222. Oneg Shabbos Haazinu by Oneg Shabbos

Issue

222

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת האזינו‬

‫י"ג תשרי תש"פ‬ 12 Oct 2019

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

7.24

7.33

7.28

6.48

7.12

7.21

7.10

7.13

7.05

5.36

6.09

6.12

6.03

6.07

6.01

THE BIG PICTURE

In last week’s sedra we were commanded ‘kisvu lachem es ha’shira ha’zos’, write down this song. Rashi says, this, is referring to shiras Ha’azinu. What are the halachic parameters of this mitzvah? The Rambam writes that from these words we derive the commandment to write an entire Sefer Torah which contains the shira of Ha’azinu because one must not write isolated portions of the Torah. Effectively, the Rambam understands that one must write an entire Sefer Torah to halachicly facilitate the writing of Shiras Ha’azinu. This is worth reflecting upon.

We find an interesting stringency relating to the division of the aliyos in Ha’azinu. The acronym ‫ הזי’’ו ל’’ך‬is used to convey exactly how the aliyos should be split. The first aliya obviously begins with the word, Ha’azinu which begins with the letter heh. The second aliya must begin with words, zechor yemos olam which begins with the letter, zayin and so on. Why the insistence on this specific break down? Another point to consider is the following. The last passuk in the previous sedra says, Va’yidaber Moshe b’oznei kol kahal Yisroel es divrei ha’shira ha’zos ad tumam. And Moshe said the words of the song to the congregation of Israel until they were completed. Ad tumam – until finished or completed. What is this coming to teach us? A final observation is why is this considered to be a shira? Usually a shira is a joyous collection of pesukim remembering a victory over an enemy. In Shiras Ha’azinu, there is plenty of rebuke and criticism which is uncharacteristic of the other songs we have. Allow me to share with you an idea from Rabbi Ahron Lopiansky shlit’’a, Rosh Yeshiva of Yeshiva of Greater Washington. He explains that we have the custom to say the passuk, Ha’tzur tamim pe’alo…at a levaya. We refer to Hashem and His actions as being complete. What is meant by the choice of word, tamim as opposed to the word, tzedek which implies righteousness? Tamim means whole or complete. The shira has within it the past, the present, the future and even allusions to the afterlife. It has the complete picture. Everything is somehow hinted at within these verses. Not only the history of our people as a nation, but even the happenings and events of individuals. If a person needs to kit out an office and buys desks, chairs, computers but hasn’t managed to buy black pens, they still have set up an office despite the need to pick up a few pens. If, however an artist is painting an exquisite portrait and has left out, what is in their mind a vital stroke or two which brings out the personality of the person

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

N OW R E AC H

On the last day of Moshe Rabeinu’s life, he said, Ha’tzur tamim pe’alo. Hashem is complete in his actions. Notwithstanding the enigmatic mysteries within Hashem’s providence such as why do the wicked prosper while the righteous seem to suffer, he declared when looking at the entire circle of life, history and our destiny, I can say that Hashem is tamim, there is a totality and completeness in His actions which are just and fair. When a person has difficulties in their life and is struggling to make sense of it all, we are instructed, Tamim tihyeh im Hashem Elokeicha, be tamim in your outlook and relationship with the Al-mighty. Realise that only through a complete picture can one begin to understand the mysteries of the Jews as a nation and each of us as individuals. It is for this reason why it is said at the beginning of a levaya, one of the most challenging times of a person’s life. The Rambam writes that one should write a Sefer Torah which has within it parshas Ha’azinu. It is here where the Rambam is teaching us that the way to approach Torah is through the prism of Ha’azinu. Through the realisation that Torah is something which incorporates past, present and future and will take us from the very beginning all the way through to the end. It must be taken in its entirety to effectively internalise its lessons and teachings. In a similar vein, great thought was given at the precise places where one may briefly pause between aliyos, ‫הזי’’ו לך‬. To the extent that the totality of Torah is an imperative, great care must be given to the exact places where pauses may be made. Ha’azinu, in essence, is our national anthem and embodies this fundamental principle of Jewish belief and hope. May we always remember its calling and its lesson to try to see the big picture so that we too will say, Ha’tzur tamim pe’alo ki chol d’rachav mishpat, the Al-mighty is complete and perfect in His actions. All of his ways are just. M

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ING

OPLE 24,000 PUENTRIES I N 24 C O

being painted, they haven’t yet painted the person! If one Rabbi Yaakov Hamer crucial stanza is omitted from Bridge Lane Beis Hamedrash the poem, the entire poem is incomplete. The word shira in Hebrew, at times has a distinct connotation of something round or circular for example the Gemara in Bava Metzia 25a matzan k’shir ma’hu) It is something complete in which all the parts are aligned and form one continuous shape which goes back on itself, right back to the beginning. That is what this shira is about. Looking at the history of mankind with a focus on Klal Yisroel as one big tapestry and seeing the past, the present and ultimately what is destined for us in the future. It is only then that we can begin to understand the divine providence which governs the world. It must be processed, analysed and internalised ad tumam, right through to the end.

