223. Oneg Beraishis

Issue

223

‫בס"ד‬

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

‫מוצאי שבת‬

‫פרשת בראשית‬

‫כ"ז תשרי תש"פ‬ 26 Oct 2019

‫קבלת שבת‬

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The Tikun for Kayin’s Neshamah Is to Be Content with One’s Lot The passuk states: ‫"וישם ה’ לקין אות לבלתי הכות‬ "‫— אותו כל מוצאו‬Hashem placed a sign or letter on Kayin to protect him. The Tikunei Zohar interprets this as an indication that Hashem etched the letter “vav” from Hashem’s four letter Name on his forehead.

We will refer to the following Mishnah (Avos 4, 1): ‫ איזהו‬...‫ איזהו חכם הלומד מכל אדם‬,‫“בן זומא אומר‬ ‫ איזהו‬...‫ איזהו עשיר השמח בחלקו‬...‫גיבור הכובש את יצרו‬ .”‫מכובד המכבד את הבריות‬

Ben Zoma says: Who is wise? He who learns from every person . . . Who is strong? He who subdues his yetzer ... Who is rich? He who is content with his lot . . . Who is honoured? He who honours others.

According to the Arizal (Sha’ar Ma’amarei Razal, Avos, ibid.), when reciting these four statements, one should have in mind that each one corresponds to one of the letters of the holy name: “Who is wise ...” corresponds to the letter “yud” . . . “Who is strong?” corresponds to the letter “hei” . . . “Who is rich?” corresponds to the letter “vav” ... “Who is honoured? Corresponds to the second letter “hei.”

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

N OW R E AC H

Hence, a person who sincerely believes that Hakodosh Boruch Hu provides every living creature with its daily needs via the letter “vav” is content with his lot. Perhaps this is alluded to as follows: ‫“איזהו‬ ”‫— עשיר השמח בחלקו‬the word ‫ ״בחלקו״‬can be broken down to read ’‫ ; בחלק ו‬thus, the Mishnah states that a rich person is a person who is content with what Hashem provides him via the lifeline represented by the letter “vav.”

Now, this enlightens us as to why Hashem etched the letter “vav” in Kayin’s forehead. Kayin was cursed: "‫“נע ונד תהיה בארץ‬. According to the Avodas Yisrael, this indicated that he was possessed by an evil spirit that did not allow him solace; he could not be content.

Consequently, due to his innate jealousy, he was sceptical and envious of others’ success. Perforce, he wandered from place to place, always in search of new horizons.

Therefore, Hashem etched the letter “vav” from His name on Kayin corresponding to the statement: ‫“איזהו עשיר השמח‬ "‫בחלקו‬. In the merit of the letter “vav” on his forehead, he would be afforded the opportunity to overcome his inclination toward jealousy and lack of inner peace and harmony by being content with his lot. M

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OPLE 24,000 PUENTRIES I N 24 C O

Accordingly, the third statement: Harav HaGoan — ‫איזהו עשיר‬ R’ Pinchas Friedman "‫"השמח בחלקו‬ corresponds to the letter “vav” from the name Havaya.

We can explain the connection between the letter “vav” and being content with one’s lot based on what the Divrei Yechezkel (Vayechi) writes in the name of the Zohar hakadosh (Bamidbar 121a). He explains that the letter “vav” represents the lifeline roviding every living creature with its appropriate needs.

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A True Helpmate

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arashat Bereshit talks about the beginning of the world and of mankind, and also of the institution of marriage. We are told that after Hashem created Adam, He created a woman Rabbi Eli Mansour The Edmond J Safra Synagogue alongside him, to be an “ezer kenegdo” (2:18), which literally means, “a helper opposite him.” Many commentators have noted that this term appears to be an inherent contradiction. The word “kenegdo” implies an opposing force which is applied against a person.

How can somebody who works against a person be considered his or her “helper”?

The Netziv offered an explanation of this phrase at a Sheva Berachot celebration held after his granddaughter’s marriage to Rav Chaim Soloveitchik.

He noted that all people, every one of us, faces a grave dilemma of sorts. No person is perfect, yet people are naturally blind to their faults. We all have flaws in our character and conduct that we need to correct, but we are, by nature, prejudiced in our own favour, and thus we do not often notice these flaws. As such, we are trapped. We need to improve, but we are seldom capable of seeing where we need to improve.

Marriage, the Netziv explained, is intended, in part, to resolve this dilemma. Spouses help one another by being “kenegdo,” through the ability to view one another objectively. In a healthy marriage, the husband and wife are each the devoted “Ezer” of the other, sincerely interesting in helping and assisting one other. And they can do this by being “kenegdo,” by living “opposite” one another and seeing where the other needs to improve. It goes without saying that this must be done carefully, respectfully, and in moderation. Constant or even frequent criticism is not going to help at all. However, the Netziv said, fortunate is the person whose spouse is “kenegdo,” able and willing to correct his or her mistakes. We do not get married so that our spouse will always agree with us and always tell us how wonderful we are. As important as it is in marriage to be yielding and to give compliments, the true “helpmate” is one who occasionally, and in an appropriate manner, points out mistakes and flaws that need to be corrected, so that both husband and wife can learn from one another and grow together throughout their lives. M

Oneg Shabbos Issue 223

The Brachos are Waiting… ...but we have to daven for them and appreciate them.

