sets the Teshuva process in motion.

And how do we know that we are on the right track, that we are truly doing Teshuva Says R’ Avrohom Blumenkrantz zt’’l, the Torah writes: “‫ ”ושבת עד ה‘ אלקיך‬- “Return until Hashem, your G-d.” Each and every Jew must do Teshuvah and return - “‫עד ה‘ אלקיך‬ ” - until Hashem becomes YOUR G-d. When YOU feel a special kesher, a close personal bond with Hashem - then you know you’re on the right track, the track of ‫ תשובה שלימה‬of proper repentance!

9

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

HE’S DONE IT AGAIN!

When somebody habitually trespasses certain halachos, or totally disregards the Torah, are we permitted to accept a report that he’s engaged in a misdeed?

THE DILEMMA

You know someone who drinks too much. You’ve seen him at many a kiddush and many a simchah, clearly inebriated and incoherent, insulting people and behaving irresponsibly. Now someone tells you that he saw this person leaving a wedding, preparing once again to drive his car while intoxicated, and he took the person’s keys away. May you believe this report?

THE HALACHAH

If you know the person drinks to excess and have seen him over-indulge with your own eyes, the prohibition against believing the negative information does not apply. If you know that someone commits a certain sin because of temptation, you may believe he’s done so again. However, you may not believe that this time he’s done it out of malice, thus taking his transgression up a notch.

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 220

98 X

DAYS

‫נ“ב‬ ‫בכורות י"א‬ ‫מעילה‬

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

CO U

10

Distinctive Insight PERSONAL BENEFIT FROM FUNDS DESIGNATED FOR A NAZIR’S OFFERINGS ‫המפריש מעות לנזירותו לא נהנין ולא מועלין מפני שהן ראוין לבא כולן‬ ‫שלמים‬

On the day a nazir completes his nezirus, he must bring a male sheep for an olah, a female sheep as a chattas, and a goat as a shelamim (Bemidbar 6:14). Our Mishnah discusses the halacha of one who designates funds to purchase the animals for these offerings, and then benefits from the consecrated monies.

The Mishnah rules that if money for the three offerings for a nazir was set aside, but no particular designation was made regarding what money would be for which offering, the halacha is that one should not benefit from any of it, but if one did benefit from it, the law of me’ilah does not apply. Each and any coin is one that may be used to buy the shelamim offering, and me’ilah does not apply to shelamim, which is kodoshim kalim, before the sprinkling of its blood.

The Rishonim offer various explanations to the Mishnah’s statement that the money for the three offerings can all be used for the shelamim. Rashi says that because the person had not specified which money would be for which of the three offerings that he was obligated to bring, any coin which the person might use for personal benefit might be the money of a shelamim.

Tosafos says that although the nazir designated money which

is adequate for all three of his offerings, because he did not specify which funds would be used for which offering, he could still use all of the money to bring only shelamim offerings.

Tosafos in Nazir explains that the case is where the person said, “This money will go toward my offerings,” in which case we understand that he might have meant that the money will be used toward the shelamim alone. However, if he clearly said that the money was “for my offerings,” this would indicate that the money was meant for all three offerings, including his olah and chattas.

Stories from the Daf THE MONEY OF ISRAEL ”...‫“מלמד שטעונין גניזה‬

There is a fascinating Midrash regarding the kohen gadol’s garments. “Rabbi Chanina and Rabbi Yehoshua ben Levi said, ‘Why does a kohein gadol serve in eight garments? These correspond to the bris milah which is done on the eighth day of a baby boy’s life.’ Rabbi Shimon said in the name of Rabbi Yehoshua, ‘Why doesn’t the kohein gadol enter the holy of holies in the eight gold garments?

Because an accuser cannot become a defender; if the kohein gadol would enter with these garments the Soton would say, ‘Yesterday they made the golden calf, and today they serve in the holy of holies with gold?’ Rabbi Yehoshua d’Sakinin said in the name of Rabbi Levi, ‘Because the Torah had pity on the money of Israel.’ Rabbi Levi said, ‘He did not use these expensive garments in the holy of holies so as not to fall into arrogance.’”1 The Chasam Sofer, zt”l, points out that one of these answers seems difficult to understand. “How can one say that the kohen gadol did not serve because the Torah had pity on the money of Israel? The kohen gadol had a set of golden garments, so why would serving in them on Yom Kippur cost anything at all?

“The answer can be understood in light of a statement on daf 11 of me’ilah. There we find that the garments used by the kohen gadol for the Yom Kippur service in the holy of holies must be interred and a new set must be used the next year. It follows that if the kohen gadol used his golden garments for this avodah, he would need a new set each year. The Torah did not require this to save us the extra expense!”2 M '‫י‬:‫ כ"א‬,‫ ויקרא‬,‫ מרדש רבה‬1 ‫ אחרי מות‬,‫ תורת משה‬2

Tosafos Yom Tov points out that a practical difference between Rashi’s and Tosafos’s explanations would be where the person benefitted from all the funds he had set aside. According to Rashi he would be liable for me’ilah, because he obviously used money designated for more than just the shelamim. According to Tosafos, we could still say that all of this money is for the shelamim, so the person who used the money is not guilty of me’ilah.