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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Oneg Shabbos Issue 222

Don’t forget…

ridge magnets are wonderful things. I am not promoting the magnets that have been distributed to attach to fridges to facilitate their use on Shabbos, although they are phenomenally useful. I am talking about the magnets that people attach to fridges with all sorts of interesting and sometimes informative comments. Two magnets particularly resonate with me: One reads “I finally got it all together, then I forgot where I put it.” The other: “hmmm…I know I walked into this room for a reason.” As we age many people suggest that our memories are not what they used to be and there is evidence that memory declines with age, even in persons who are in good health. An examination of memory is beyond the scope of this devar Torah it appears that whilst episodic memory decreases with age, this is not cause for concern. It is a normal part of aging. On the other hand, apparently semantic memory increases with age. Knowledge of general facts and information remains stable and even can increase in older adults. Absent-mindedness can be irritating but the ability to forget certain events in our lives is a brocho. The midrash teaches us that one of the greatest gifts is the gift of forgetfulness. The type of forgetfulness that the Midrash is referring to is of painful unpleasant experiences. The Dubno Maggid explains the idea of different types of forgetfulness with a moshol: A person went crying to his friend that he owed someone money and the lender constantly harassed him to pay it back. His friend advised him that when the lender comes to collect the money he should act like as though he was mentally ill by shrieking and dancing wildly and doing all sorts of inappropriate things in order to scare him away. One day this same friend lent him money. When he came around to collect the debt the ‘genius’ started doing the silly act that his friend taught him. Seeing this, his friend gave him two whacks with his stick and said, “Fool, I taught you this trick don’t use it on me”. The Maggid explains that Hashem gave us a wonderful gift in the ability to forget. Without it we would not be able to go on in life after a fight or after death of a loved one. We would not do a thousand things that we need to do because of one bad experience many years ago. Forgetting things over time helps heal our many wounds. What do we do with this wonderful gift? We use it to forget Hashem. For that we get two whacks! As the possuk says (Devorim 32:18) “Tzur yeladcha teshi”, Hashem

taught us how to forget. “Vatishkach Kel mecholilecha” and we forgot Hashem our Creator.

Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital and Rav Ahavat Yisrael, Edgware

In their explanations of this possuk Chazal have discussed the exact meaning of the word ‘teshi’. Rashi, quoting midrashim, explains that Bnei Yisroel ‘‘weakened’’ the power of Hashem by forgetting Him: whenever Hashem begins to benefit them, they anger Him through their infidelities, “weakening” His power. How can we possibly ‘weaken’ the power of Hashem? The Maharal in Gur Aryeh, notes that it is not Hashem Himself Who is weakened, Chas v’sholom, since that is impossible; rather, the effect of His power is weakened by the sins of Bnei Yisroel. Although Hashem desires to give, if those meant to receive are unfit, then His power, His manifestation in the physical world, is not realized. As Rav Soloveitchik zt’’l explains there is no awakening above without a corresponding awakening below. We ourselves must reveal the Shechinah. This, says the Maharal, is a marvellous notion. If, by not being suited to receive Hashem’s goodness, we are able to diminish the degree to which He is apparent in the world, then the converse must also be true. When we obey Him, He bestows of His bounty, and we become His partners in perfecting the universe. A true challenge for the forthcoming year. M

12 October 2019

‫פרשת האזינו י"ג תשרי תש"פ‬

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Heavenly Calling Rabbi Mordechai Kamenetzky

David Cohen 156 / Shutterstock.com

Rosh Yeshiva, Yeshiva of South Shore

The man reluctantly agreed to conform to the Chortkover custom. Shabbos arrived and the Stoliner Chasid contained himself respectfully - until he reached the prayer of nishmas, which entails the greatness of the Almighty Suddenly the chasid began shouting Hashem’s praises at the top of his lungs.

n Parshas Haazinu Moshe Rabbeinu poignantly predicts many of the future events that will face the Jewish nation. He begins the parsha with words of praise to Hashem, by citing, “When I call out the Name of Hashem, ascribe greatness to our G-d” (Devarim 32:3).

It would seem that every waking moment should be a time to “ascribe greatness to Hashem,” but the Torah understands the practical side to human nature, and life does include mundane moments in which ascription to the Ribono Shel Olam’s greatness should not be at the forefront. Rashi tells us that from this posuk, Chazal derived the halacha that people respond, “Boruch Shaim K’vod Malchuso... Blessed be the Name of His glorious Kingdom forever and ever” after the recital of a Hashem’s name in the Bais HaMikdash. It seems that Moshe is teaching us that only when he calls out the name of Hashem, is it proper to ascribe greatness. The command of ascription to Hashem’s greatness is not a haphazard charge. Only the mention of Hashem’s name from a distinguished source such as Moshe evokes a response in which we must affirm His glory. Rav Elazar Menachem Shach was fond of reciting the following story that he had heard from the Strikover Rebbe: A Stoliner chasid who was traveling on business was once forced to spend a week in a town where the Chortkover Rebbe had his shteeble. On Wednesday the chasid approached the Chortkover Rebbe and asked if him he could stay and join the Rebbe for Shabbos. The rebbe invited him warmly. Then the Stoliner chasid made an interesting request. “I am a Stoliner chasid,” said the man, “our custom in Stolin is to scream and holler during the davening. I know that in your shtieble you pray quietly, but I humbly request to shout the davening here in your shtieble as if I were back home in Stolin.” The Rebbe responded sternly. “What kind of practice is that? How can you stand in front of the King of the Universe and shout? Here we pray softly and with quiet trepidation. When you are with us you must do the same.”

He quickly regained his composure, but his eyes could not avoid the stares of his co-religionists, who obviously were shocked at his raucous behaviour. After the davening, the chasid entered into the Rebbe’s study and apologized for his outburst. The Chortkover Rebbe seemed perplexed. “Why are you apologizing?” he asked. “Though we do not shout during the tefilah here in our bais medrash, there is certainly a place in Yiddishkeit for those who are so inspired that they must scream during the davening. In fact, tz’aka, shouting, is one of the expressions of tefilah. You did no wrong.” The chasid was baffled. “But rebbe,” he asked, “when I came to you on Wednesday and asked if I can shout, you admonished me. Now you accept that behaviour as legitimate.” The Rebbe shook his head. “My dear son,” he explained. “When a Jew comes on Wednesday and declares that he plans to shout on Shabbos, that is unacceptable. But when a Jew begins to pray and he is enthused by the words and the moment that he raises his voice in utter ecstasy, that is totally acceptable.” When I lived in Lakewood, I had a neighbour who would answer her phone “Boruch Hashem!” In fact it was so much a part of her vernacular that asking her the time of day evoke a response, “It is 12:15, Boruch Hashem.” Due to their frequency, her recurrent Heavenly invocations appeared trite and meaningless. Moshe tells his nation, when one calls the name of Hashem, then you should bring glory to our Master. The very calling of Hashem’s name with the proper intent and concentration should be an experience that will elevate and uplift everyone to respond in kind and bring glory to the Ribono Shel Olam. M Feel free to cut this out and stick it in the front of your siddur

“I accept upon myself the positive commandment of loving my fellow as myself”

‫לקיים מצות עשה של‬..." "‫ואהבת לרעך כמוך‬

Oneg Shabbos Issue 222

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

A BEAUTIFUL ESROG?