The pesukim in the second chapter of Sefer Bereshis say, “These are the products of the heavens and the earth when they were created on the day of Hashem G-d’s making of earth and heavens.

Now any tree of the field was not yet on the earth and any herb of the field had not yet sprouted, for Hashem G-d had not sent rain upon Rabbi Yissocher Frand the earth and there was Rosh Yeshiva, Ner Yisrael Baltimore no man to work the soil.”

[Bereshis 2:4-5] A very important Rashi on this pasuk teaches us two chiddushim: On the words “for Hashem G-d had not sent rain”, Rashi comments: “And what is the reason that He had not sent rain?

Because ‘there was no man to work the soil’ and there was none who could recognize the goodness of rain.” Up until this point, there was no vegetation. There was no vegetation because there was no rain and there was no rain because there was no human being to appreciate the rain!

The Maharal in the Gur Aryeh elaborates: Why not bring rain anyway (even though there was no one to appreciate it)? The answer is because it is forbidden to do a kindness for a person who does not recognise it as a favour. Therefore, as long as there was no man, no rain fell. It is not worth giving a gift or favour to someone who does not even have the ability to appreciate what you are doing for him.

Most of us would have assumed the opposite from the Maharal.

Our natural instinct would be to say, “No, give the favour anyway, even if it will not be appreciated. Be a nice guy and do the tova [favour], even though it is not appreciated! The Maharal infers a principle of proper behaviour from this Rashi: Do not do a favour for a person who cannot appreciate it.

Rashi then presents another idea: “When Adam came and realized that they (i.e. – the rains) are a necessity for the world, he prayed for them and they came down, and the trees and types of vegetation sprouted.” Rav Shimshon Pincus, zt”l, in his wonderful sefer, She’arim B’Tefilla, makes the following comment: All this vegetation was right there – the shrubs, the trees, the grass, the plants, the flowers, the beautiful earth – but it was necessary for someone to pray for it. Once Adam prayed for it, then that tremendous favour (of rainfall) comes automatically.

The lesson is that sometimes the Master of the World is ready to shower a bounty on us, but unless we pray for it, we will not receive it. That was the situation over here. The Ribono shel Olam intended that there should be a creation with plants and trees and shrubs and grass and flowers, but He was not prepared to “release them” until someone was there to (a) appreciate them and (b) actually daven for them. There are tremendous favours from Heaven that may await us, but we need to ask for them, we need to daven that Hashem’s favours be “released” to us. M

26 Oct 2019

‫כ"ז תשרי תש"פ‬

‫פרשת בראשית‬

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The Snake

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Rabbi Menachem Salasnik Director, Journey to Better Speech

The first example of Lashon Hara/Negative Speech in the Torah is when the primordial snake spoke badly about Hashem.

The verse reports the snake as saying, ‘No you will not die, for Hashem knows that on the day you eat from it your eyes will be opened and you will be like Hashem, knowing good and evil’.

The Midrash fleshes out the snake’s crafty argument – “You have to realise that every craftsman hates the other specialists in their field. Hashem Himself ate from this very tree and with the knowledge that He got from it He then created the world.

He is now jealously guarding this power and will not share it with anyone. If only you were to eat from the fruit yourselves, your eyes will open and you will be like Hashem, creator of worlds”.

One of the most devastating types of Lashon Hara is where one takes the facts and provides a twisted reason behind it, thereby creating a negative spin and resulting in conflict.

Imagine going to a child and saying, “the reason your parents won’t let you have all the candy in the world is because they hate you. They want to have all the fun and they don’t want you to have as much fun as them”. This statement is clearly abusive and the snake’s comments to Chava were no less damaging, ultimately resulting in a breakdown in the relationship between the human race and their Creator and the introduction of death to the world.

The snake was punished correspondingly for its words.

Whereas it was originally created as a talking animal, it lost its power of speech. Furthermore, Hashem arranged that the snake will be forever hated by the members of the human race, ‘I will place enmity between you and the Woman and between your offspring and her offspring. He will pound your head and you will bite his heel’. There is an innate disgust that many people feel towards snakes, the slithering, the hissing, the

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ar starting P

flickering tongue.

Countless people have an inexplicable fear of snakes (even when they are ensconced securely behind thick glass) and even in modern folklore it is well known that is from the House of Slytherin that evil wizards emanate and one with the gift of parseltongue is automatically treated with suspicion!