Based upon this approach, Tosafos Yom Tov notes that the wording of the Mishnah seems to not corroborate Rashi’s explanation. The Mishnah says that the funds for a nazir’s offerings should not be used for one’s benefit, but if one uses the funds he is not liable for me’ilah. The Mishnah seems to be saying that me’ilah is not a factor, whether he used some of the money or if he used all of it. Yet, according to Rashi, me’ilah may be a factor in the case where he used all of the money. M

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28 September 2019 ‫כ"ח אלול תשע"ט‬

‫פרשת נצבים‬

11

Sages through Ages THE

Dr Benji Schreiber

Rav Elimelech of Lizhensk Tykocin, Kingdom of Poland 1717Lizhensk, Poland 1787 ‫אדר‬

‫כ”א‬ fire had taken his fair share of the treatment, and now it would be better to jest with the other one!

Again Reb Zushya took the beatings.

Afterwards, he told his brother that whatever is decided in Heaven transpires!

His Writings

Overview Rav Elimelech Weisblum of Lizhensk, known as the Noam Elimelech, was a leader in the third generation of Chassidus, a talmid of the Magid of Mezeritch (Rav Dov Ber, 1710-1772) who was a talmid of the Baal Shem Tov (17001760). He was born in Tykocin, Poland and died in Lizhensk (Leżajsk).

He spent time in self-imposed exile with his older brother Rav Zusha, and stories abound about the holy brothers, ‫האחים‬ ‫הקדושים‬. For example: On one occasion Rav Elimelech and Reb Zushya were staying at an inn. Each night non-Jewish peasants would enter their room and jestingly beat the one who lay nearest the fireside, Reb Zushya. One night, Rav Elimelech offered to change places with his brother so that he could take the beatings instead. Suggesting that Reb Zushya had suffered enough of this “Divine admonishment” the agreement was made and Rav Elimelech lay next to the fire instead. That night, the common gentiles again entered to begin their jest. This time, however, one of them said that the one by the

His best known sefer, the Noam Elimelech, was a collection of divrei torah said by Rav Elimelech on Shabbos and recorded by his son Rav Eliezer who, as instructed by his father, did not publish the sefer until after Rav Elimelech passed away.

It has been suggested by Rabbi Yitzchak Ginsburgh that there are three streams within early Chassidus: Likutei Moharan, by Rabbi Nachman of Breslov, gave hope and encouragement to the masses trapped in life’s problems.

The Tanya, by Rabbi Schneur Zalman of Liadi, founder of Chabad-Lubavitch Chassidism, is considered a resource for people of ‘average’ level.

Noam Elimelech is geared towards the lofty Tzaddik, the Rebbe. His book teaches those special few the path to both mystical leadership in Chassidism and temporal leadership of the lay flock. He placed great emphasis on the centrality of the Tzaddik in Chassidic throught.

Rav Elimelech composed a Tefillah to say before davening Shacharis, popularised by Avraham Fried. It asks Hashem to help us always see only the good in each other.

‫ ֵתּן ְבּלִ ֵבּנּו ֶשׁנִ ְּר ֶאה כָ ּל ֶא ָחד ַמ ֲעלַ ת ֲח ֵב ֵרינּו וְ לא‬,‫ַא ְד ַּר ָבּה‬ ‫ וְ ֶשׁנְ ַּד ֵבּר כָ ּל ֶא ָחד ֶאת ֲח ֵברו ַב ֶּד ֶּרְך ַה ָי ָּשׁר וְ ָה ָרצּוי‬,‫ֶח ְסרונָ ם‬ ‫ וְ ַאל י ֲַעלֶ ה ׁשּום שנְ ָאה ֵמ ֶא ָחד ַעל ֲח ֵברו ָחלִ ילָ ה‬,‫לְ ָפנֶ יָך‬ ‫ׁרּותנּו ְב ַּא ֲה ָבה ֵאלֶ יָך‬ ֵ ‫ש‬ ּ ְ ‫ְּות ַחזֵ ּק ִה ְת ַק‬ He also composed a number of tunes. One tune believed to be composed by him is still popular (notes below!) sung with its own unique under and over dance.

His Legacy It is said that at his death bed he bequeathed his legacy in four parts to his principle students: The Chozeh of Lublin, Rav Yaakov Yitzchok HaLevi Horowitz (1745-1815) received the spiritual power of his eye.

The Magid of Koznitz, Rav Yisroel Hopstein (1736-1814) received the spiritual power of his heart.

Rebbi Mendel of Rimenov (1745-1815) received the spiritual power of his brain.

The Apter Rav, Rav Yehoshua Heshil (1748-1825), received the spiritual power of his mouth.

Furthermore, Rav Elimelech promised that whoever comes to visit his grave won’t leave the world without doing Teshuva. Thousands do so every year on his Yahrzeit, 21st Adar. M

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