Kosher is good enough for me (or maybe not?) Rabbi Lanning Reuven

United Synagogue Burial Society

The Mishna in Succah Daf 29b states that a lulav which is Tzinei Har HaBarzel (lit reeds of the Iron Mountain) is kosher. What is this kosher lulav? It is in fact rather ugly but it is still kosher. The central shidra (spine), has just one level of leaves either side and the top of one leaf just about touches the bottom of the one above. This is just kosher but is probably the most unattractive cheapest lulav one could find and still be kosher. In the gemora Succah 32a Abbaye states that this lulav is kosher as long as the leaves underneath are just touching the ones above and that this statement is given evidence by a braisah which says posul and the distinction between kosher and not kosher being whether the top of the leaves are touching the base of the ones above or not. The gemora then has a slightly different version which raises a contradiction to the mishna from a braisah which says that the Tzinei Har HaBarzel are posul. The gemora resolves the contradiction by saying that if one leaf just touches the bottom of the one above it is kosher, this is the Mishna, and if not it is posul, this is the braisah. The difference between kosher and not kosher is a millimetre. It’s a very close thing and one would have to be very careful. The gemora continues on 32b and says that in the valley of Hinnom, which is just outside Yerusalayim there are two palm trees, and in between these two palm trees there is a hole. There is a pillar of smoke coming out of the hole and this is the entrance to Gehinhom. In the time of the Beis HaMikdosh whilst the cohannim were offering korbonos to Hashem in the Beis HaMikdosh they practiced idol worship in the Valley of Hinnom. We know roughly where this is today. If one comes out of the Old City at the Jaffa Gate and turns left one can see a

cinema called Cinemateque in the valley. mitzvos should be of the same standard This is approximately where the gemora at least as to one’s possessions. says the palm trees are/were. (This is It is possible to extrapolate to not to say that watching movies in that other mitzvos, even when finance is cinema is akin to idol worship.) not involved. If one only puts in the I have a difficulty with the purely minimum effort one learns one Mishna literal pshat of a purely geographical a day but no more. One davens at the location for the palm trees. Why would very latest time possible everyday. One the gemora tell us this? If one went there brings in the Shabbos with no time to and found these palm trees, and the hole, spare and takes Shabbos out as soon as one would probably still have to check if possible, one uses any heter that can indeed these are indeed kosher lulavim, be found. One is within the bounds of and one could not rely on the gemora Shulchan Aruch but only just. One is stating that in the time of the Beis playing a dangerous game. One can slip HaMikdosh the trees were there, and to not keeping the mitzvos properly. The were kosher. difference can be less than a millimetre, less than a minute, the difference An alternative pshat that I would like between 5 minutes of Torah a day and to suggest is that the gemora is hinting something more substantial. that if you are trying to save money and buying the cheapest lulav, albeit a kosher One might not be in Hell but one is one, you are at the entrance to Hell. You dangerously close M are not in Hell but you are very close. It is easy to make a mistake and that the leaves underneath are not touching the ones above. One makes a mistake by a millimetre and you are not doing the mitzvah. Instead of earning points for Olam Haba one is taking a step forwards to Hell. One is standing on a slippery slope by a hole and can fall in. If one’s attitude to mitzvos that cost money is that you want the cheapest possible dvar mitzvah, this is a dangerous thing to do. If one spends a lot of money on a beautiful car, clothes and a mansion, but buys cheap arbah minin or cheap tefillin, one is not acting correctly. If one has an old banger and does not spend huge amounts on oneself and can’t afford B”H our new book “Flashes of Inspiration” has been released and is available for expensive mitzvos, that is purchase on Amazon. For a limited time we are offering 15% off the book by using the another subject. But one’s coupon code 15STINSPIRE at checkout. www.flashesofinspiration.org