The Chafetz Chaim explains that one who constantly speaks Lashon Hara suffers a similar fate. When it becomes well known that this person is always gossiping, always speaking negatively, dishing dirt on people, everyone starts to hate them and keep away from them, for they don’t want to end up on the receiving end of their vicious tongue.

Furthermore, the Midrash testifies that one who repeatedly speaks Lashon Hara, even if they have merit which allows them to arise from the grave during the ‘Resurrection of the Dead’, will find that they have returned completely mute! Can you even begin to imagine, continues the Chafetz Chaim, the extent of the torment and embarrassment that this person will suffer as the truth of their behaviour is revealed to all! Whereas everyone else has risen in possession of their full faculties, this person, who had always prided themselves on being the best ‘talker’, now finds that they cannot utter a sound.

As the penultimate verse in Koheles says - ‘At the end of the matter, when all has been heard’, which in the context means ‘In Summary’, however it can be understood homiletically to mean ‘at the end of time, everything will be publicised’, all will know that they used they slippery smooth tongue only to create hatred and conflict between people. This is what awaits the one who abuses their gift of speech, ostracism in this world and the next. Conversely, we will only ever gain from speaking positively about others! M

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Oneg Shabbos Issue 223

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

How Very Good It Is Rabbi Label Lam Torah.org

And Hashem saw all that He had made, and behold it was very good…(Bereishis 1:31)

Imagine a master chef making a pot of chicken soup. First he selects a choice sturdy cast iron pot with a lid that fits perfectly.

Then he fills the pot with pure water from the most pure mountain source. With a fire beginning to cook beneath, the chef adds one quality assured ingredient after another. The best of Himalayan salt, special gourmet ground pepper, a high quality juicy onion, fresh picked dill, green leafy stalks of celery, earthy orange carrots, and some juicy tidbits of fresh garlic.

Finally the crowning ingredient, the chosen chicken which was raised especially for this occasion and slaughtered according to the highest standards of Kashrus. All of this and more is left to simmer for the required time and then voila, at the appointed time the master chef raises the lid of the pot and with a silver spoon sips his culinary masterpiece.

What just happened here? You got a good recipe for chicken soup, right!? That and even more! Each ingredient that was entered into the recipe of the chicken soup was a pre-qualified delicacy selected for its excellence.

However, when all the various pieces are joined together they combine in a way that the whole is now greater than the sum of its parts. The synergy of the ingredients creates a new and better product than any individual part could ever be on its own.

So too when The Al-mighty formulated this world, every element of creation was engineered and placed its designated place for a special purpose. The mineral world, water, the vegetative realm, the animal kingdom, and pure energy were all stirred together in one pot for one purpose. Not until man, the crown of creation, was entered into the equation was the world complete. Then the drama begins!

I remember having heard from Rabbi Avigdor Miller zt’’l something elegant in its simplicity and powerful in its practicality about the world being very good. He relates the notion, which is actually a Torah Commandment to walk in the ways of Hashem. Whatever actions ascribed to Hashem through Torah are important models for us to attempt to emulate. He says that just as Hashem looked into the world and saw the entirety of creation observing that it is very good, so we are invited to look at life through a similar lens and then realise how very good it is! M

oesn’t matter how small or how b It d

Thank Hashem publiclyfor e ig...

After a brief thoughtful pause to absorb the full aroma and bouquet, the master chef nods with approval like Elexehente of old hovering over a fresh brew of black coffee. At this point the ultra- joyous music erupts and the observing audience bursts into a spontaneous and cheerful song of sublime exaltation.

The Gemara tells us that when Hashem saw everything that He created and behold it was very good this was actually in reference to the negative inclination. This dynamic we are made to understand from the perspective of The Al-mighty is really a spice of life, an active ingredient that somehow makes the good very much so. With that hechsher shtemple the Heavenly choir could also confidently join in the celebration.

or us...Join the Movement!• sf

A combination of approaches of the Kli Yakar can be explained via an analogy.

The angelic world was doubtful about this volatile creature called man. He would be too unstable and unpredictable with the possibility of his free willed decisions and indiscretions wreaking havoc upon the world.

d verything and anything He oe

Up until this point in the creation everything was labeled with the ultimate seal of approval as plain, “good”. What is it that suddenly transforms the world into “very good’?

26 Oct 2019

‫כ"ז תשרי תש"פ‬

‫פרשת בראשית‬

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It's all in the number...

Leonard Ormonde

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here in the Torah is Haman’s name mentioned? The answer given by the Gemara, is that his name can be found within the words ‫ המן העץ‬in Parshas Beraishis.

On hearing the baal korah lain those words … ‫ המן הסלע‬I asked myself…wait a moment…why can’t we learn Haman’s name from ‫ המן הסלע‬in Parshas Chukas? Why do we say that it is learnt from Parshas Beraishis?