12 October 2019

‫פרשת האזינו י"ג תשרי תש"פ‬

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The Laws of Yichud

Everyone knows of the clarity and enjoyable nature of listening to a shiur given by R’ Kallus, and this two book design mimics that simplicity in text. This A Comprehensive Guide to The Laws of Yichud is especially important From the Original Sources to Modern-Day Applications considering the numerous and Rulings nuances relevant in every BY HARAV SHRAGA KALLUS (AUTHOR) case The clear index allows RABBI AVI SLANSKY (EDITOR) one to quickly find the rules and guidelines that are necessary. In each case, one must consider if it is a case of a potential Yichud D’oraysah or Yichud D’rabbanan, which are The categorized in the first two chapters of the sefer. The severity of the relevance of the Rabbi Shraga Kallus case will determine which applicable leniencies can be applied. Torah is never Rabbi Avrohom Chaim Slansky ending. More so, the wisdom of Chazal is evident via the current relevance to each and every law. One area of Halachah in which this is most evident is the Halachos of Yichud, the area of Halachah dealing with the seclusion of men and women. With the rise in the decadence of society, the need for separations between men and women is readily apparent. Even concerns and restrictions that might have been seen as extraneous and overly cautious in generations gone by, are now easily understood by all. Slightly more than a year after the release of their first book, HaRav Shraga Kallus and Rabbi Avraham Chaim Slansky released their second and highly anticipated work, The Laws of Yichud (Feldheim distribution). For years, R’ Kallus was held in high regard for his thousands of shiurim, and this sefer solidifies a new place of prestige in the Torah literature world. Transcribing written word into text is a masterful work of art, especially considering the sensitivity of the topic. To that end, R’ Slansky has surpassed even the high bar he set with the first sefer, Wine, Whisky & Halachah. When one picks up this new sefer, the sight of the two ribbon bookmarks quickly strikes his eye. Upon opening the sefer, the innovative design is quickly apparent, and the wisdom behind the double bookmarks becomes clear. There are two books included within, (1) The Concise Laws of Yichud, followed by (2) The Elucidated Laws of Yichud. After a few minutes of perusing this sefer, the wonderful design becomes clear: one can quickly look up a necessary Halachah, and then bookmark the corresponding pages in book two for further learning. A beautiful innovation allowing for quick reference to the practical Halachah, and then pointing to further learning to understand the background and gain clarity of the full picture. The rules of Yichud are unique in that the ease of transgression is enormous, but in almost every scenario, there is a potential way to permit the situation. Cases abound constantly: doctor visits with the opposite gender, business meetings, cleaning people, workers in the house, therapy sessions, etc. In each case, when one is not cognizant of the Halachah, there can very quickly be a transgression of the rules of Yichud. Such a transgression can be quite severe, as is detailed in the first chapter of the sefer, in that the rules of Yichud might even carry the severity of Yehareig v’al ya’avor, which are applied to areas of arayos – rules pertaining to forbidden relations. However, when one is aware of the relevant rules and guidelines, with the greatest of ease the Halachah can be preserved.

There is a knock on the door, the plumber is there to fix the leaky sink. With everyone away at work and school, the teenage daughter answers the door and shows the plumber to the kitchen. The plumber was a frum yid, and therefore she does not think twice about allowing him into her home. The door closes and locks on its own behind them, effectively secluding the plumber and this girl, and thereby unfortunately transgressing Yichud d’Oraysah. In the above case, with the same ease that the front door was closed and locked thereby creating the issur yichud, the transgression could have been avoided. With the knowledge of the Halachos of Pesach Pasuach (chapter 21) one would know to keep the door open and thereby not be considered secluded. Inasmuch as this is a case of a Frum man and woman, and therefore a potential case of Yichud d’oraysah, an open door negates the entire situation. Book two contains an added benefit to aid full learning and thorough understanding, unique footnotes. The footnotes are not merely source-citing’s as is generally found, rather they are the text of the original sources. Book two is the elucidation of the clear-cut laws delineated in book one, and as such, all relevant background and sources are included. In each section the entire sugyah is presented, from the Gemarah, through the rishonim and Shulchan Aruch, all the way down to the contemporary Poskim. At each juncture, with each mention of a Gemarah, rishon, Shulchan aruch, poseik, the original text of that source is quoted below. This method of quoting the full source in the footnote is unique but welcomed by many. One reader remarked, “It makes the learning that much more ‘real’ when I can see the original source on the spot”. This removes much ambiguity and removes any traces of doubt, as one need not take the authors words as gold, but rather can see the original text and how it applies. This level of transparency is distinct and is quickly being recognized and cherished by each and every reader. The Laws of Yichud heralds in a new wave of Torah literature, one that is palatable to all categories of people. No longer is the layman catered to, while the accomplished scholar neglected, and vice versa. Rather, each person can utilize this sefer to his advantage. Within a short amount of time, we will certainly see a layman learning side by side with the scholar, each savouring the beautiful words of Torah included within. M

Oneg Shabbos Issue 222

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killed any number of times, just as long as the day hadn’t passed without the feeling of those leather straps wrapped around my paper thin arm and numb-with-cold head.

In the

Blink of an

Eye Part 2

And then one evening in mid-Winter I had just not found the time to don my tefillin. It was a freezing day, the snow on the ground a silent witness to the atrocities being committed on every side and a harsh wind whistling through our very bodies. We had been at work from very early that morning and had barely eaten anything all day. Nevertheless, my internal body clock was sending my brain a signal. “It was getting dark,” my brain said, “was almost shkia and I had still not put on my grandfather’s tefillin yet.” And I had promised my Zeide and more than that; I had promised the Ribono Shel Oilam and here the time was almost up and I was missing my chance! I left the building were the work was taking place and ran with the speed of a madman to my barracks were my tefillin were hidden beneath the floorboards, safe from the eyes of sadistic guards and jealous inmates. Hurriedly, I removed my beloved contraband from their home under the floorboards and taking no chances, I left the barracks and ran to a ditch not far away.

Rabbi Nachman Selzer

ost of my group of friends could remember a time when Hashem had been a real part of their lives. But if you heard Shea speak, you could be forgiven for thinking that this boy came from a home brought up by the biggest

maskilim.

Shea was so bitter it hurt to be around him. He didn’t let a moment go by without an acrid comment designed to ridicule those people who still believed in the one above and his Torah. Shea would glare at them as he inquired how they could still even dream of loyalty to heaven when they were in the worst hell ever to be visited on the face of this earth?! What was wrong with all of us! Didn’t we see what was going on in front of our very eyes? Didn’t we hear the constant noise from the machine guns and see the smoke rising in thin wisps from those little buildings with their innocent looking chimneys? Over time many were convinced by this voice of wrath and they too began forgoing the mitzvos they had been doing up till then. They gave up on their Shabbos observance and gave no thought to the treife food they were eating, concerned only by the elusive search for satiation. It reached a point, where almost all of my original group had been won over by the Navi Sheker in our midst and they too joined him in besieging me with a deluge of complaints whenever I showed any sign of mitzvah observance. Through it all however, I was so very happy that my friends were there alongside me; it made our daily trials so much easier to deal with. And then we were all shipped out to another camp, which made our previous sojourn seem like a park in comparison.

“ALL THIS TIME,” the old man continued, “I had never

missed a day of putting on my tefillin. They were more precious to me than life itself. I took many chances and almost got myself

Night was rapidly approaching and the spotlights of the trigger happy guards would go on at any moment. I ran in a zigzag pattern, desperately hoping to avoid recognition by the animals in their black uniforms. With pounding heart and ashen face, I reached the ditch and threw myself inside its moist confines, where I quickly wrapped the tefillin on my arm and head. I recited the bracha with the best concentration I was capable of at that moment and said shema. Then removing them from my body, I rolled over the edge of the ditch, looking in all directions before standing up and running for my life back to my barracks. As the spotlights were coming on all around me, their brightness illuminating my frail body and striped uniform like a rabbit caught in the headlights; I knew the meaning of fear! Trembling in the frigid cold, feet beyond numb from the icy snow blanketing the rigid ground, I sped back to me “home” and the safe house under the floorboards were I deposited my tefillin with a kiss. Then with no pause for breathing, I turned around and ran back to my work spot, somehow alluding the Satan’s guards stationed high above, ready and waiting to send me away forever. They were not given the chance. I reached my work spot right before roll call and survived by the thinnest of hairs. It was clearly a miraculous moment for me; even in a life made up almost exclusively of these very moments! What was life for us? Nothing but a series of miracles. But my friends couldn’t see our existence for the ness that it was, always cursing, always blaming and pointing a finger at the merciful one who sat in judgment of the nation he found wanting. But then we were sent to Auschwitz and what little bit of life remained was to be taken away from us like so many wisps of cloud, drifting in and out of hand reach. They asked; “Why have you abandoned us?” And I replied, “Hashem’s salvation can come in the blink of an eye.” And then the train wheels had stopped their relentless churning, and we heard the shouts, the cursing, the crying and moans of pain, the endless anguish of a world where such a place could actually exist. We smelled the raw fear and experienced the knowledge of death with every one of our senses. Woe, that such a place could be a part of this world! May it be blotted out along with its silent peasants and bloodstained earth! Oh, the exit from the cattle cars, who can talk of such things? The

12 October 2019

‫פרשת האזינו י"ג תשרי תש"פ‬

sky; a mixture of pale grey and smoke, the smoke of our families, the very lifeblood of our nation! My friends took one look at the place and knew beyond a shadow of a doubt, that their time had come. “Keli lama azavtani?” they wept like their ancestors had cried on the banks of Babylon so long ago. But I replied, “His help can come in the blink of an eye.” And then there he was. The demon. The “doctor” who sent so many Jews to their deaths, clad in his white gloves as if he was a concert performer and we had come to listen to the show. Mengele. How could such a creature breathe the same air as everyone else? And we watched how he sent people to the right and the left, with such precision, such attention to detail. Right. Left. His baton swung back and forth and we knew that we were seeing the Angel of Death in the flesh.

SHEA WAS PART of our group, screaming his apikorsus until

the final moment, until death do us apart. Our group stood in front of that rasha the doctor, looked him in the eyes and saw no emotion there. Left, and left and left again. The monster sent us to our deaths without a seconds thought. Left and left and suddenly right! And who was it being sent to the right, being sent to life, but Shea - the man who railed against G-d, the man who knew that the chosen people had lost the game, this was the man who had been sent to the right! My friends looked at each other and they looked at me and in their eyes was a question which burned from time itself. But there was no time to ask because we were all sent to the left, sent to the diminutive structure which would swallow us up and spit out the smoke. We were led down the path, straight towards its jaws and we knew that our time had come.” The old man telling me his story paused and stared into the past, taking a minute to savour what was clearly the highlight of his life. “The doors were opened before us,” he went on and we looked into the gaping mouth and knew the words of Rosh Hashana; who will live and who will die. And then the metal doors were slammed shut, the bar swung into place and we could hear the technicians performing their final tests, making sure that all was in order. My friends screamed at me, “What of your yiras shamayim, your belief in Hashem, your tefillin the fact that you risked your life for Hashem for so long! What of all that? Say Shma, this is it!” But with tears streaming down my cheeks I slowly moved my head back and forth and replied, “The salvation can come in the blink of an eye. Yeshuas Hashem keheref ayin.” We heard the shaft being opened and the canister of gas being injected inside. We heard the soft pop as it opened and began releasing its poisonous gases at us all and we linked hands, them saying Shma and me still repeating “in the blink of an eye.” Some of the people began singing “Ani Maamin.” And then it happened! The canister was halted in its place and the sound of the doors opening was heard like a message from heaven. Nobody moved. What on earth was happening here? This was unheard of! That the doors should be opened in the midst of a gas chamber operation! Never before! An S.S. man stood there in his uniform, death’s head insignia staring us in the face and said, “A new shipment of Juden has arrived, we need help sorting everything out. You,” he said and he pointed at me, “you come with me.” And like in a dream I walked out of the gas chamber, away from the stares and silent pleas of my friends and out into the world, my heart bleeding from the pain, but knowing that the salvation of Hashem can come in the blink of an eye!”

I WATCHED THE old man’s face, saw the tears in his eyes - felt him reliving that remarkable experience of long ago. I held his hand in both of mine and felt a tremble passing through the connection. It was just me and him in the by-now deserted shul and I watched the yahrtzeit lamps on the wall as they flickered and