I thought of two explanations. Firstly, when Haman’s name is mentioned in Parshas Beraishis ‫המן העץ‬, the subject matter was of a restrictive nature, i.e. that Adom Harishon, was told by Hashem that he could eat from all the trees in Gan Edan, except from the Aitz Ha’daas.

Haman himself was never happy being restricted and bound by any rules and so his name fits in well with the subject matter in hand. In fact, with regards to Eisav when he meets Yaakov he said “Yesh Li Rav“ (I have plenty, but not everything) and Yaakov says to Eisav “Yesh Li Kol” (I have everything), Haman and Eisav were not happy about being restricted in any way.

The second explanation why Haman’s name fits well with the words Hamin Hoaitz is as the Maharal says, that one of his sons was the governor in the area of Ararat where the Taiva (Ark) came to rest and Haman wanted to use one of the 50 amah beams found in the Taiva to rule the world together with the Koach Hatumo at the 50th level. Funnily enough, this was the beam he was eventually hung on!!!

Fair enough I reasoned, we now have two good reasons why Haman’s name in Beraishis should be selected as the prime source. However, I was now somewhat ashamed as the baal korah had moved on towards the end of the sedra and I had not followed the laining for the following reason.

Having established Haman’s connection with the word Hamin Hoaitz, I then asked myself, the word/s ‫ המן‬don’t often occur in the Torah, so perhaps there

could be a connection with the subject matter concerning Moshe Rabeinu when he hits the rock.

What made me look at the words following ‫ המן‬both in Beraishis & Chukas, I will never know and what I found made me sit up very quickly. Both the words ‫ העץ‬and ‫ הסלע‬have a gamatria of 165.

You could have blown me down with a feather!! I started thinking again, maybe there is a connection between the two topics, and it dawned on me that word ‫ נפלה‬has a gematria of 165. Haman fell down from his idea of being a world ruler using Ruach Hatumo with his 50 Amah beam and Moshe Rabainu fell down in stature whilst trying to be Mekadaish Shem Shomayim! Both Haman and Moshe had their own “falling” it was mikotzeh el kotzeh with both the ‫ עץ‬and ‫ סלע‬two concepts so diametrically opposed.

Following the davening I approached a Rov and mentioned to him what I had stumbled upon and he liked the gematria of 165. He told me that the Remak asks, how could a person such as Moshe Rabeinu do such an aveirah with the seloh? He answered that the Aitz and the Selo are indeed connected, in that some “pollution” (zuhamo) from the aitz of odom horishon as it were, was rubbed off on to the selo of Moshe Rabbainu which then caused Moishe to sin.

I sent the above thought over to Rav Yehoshua Pfeffer in Israel who is a talmid of Harav Moshe Shapiro and he said that Hamin Ha’etz and Hamin Haselah do have something very much in common.

The number 165 is equal to 11 times 15,

numbers that correspond to the first (Yud and Hei) and last (Vav and Hei) two letters of the Name of Hashem.

Haman’s grasp could only reach the letters Vav and Hei of Hashem’s name, which amounts to 11, this number indicates division and disparity, as the eleven symbols of the Ketores. But Haman was not satisfied, he wanted to reach even higher. Hence the verse describes “Hipil Pur”, he drew lots. The word Hipil has a gematria of 125 representing 11 times 11 (121 – the level of Haman – together with the four constituent letters of Hashem (121+4=125).

The word Pur, however, reaches 286 which is 11 times 26 the entire Name of Hashem. Haman wanted to grasp even the letters Yud and Hei, C”V. Thus “Hakesef”, the money he used to buy the Yiden, also numbers 165, 11 times 15 which can express disparity even in the lofty letters of the Name, C”V. But since this division is essentially impossible, it inevitably became his very downfall - from the same tree of 50 Amos, the Sha’arei Bina whose peak is ever united.

Moshe had the opportunity of bringing water, the ultimate unifier of creation from the dry rock, the ultimate disparity; this would have been a revelation of the fiftieth Sha’ar haBina, unity that envelops even the most impossible division, and which reveals that in fact there is no division at all. Alas, it was not to be.

The moral for this week is: Follow the laining WELL and other Divrei Torah will SPRING forth! M

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Oneg Shabbos Issue 223

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e’re back to Parshas Bereishis where it all started.

Hashem created an awesome universe and a unique world into which He placed man. The purpose of it all was to create a human being who would serve Hashem – not because Hashem needed any servants or services, but so that mankind could merit a reward of eternal kindness by connecting and bonding with the Creator.

As we read through the first two parshiyos it appears that Hashem’s plan failed terribly. Adam and Chava ate from the Tree of Knowledge and were banished from Gan Eden, Kayin killed his brother Hevel and was sent into exile, Enosh invented Avodah Zara and humanity sank to such a despicable level that the only solution was their eradication by a Great Flood. To put it succinctly, the first two thousand years were disastrous, or as Chazal refer to them, “the two thousand years of tohu – emptiness.” How can we explain this phenomenon?