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cast their orange light on the darkened interior. And I waited for him to go on, for there was more, I was sure of it. Finally he stirred and collected himself and then he began speaking once again and I listened to every word he said fascinated by the man and what he represented. “I walked out of the gas chamber,” said my friend, “and it was like seeing the world for the very first time. It was a brand new existence. There I was with the chance to live once again. I was escorted, surrounded by soldiers in the direction of the sorting area where I would be put to work separating the mountains of clothing which the camp processed every single day. My heart sang as we walked through barbed wire fences, past so many barracks in the direction of my brand new destiny. Hashem had wanted me to live! Yeshuas Hashem keheref ayin, his salvation comes in the blink of an eye, and what a salvation! As we approached the area, I attempted to put a serious expression on my face not wanting to give the Nazis an excuse to hurt me. Suddenly out of the corner of my eye, I noticed a familiar person standing not far away with his back to me. I turned my head to get a better look and as I was squinting at him trying to see his profile, he turned a little more and I could clearly see who he was; it was Shea. In that second our eyes met and locked. We looked at each other, he in shock, me in the knowledge that he’d just been provided with a private lesson from G-d. His mouth dropped. It simply fell down and there it stayed. He couldn’t believe his eyes. Without taking a moment to think, to react in a rational way, Shea dropped what he was holding and began running in my direction. His burst of speed took the German soldiers by surprise. As one they raised their rifles in his direction, took aim and shot him to pieces! It was as if he had been left alive only to see and appreciate the absolute power of the one above. I know,” the old man continued, “that Shea understood, yes, when they shot him down, Shea understood everything. G-d’s salvation comes in the blink of an eye,” he said once more and our conversation came to an end.

IT TOOK ANOTHER three years before I heard the rest of the story. He was reluctant to speak about the reparations, the fact that the Jewish people were willing to take blood money from the Nazi beasts. But he had been part of a committee whose job it was to go over records and archives, to try and decipher the financial history of an entire hidden generation. It was painstaking work, but he combed through thousands of papers, tracing financial records by using the German’s very own methodical and detailed accounts. They went by towns, studying the names of the families, their children, their lineage, their businesses and investments. By using all those things they were able to get a fairly accurate look at the amounts the Jewish people were owed by everyone involved. And then they arrived at one certain village and everything seemed familiar. It was his village and the people there had been his friends. He saw the Nazis records and the history of the entire journey that he and his friends had been on. And he saw black on white how they had been sent to Auschwitz to die, every name was there, and how they had entered the gas chamber together as one group on Simchas Torah of that year. The day of his deliverance from certain death. And he promised himself that he would say kadish for them all as long as he lived on every Simchas Torah. And he did. “Now you understand,” he said to me after he had finished telling me the whole story. I understood. Watching him on Simchas Torah would so much deeper after that. What a Jew! They don’t make them like that anymore. M As heard from “Chaim,” who heard the story from the old man himself, on Simchas Torah

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

Oneg Shabbos Issue 222

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

Rabbi Meir Orlian Halachah Writer, BHI

ADDITIONAL LOAN Mr. Mandel had lent Mr. Lewin $5,000, documented with a proper loan document. A year later, he approached Mr. Lewin with the document and demanded payment. “I repaid you $5,000 three months ago,” Mr. Lewin said. “Don’t you remember?” “That money was for a former loan,” replied Mr. Mandel. “The loan connected with this document remains outstanding.” “What are you talking about?” asked Mr. Lewin. “I borrowed only once, and repaid you.” “No, I lent you twice,” insisted Mr. Mandel. “That’s why I am still holding this document.” “I refuse to pay,” said Mr. Lewin adamantly. Mr. Mandel sued Mr. Lewin before Rabbi Dayan’s beis din. “Mr. Lewin owes me $5,000,” Mr. Mandel claimed, presenting his loan document “I repaid Mr. Mandel,” responded Mr. Lewin. “Do you have a record of the payment?” asked Rabbi Dayan. “A copy of the check, proof of transfer, or receipt from Mr. Mandel?” “No, I don’t,” replied Mr. Lewin. “I paid Mr. Mandel cash and didn’t bother to get a receipt. I trusted him, and didn’t expect him to turn around like this. Mr. Mandel himself admits that I paid him $5,000 – ask him.” “Did Mr. Lewin repay you $5,000?” asked Rabbi Dayan. “He did pay me $5,000 three months ago,” acknowledged Mr. Mandel, “but I had lent him twice. That payment was for the other loan, which was undocumented; the loan associated with this document was not repaid.” “What do you say about that?” Rabbi Dayan asked Mr. Lewin. “I deny the existence of another loan,” answered Mr. Lewin. “I borrowed only once, with this loan document, and repaid $5,000, as Mr. Mandel himself acknowledges.” “The claims are clear,” said Rabbi Dayan. “Let us convene before issuing the ruling.” The two litigants exited the room. A short time later, they were called back in for the ruling. Is Mr. Mandel believed that the payment was for another, undocumented loan?

“Since there is no proof of the $5,000 payment,” ruled Rabbi Dayan, “Mr. Mandel is believed that there was another, undocumented, loan.” “Why is that?” asked Mr. Lewin. “The Gemara (Kesubos 85a; Shavuos 42a) addresses our case,” answered Rabbi Dayan. “A lender holding a loan document acknowledged that he received payment, but claimed that the payment was on behalf of another, undocumented, loan. The Gemara concludes that if there is evidence of the payment, the lender is not believed, and his loan document is countered. However, if there is no evidence of payment other than the lender’s own admission, he is believed that there was another loan, based on migo.” (C.M. 58:1) “Remind me, what is migo?” asked Mr. Lewin. “I remember hearing that term.” “Migo is the Aramaic equivalent of ‘mitoch,’ and means ‘due to the fact,’ or ‘since,’” explained Rabbi Dayan. “When a person can make a winning claim, but instead claims something else that is questionable, he retains much of the rights of the winning claim. Simply stated, if he is dishonest and fabricating a lie, he could have simply stated the other, winning claim, and won the case. Since the lender did not do so, it lends credence that his current claim is true, although questionable in its own right. This lends credence that his current claim is true, although questionable in its own right. In this context, Mr. Mandel’s claim that there was another loan is questionable, in its own right. However, since he could deny outright having received the $5,000 and would then be able to collect on the basis of his loan document, he is also believed when he says that he received the money but there is an additional outstanding debt. Had there been evidence of payment, though, Mr. Mandel could not claim that he didn’t receive the money; migo would then not apply, and his claim that there was another loan would not be believed.” VERDICT: The lender is believed and his document remains intact if there was no evidence of payment other than his admission, on account of migo; if there is evidence of payment he is not believed, and the document is countered. 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

‫פרשת האזינו י"ג תשרי תש"פ‬

12 October 2019

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman

Ramat Shlomo

’‫אחת שאלתי מאת ה‬ ‫ לחזות‬...‫אתה אבקש‬ ‫בנועם ה’ ולבקר‬ )‫ד‬-‫בהיכלו וגו’ (תהלים כז‬

ovid Hamelech in Tehillim makes a famous request: “‫ חיי ימי‬... ‫בהיכלו ולבקר‬ ‫ ”כל ‘ה בבית שבתי‬-

“I shall sit in the House of Hashem all my days and visit His sanctuary.” The seforim explain that “visit His sanctuary” refers to sitting in the Sukkah, the private and intimate chamber of Hakadosh Boruch Hu, where a person is fully embraced in the “Heavenly shade” (‫)דהימנותא צלא‬. The Ariza’’l compares the halacha that a sukkah must have 2 walls plus a little bit, to an embracing arm. From the shoulder to the elbow is one wall, the elbow to the wrist is a second wall, and the hand is the extra little bit. When a Jew sits in the sukkah, it is as if he is literally being “hugged” by the Yad Hashem! How much must a Jew appreciate this privileged and intimate relationship - being allowed to visit the King in His sanctuary? If you think about it, that’s the reason why if one is “‫( ”מצטער‬lit. in pain), he is not required to be in the sukkah. Why? Because if a Jew feels pain or discomfort when entering into Hashem’s private chamber, he doesn’t deserve to be there altogether! Imagine being allowed into a room where $100 bills are given out to everyone in the room every minute. You come inside but right away, you feel hot and stuffy. If being uncomfortable is enough to drive you away from this great opportunity, then you are a fool - and takeh - you don’t belong there!

AHAVAS YISROEL

FOOD FOR THOUGHT TO SPARK N CONVERSATIO The Belzer Rebbe’s gabbai had

passed away and the family was sitting shivah. One night an older man walked into the house and took a seat. Although he behaved unobtrusively, he attracted the other visitors’ attention. Unlike everyone else there who was dressed in chassidic-style clothing, the man was cleanshaven and wore a knitted yarmulke. Eventually he found a seat in front of the mourners and explained that he had met their father in a concentration camp. He had come to pay his respects, he said, “because your father saved my life.” The man went on to describe the crippling starvation he had suffered in the camp and his desperate attempts to find anything at all that he could eat to keep himself alive. As a last resort he decided to comb through the camp’s garbage, hoping to find the rare morsel that hadn’t been consumed by man or animal. He dragged himself to the dump, exhausted himself in a fruitless search, and crept back to his barracks empty-handed. Nevertheless, the next day he tried again. Once again, there was nothing — not a peel, not a bone, not a crust. Clearly the idea was useless; but the next day, he was driven to try again. He so desperately wanted to live. This time, the stench, the exhaustion and his weakness overcame him. He began to sink into depression. Perhaps there was no reason to cling to life “It was then that I saw your father the man explained. “Seeing the starvation on my face and the depression emanating from every pore, your father wrapped his arms around me in the first hug — the first human contact — I had had in years. “He told me that as tough as things were, it wouldn’t always be that way. The Nazis would lose, and we would have food, and life would again be normal. ‘Don’t give up hope, my friend,’ he said. He hugged me for a long time, and I felt myself reviving. No, your father never gave me food, but what he did give me — hope and love — was the gift that saved my life.” M

The Sukkah is a place where we receive much more than $100 bills. We soak in infinite amounts of spirituality and holiness from the Ribono Shel Olam. Let us visit our King for the next seven days and really get to know Him! M 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 222

CO U

84 X

DAYS

Distinctive Insight

Stories from the Daf

THE HONOUR GUARD OF THE MIKDASH

“QUALITY OF LIFE”

‫בשלשה מקומות הכהנים שומרים בבית המקדש‬

In his Commentary to the Mishnah, The Rambam explains that the arrangement of guarding in the Mikdash was not to protect against thieves or infiltrators. Rather, it was a form of honour guard. He cites the Sifrei Zuta which states that there is no comparison between a palace which is guarded and one which is not. In Igros Moshe (O. C. 1:38). Rav Moshe Feinstein zt’’l cites our Mishnah and notes that the Rosh says that the honour guard was a demonstration to all that the Mikdash is not just a place which is secure, but we guard it to demonstrate that it is a place which is always on our mind and is being monitored constantly. Rav Moshe uses this as an indication that it is not proper to take a Sefer Torah after it is read and to place it in a holder (a stand with two slots) where it stands by itself until after the haftorah is read. Although the sefer may be secure and in no danger of being damaged, the sefer’s remaining in a manner which appears to be unattended is a lack of honour for its holiness. The Mefaresh adds that if the reason we guarded the Mikdash was due to security concerns, it would not have been necessary for the Gemara to cite verses to teach us that we are required to protect the Mikdash. In fact, he says that if it were due to a concern for theft, we would not have guarded the Mikdash at all. The Mikdash was a place of prominence, and we do not conduct ourselves in a meagre manner in a place of importance and distinction (‫)עשירות במקום עניות אין‬. If something would get stolen, we would just replace it rather than worry about petty theft. Furthermore, if the protection was to guard against theft, we would need a guard in only one strategic location, and not in three places. This all proves that the guard system was for honour and not for security. The Acharonim question the premise of the Mefaresh that there is no need to guard against theft in the Mikdash. It would be appropriate to arrange guards for security concerns, because although we might not suspect theft, we should guard that no one take holy vessels out of the courtyard. Also, even wealthy and important people guard their property against theft, so it would not be petty to arrange for theft protection.