Perhaps we can answer this question with another question. Rashi cites Chazal who darshen the word Bereishis, “for reishis” – for those things which the Torah refers to as “reishis”. Thus they derive that the world was created for Torah which is referred to as “reishis” in Mishlei (8,22) and for Bnai Yisrael who are called “reishes” in Yirmiyahu (2,3). Now, if we go back to Bereishis – the real beginning – Hashem had merely created two people who were not Bnai Yisrael and He did not

give them the Torah. Had they followed instructions they would have stayed in Gan Eden. How do the Torah and Yisrael fit in to this scenario?

Hashem created a world with countless alternatives. How things turn out depends on man. “Everything is in the hands of Heaven except for fear of Heaven” (Berachos 33b). It is man who determines whether he deserves to stay in Gan Eden.

It is man who determines the viability of the human race. In response to man’s deeds, Hashem is always prepared to move from plan A to plan B and from plan B to plan C. And his alphabet never runs out of letters.

A very stark example of this approach is borne out by the episode of the Meraglim.

After Moshe told Bnai Yisrael that they had sinned by refusing to enter Eretz Yisrael, the people said to him, “We are ready and we shall ascend to the place of which Hashem has spoken, for we have sinned.” But Moshe responded, “Do not ascend for Hashem is not in your midst” (Bamidbar 14: 40,42). The reason that Hashem rejected their offer was because He deemed it time to proceed with plan B. And just as Hashem shifts from plan to plan, we must also be willing to switch “plans”. I believe that it is this very message – the need to be willing to shift to plan B – that the Torah leaves us with in its very last words. “Never again has there

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arisen in Israel a prophet like Moshe… by all the strong hand and awesome power that Moshe performed before the eyes of Israel” (Devarim 34,10-12). Rashi explains that this last phrase refers to the shattering of the Holy Luchos. Moshe realized that after the sin of the Golden Calf the only path to reconciliation was plan B – new Luchos.

The Netziv explains that the new Luchos, although they contained all the same Mitzvos, introduced a new methodology of Torah study and thus provided a new mechanism of connecting with Hashem.

As we proceed through our lives day today, month to month, year to year, life takes many curves. Since the playing field is constantly changing we must be ever vigilant. Sometimes we should stay the course; nevertheless there are times when we must move on to plan B. M

26 Oct 2019

‫כ"ז תשרי תש"פ‬

‫פרשת בראשית‬

7

Keeping Human Endeavor Rooted

Rabbi Yitzchok Adlerstein Torah.org

“Then the eyes of both of them were opened and they realized that they were naked. They sewed together a fig leaf and made themselves aprons.”1 R. Abba bar Kahana said, “It does not say ‘apron’ but ‘aprons.’ They made many aprons – a number of men’s garments, and a number of women’s garments.”2 All of us understand that human life took a turn for the worse after the first sin. Without the insight of Chazal, we would not comprehend the vastness of the change.

There are no negotiated social communities among animals. They have no need to organize themselves by working out their differences. Most animals have no need at all, really, for group living. Nature – and their instincts – provides them with all they need to survive and thrive. Man is different. It is almost impossible for him to be selfsufficient, and be able to provide food and shelter for himself. Or so we think. Chazal thought otherwise.

Before the sin, Man was as selfsufficient as animals. He received what he needed from Hashem, though a world that responded to Man’s will. After the sin, he had to work for whatever he needed, and coax it out of a resistant Nature. Moreover – and just as importantly – his conception of “necessity” was transformed when the yetzer hora took up residence within him. Food was no longer a question of something – anything – that would fill his stomach; shelter did not mean just any structure that would keep out wind and rain. Man saw himself as wanting – needing! – much more than that. Along with newly acquired emotional reactions like hatred, jealousy, lust and the hunger for honour that came with the yetzer hora, he also changed the parameters of what he believed to be essential needs. He would now be dependant on a much larger group of people with whom he would have to live than if his basic needs were defined more strictly.

This is what our passage means. No sooner did Adam and Chavah realise

that they needed to cover up, than they conjured up multiple forms of cover. Not one apron for each, but various styles – several for men, and several for women.

Man became unwilling to sustain himself with just enough to get by. He developed complex needs. Procuring them became so complicated, that he had no choice but to associate with and rely upon many other people to provide him with his assumed needs. He would also have to wage internal battles with himself to live peaceably with others – something that would have come naturally before the sin.

The Rambam3 views a major part of human endeavour with utter contempt.

He speaks of people who travel great distances at great personal discomfort in order to eke out some profit. They keep at it, even after amassing enough money to live comfortably. Having established themselves firmly, they push on with their worldly pursuits, expending huge sums of their hard-earned profits on building magnificent residences, knowing full well that they may never have an opportunity to enjoy their monuments to themselves.

Rather, disasters occur, tragedies strike, or they may die and abandon their projects to the enjoyment of others.

Is there anything more foolish and futile than these pursuits? Despite the fact that the Rambam recognizes that a Divine purpose may be fulfilled through them – e.g. so that some righteous person passing by many years in the future might take refuge there for a few moments – Rambam calls this kind of activity “madness.” Yet, he concedes, without such madness the world would remain desolate. Meaningless pursuit drives human creativity, as well as the market.

If, then, Hashem has His plan for everything, and Man’s futile pursuits also serve a higher purpose, what difference is there between “madness” and spiritual accomplishment? A midrash4 questions the coincidence of Yishmael’s progeny being exactly as prolific as that of Yaakov. Our forefather had twelve sons who became leaders of large groups;

so did Yishmael. “These are the sons of Yishmael…twelve nesi’im for their nations.”5 No problem, responds the midrash. Look again. Yishmael’s offspring are called nesi’im, in the way the word is used elsewhere – “Clouds - nesi’im and wind without rain.”6 Yaakov’s are called matos.

Perhaps our discussion thus far shines some light on this enigmatic midrash.

It is indeed true that human activity per se makes itself useful to the purposes of both Man and G-d. But not all endeavor is equivalent. Clouds are an essential part of our weather system. They carry the moisture that feeds our crops and our thirst. Looking at an individual cloud, however, you can never predict how useful its payload will be. Will it drop its cargo over a well-tended field, or over a swollen lake, miles from habitation?

Eventually, its water will find its way into something useful, perhaps after many years and cycles of evaporation and rainfall. But the close-range effect of the cloud is unknown. They may become useful only a great distance away, and after a great span of time. Such is the nature of Yishmael’s empire. It will produce things valuable to some people – but not in an immediate or predictable manner.

Yaakov’s sons, on the other hand, are matos, wooden staffs. The staff comes from a tree, which is certainly valuable for the fruit that grows on it. Unlike the cloud, the tree is firmly rooted, and not going anywhere. Whatever blessing is associated with that tree will be appreciated in a definite place and time. It will not have to wait for convoluted vicissitudes of life to carry it off elsewhere, and trickle down to distant characters.

It is better, claims the midrash, to be the lonely tree of Yaakov, than the vast ocean of storm clouds of Yishmael. Now we know why. M

1 Bereishis 3:7 2 Bereishis Rabbah 19:6

3 Introduction to Perush HaMishnah 4 Yalkut Chabakuk #564

5 Bereishis 25:16 6 Mishlei 25:14

8

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

Oneg Shabbos Issue 223

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

Rabbi Meir Orlian Halachah Writer, BHI

TWO-TIER ADVERTISING PRICE Sam and Dan were publishing a Hebrew-English monthly calendar to distribute free to families in their community. To cover the publishing costs, Sam sold advertising space in the calendar to local businesses.

“We need to charge $600 per ad to cover the expenses,” Dan calculated.

Sam began making phone calls to various businesses in the neighborhood, asking for $600. Many of the small, local businesses considered the price high, and were willing to advertise only when Sam lowered the price to $400; the larger businesses accepted the price without question.

“At this rate, we are going to fall short of our goal,” said Dan. “What if I try quoting the larger businesses a higher price?” wondered Sam. His next called was to the branch manager of a bank in his neighborhood. “We are selling ad space in our local calendar,” he said.

“How much is a box?” asked the branch manager. “$800 for a box,” he said. “We plan on distributing 5,000 copies of the calendar, and the advertising covers our publishing expenses.”

“OK,” agreed the manager. “Put us down.”

“I think we should implement a two-tier pricing system,” Sam suggested to Dan. “I’ll charge the smaller business $400, and the larger businesses, $800.”

“Aren’t you cheating the larger businesses?” asked Dan. “You’re asking them to pay twice the price of the smaller businesses!”

“I don’t see what the problem is,” said Sam, “Why can’t I charge what I want?! I’ll check with Rabbi Dayan, though.”

Can Sam implement a two-tier pricing system, based on the size of the business?

“There are two issues to consider, ona’ah (overcharging) and geneivas daas (misleading),” said Rabbi Dayan. “Bottom line, it depends on whether the higher price of $800 is still reasonable and whether you post a standard advertising price.”

“Could you please elaborate?” asked Sam.

“Charging a price significantly deviant from the norm is a violation of ona’ah,” explained Rabbi Dayan. “However, most items nowadays, including advertising space, don’t have a set market price, but rather there is a price range. Anything within the fair range based on market conditions, even if higher than average, is not considered ona’ah; beyond the fair range is considered ona’ah (Aruch Hashulchan, C.M. 227:7; Hilchos Mishpat, Ona’ah, Intro. ch. 3).

“Nonetheless, if you post a standard price, it would be misleading (geneivas da’as) to quote a higher price on the phone to one unaware. If there is no standard price, you are allowed to charge any price within reasonable range for such advertising, even though you offer it for less to other advertisers. You are not required to disclose that you charged others a lower price, unless specifically asked, in which case you may not lie (C.M. 228:6).