Rambam (Hilchos Beis HaBechira 8:2), as well as many Rishonim, writes that these guards stood at their posts the entire night. The Mifaresh, however, says that the guards stood at its post all day and all night, just as we find by those who guard cities. The Minchas Chinuch (Mitzvah 388: #1) questions from where did Rambam learn that this task was only at night? The Likutei Halachos suggests that Rambam learned that the young kohanim (pirchei kehunah) guarded, but we also find that they participated in the service during the day. It must be that the guard duty was only at night. M

‫כ"ה‬ ‫תמידנ“ב‬/‫קנים‬ ‫בכורות‬

E TH

Daf Yomi WEEKLY

DOWN TO NT

Siyum Hashas

‫“כל זמן שמזקינין דעתן מטרפת עליהן‬

In our world, the phrase “quality of life” has assumed a weighty connotation. When people begin talking about “quality” as opposed to simply life it-self, the next stop in the argument is that if one’s life is unpleasant, perhaps it would be better ended sooner rather than later! In that worldview, if one is not enjoying his physical existence like a younger or healthier man would, he—or even his family or doctor—should have the right to end his life. This attitude—the opposite of the Torah approach—is an ancient issue, which came up often enough in the past before modern medical technology made this question so pervasive.

A certain Jew once came to Rav Naftali of Ropshitz zy’’a with a similar request. “My father is very old. He sent me to ask you to daven that he leave the world.” Rav Naftali was astounded at this bizarre petition. “But why?”

“My father is very old and he has no strength. He can’t eat or drink what he likes, and he has a hard time sleeping. This pains him very much so he would like to die, since he has nothing to live for.”

Rav Naftali gave a somewhat sharp reply. “Now I understand the Mishnah at the end of Kinnim. There we find that when the ignorant grow old they become befuddled. Conversely, when the wise become aged they add to their understanding and they become more settled. Those who become talmidei chachamim spend their entire lives fighting materialism. They toil to be able to eat no more than they must and sleep a minimal amount. When they grow older and need not eat or drink much and have a difficult time sleeping, they are delighted since they are freed of the shackles of material existence and they can serve Hashem as they have always wished. “But the ignorant do the opposite. Their entire lives were spent running after the pleasures of this world. When they are unable to indulge themselves, they lose their wits and want to die, chalilah!”1 M

'‫ ע' ג‬,‫ תשס"ג‬,‫ תזריע‬,‫ דברות קודש‬1 Brought to you by

12 October 2019

‫פרשת האזינו י"ג תשרי תש"פ‬

Sages through Ages

Dr Benji Schreiber

THE

The Baal HaTanya Liozna, Poland 1745 – Kursk, Russian empire 1812 ‫כ”ד בטבת‬ Biography Rav Shneur Zalman of Liady was the first Lubavitcher Rebbe. He was a talmid of the Maggid of Mezeritch and author of two very important works, The Tanya – hence he is usually known as the Baal HaTanya – and the Shulchan Aruch HaRav. He displayed extraordinary talent while still a child. By the time he was 8 years old he wrote a commentary on the Chumash based on the works of Rashi, the Ramban and Ibn Ezra. Until the age of 12 he learnt gemara with Rav Yissachar Ber of Lubavitch. At his Bar Mitzvah he gave a drasha on Kiddush hachodesh and the townspeople gave him semicha. At age fifteen he married Sterna Segal, the daughter of Yehuda Leib Segal, a wealthy resident of Vitebsk, and he was then able to devote himself entirely to study. During these years, Rav Shneur Zalman was introduced to mathematics, geometry and astronomy by two learned brothers, refugees from Bohemia, who had settled in Liozna. One of them was also a scholar of Kabbalah. Thus, besides mastering rabbinic literature, he also acquired a fair knowledge of the sciences, philosophy, and Kabbalah. He became adept in Isaac Luria’s system of Kabbalah. In 1764 he became a talmid of Rav Dov Ber of Mezeritch. In 1767, at the age of 22, he was appointed Maggid of Liozna, a position he held until 1801. Children He had three sons – Rav Dov Ber, who followed him as Rebbe; Rav Chaim Avraham and Moshe Schniori. According to some scholars Moshe Schniori became Leon Yulievitz. He converted to Christianity and died in a St. Petersburg asylum. Chabad believe this was a

forced false conversion. His two daughters were Leah and Rachel. In the Maggid’s Circle Chassidus was started by the Baal Shem Tov and continued with his talmid, Rav Dov Ber, the Maggid of Mezeritch. The Maggid had a group of talmidim who were the giants of chassidus. This group was called the Chevraia Kadisha “Holy Brotherhood”. It comprised his son Rabbi Avraham HaMalach, Rav Nachum of Czernobyl, Rav Elimelech of Lizhensk (the Noam Elimelech), Reb 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.

Tzimtzum, the Sefiros, simcha and bitachon, among many other mystical concepts. Music Ten niggunim (without words) remain which he composed. They are sung by Lubavitch Chassidim around the world. The most famous, the Alter Rebbe’s niggun or ‘four bavos’ is reserved by chassidim to be sung at weddings.

Shulchan Aruch HaRav

Arrest

The Shulchan Aruch HaRav is a concise version of the Shulchan Aruch with the piskei halacha of Rav Shneur Zalman. It is followed by all Chabad chassidim and broadly respected as an important halachic work. Although he wrote it on all four parts of Shulchan Aruch, a fire in Liadi destroyed the manuscript and only a third which had been copied remains.

There was a famous incident where he tried to visit the Vilna Gaon and convince him not to oppose Chassidus but the Vilna Gaon avoided meeting him. In 1797 he was charged with treason by sending money to support Jews in Palestine, then under the Ottoman Empire. In 1798 he was arrested and held in the Petropavlovski fortress, St. Petersburg for 53 days. Ultimately he was released by order of Paul I of Russia on 19th Kislev, celebrated annually by Chabad Chasidim with a seudah and commitments to learn Gemoro - Chalukas Ha’Shas. M

The Tanya The Tanya is a fundamental work of chassidus which is learnt by all Lubavitch chassidim. It discusses Oneness of HaShem,

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