“I should add,” added Rabbi Dayan, “that the advertising may be worth more to a large business, since it potentially attracts more customers. Furthermore, many items have a high ‘list price,’ which is charged in practice only to official customers, whereas the items are usually sold retail at a discounted price.”

“Does it make a difference whether the potential advertiser is Jewish or not?” asked Sam. “The halachic requirement to refund ona’ah is only to Jews, but there is a dispute whether one may overcharge non-Jews initially,” repliead Rabbi Dayan. “Moreover, geneivas da’as (misleading) even of a non-Jew is prohibited. Therefore, if there is a standard price, many maintain that it is prohibited to misleadingly present a high price to a non-Jewish advertiser, who relies on you, as if it were the standard price (C.M. 227:26; Sma 231:1; Shulchan Aruch Harav, Ona’ah #11; Pischei Choshen, Onaah 10:[2]). M

Ruling: If you post standard advertising prices, it is prohibited to state a misleading higher price on the phone; if there is no standard advertising price, it is permissible to charge any price that is reasonable, even if you charge one client more than another.

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

‫כ"ז תשרי תש"פ‬

‫פרשת בראשית‬

9

WHY DOES SHAMMAI NOT ADD A PRECAUTION? ‫ומיהו עשה סייג לדבריך דמאי שנא מכל התורה כולה דעבדינן סייג‬

The Gemara brought three explanations for the opinion of Shammai who holds that when a woman is roa’h dam we only consider items she has been handling to be temei’im from that moment and onwards, but not previously. One reason is that the woman’s status was that she was tehorah until now, and that status is only changed from the moment we have a reason to declare her to be temeiah, and not before that. The second reason is that if the blood had come earlier, the woman could have felt something. Her not having felt anything leads us to say that the blood only came now, and not earlier. The third explanation was that if the blood had flowed from the womb earlier, it would have been seen then, and it would not have tarried to exit. A Beraisa is cited to support this final explanation.

Rava offers yet another reason for Shammai’s view that we do not declare a woman temeiah any earlier than from when she actually saw blood. If we were to rule the holy items which she handled in the previous day to be temei’im, her husband would come to believe that the halacha considers that blood had appeared earlier in the outer chamber. The husband will always suspect that this may occur again, and he will abstain from being intimate with his wife in the future, and this will result in a decrease in the mitzvah of ‫פרו ורבו‬. A Beraisa is brought that shows that this explanation for Shammai is correct.

The Gemara asks how to understand the Beraisos which present differing explanations of Shammai. The Gemara answers that the first explanation is correct, that if the blood had appeared that it would have come out earlier. Yet, Hillel argued that it is still appropriate to establish a rabbinic guard and declare the woman temeiah as a precaution. Shammai then responded that it is impossible to do so here and add to the law of the Torah, because ruling the items handled by the woman to be temei’im will interfere with ‫ורבו פרו‬.

Stories from the Daf ”...‫“אי בעית אימא היינו טעמא דשמאי‬

Today’s daf continues to discuss the complex opinions of Shamai and Hillel regarding one who saw impurity.

The Beis Yisrael explained, “For those who think that there is little need to learn the complex and, presently, theoretical laws found in Maseches Niddah, we find a powerful response in the words of the Maharsha.

He asked rhetorically, ‘Why does Maseches Niddah conclude with the famous dictum, that all who learn halachah every day are guaranteed a place in the next world? It seems as though, since people were careful to act as though even a drop of impurity definitely renders one impure, one no longer needs to know the many distinctions discussed in this tractate.

One who works hard, despite this, to know the halachos brought here demonstrates his belief in Moshiach and the rebuilding of the Beis HaMikdash, and truly waits for him every single day.”

The Rebbe of Mattersdorf, zt”l, brings this Maharsha and adds, “When we had a Beis HaMikdash, it is clear that the halachos brought in Maseches Niddah were very important to know well. As we find in Avos, ‘Rabbi Elazar the son of Chasmah said, ‘Niddah and Kinnin are the corpus of halachah.’

Besides the centrality of these halachos in determining how many sacrifices must be brought, one had to be very careful not to err in the calculation of various times. One slight slip in the calculation could place a person in the category of doubtful kareis. What could be a more important focus of study than that! M

The very first question of the Gemara on 2a was “What is the reason for Shammai?” Tosafos HaRosh explained that the Gemara’s question was why does Shammai not establish an added Rabbinic precaution, and the answer was that we do not do this when the woman has a status of being tehorah.

Tosafos HaRosh cites R’ Moshe from Ivra who asks why does Hillel again ask Shammai about setting a precaution, when this issue was already settled on 2a, and Shammai explained that the status of the woman of being tehorah is adequate?

He answers that Shammai’s response is addressed to Hillel.

Although the Rabbis often establish precautions, as Hillel notes, Shammai notes that here it would be counter-productive to do so, as it would diminish the mitzvah of ‫פרו ורבו‬. M

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DAYS DAYS

‫בכורותג'נ“ב‬ ‫נדה‬

Distinctive Insight

E TH

Daf Yomi WEEKLY

WN NTT OW D DO OO NNTT

Siyum Hashas

CO U

26 Oct 2019

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Oneg Shabbos Issue 223

10

MIDDOS ‫דרגה יתירה‬ Rabbi Zalman Guttman Ramat Shlomo

‫ויאמר אלקים תדשא הארץ‬ ‫דשא עשב מזריע זרע עץ פרי‬ )‫יא‬-‫עשה פרי למינו (א‬

There is a medrash pliah that says that the words "‫ "תדשא הארץ דשא‬- “Let the earth sprout vegetation,” is connected to the posuk, "‫ "ועניתם את נפשתיכם‬- “You shall afflict yourselves,” the commandment to fast on Yom Kippur. What could possibly be the connection between these two posukim? Explains R’ Avraham Shmuel Binyamin Sofer zt’’l (Ksav Sofer), the posuk that tells the earth to sprout is the command for everything in the world to grow and be uplifted. The highest level that man can reach is on Yom Kippur when he becomes an angel, totally disconnected to the physical world. This message can be taken one step further. If we examine the different forms of creations we will see that each one can be raised up to a higher level. A ‫( דומם‬inanimate object) such as earth, can be moved up to the level of a ‫צומח‬, with a simple seed in the ground.

The ‫ צומח‬can be raised to the level of ‫( חי‬living creature) by being eaten by an animal and giving it sustenance. A ‫ חי‬can be raised up by being slaughtered and eaten by ‫( אדם‬man). Each one has the ability to go one step higher, all except for man. Man has an unlimited potential to raise himself up to greatness. The Medrash Rabba tells us that when Hashem finished all His creations, He saw that it was “‫ טוב מאד‬- “very good.” This refers to the creation of man. The word “‫ ”מאד‬and the word “‫ ”אדם‬are comprised of the same letters, to teach us that it is only Man who has the ability to become very, very great.

This is the free choice of man. We can choose to be like Hashem - ”'‫ “אדמה לה‬- and go far beyond the physical aspects of being a man. As we begin a new year, may we all surpass our own goals and aspirations and become the greatest that we can.

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

AT LEAST I VOTED FOR YOU

As a member of a decision-making committee or board that has an impact on someone’s life, you are privy to the opinions voiced by the other members. If someone wants to know who stood for him and who stood against him, may you tell him?

THE DILEMMA

You’re one of a three- man team interviewing candidates for a position as a Rebbi in the yeshivah where you teach. Your neighbour’s son applies for the job, but one of the other interviewers feels he doesn’t have the right personality for it.

After a brief discussion, the principal decides not to hire him. When the candidate’s father hears the news he tells his son, “I don’t believe it! I’m going to find out what happened.” If he asks you, may you tell him?

THE HALACHAH

You are not allowed to divulge the identities of people who expressed a negative opinion. This is true even if the decision was in favour of the person in question. The same is true of a beis din: judges may not divulge who ruled against a litigant.

Sefer Chofetz Chaim, Hilchos Rechilus 2:11

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.

26 Oct 2019

‫כ"ז תשרי תש"פ‬

‫פרשת בראשית‬

11

Sages through Ages THE

Dr Benji Schreiber

Chassam Sofer Frankfurt, Germany 1762 – Pressburg (Bratislava), Slovakia 1839 ‫כ”ה בתשרי‬ The Chassam Sofer (Chassam stands for ‫)חידושי תורת משה‬, Rav Moshe Sofer, was born in Frankfurt. His mother was called Reizel. His father, Shmuel, was a sofer hence the family name.

Youth By the age of seven he was writing his own chiddushim. At age 9 he joined the yeshiva of Rav Nosson Adler in Frankfurt, who also became a kind of step-father to him.

When Rav Moshe was ten years old he delivered a drasha in Rav Nosson Adler’s beis medrash in the presence of Frankfurt’s most notable talmidei chachamim, when he refuted one of the insights of his grandfather, the Maharshach. Rav Moshe’s father became upset and publicly slapped his son in the face. Rabbi Nosson called Rabbi Shmuel aside and said: “I command that Moshe leaves your home. I will care of him and teach him myself.” Rav Nosson Adler was brilliant and controversial.

He also learnt from Rav Pinchos Horowitz, author of ‫הפלאה‬, and he learnt maths, astronomy and history from Rav Tivli in Meinz. He also studied philosophy and anatomy.

Leadership In 1782 he went to Prostějov, Moravia (Czech Republic) where he married Soroh Malkoh and was Rosh Yeshiva. In

1794 he became Rov of Strážnice also in Moravia and then in 1798 he was Rov of Mattersdorf in Hungary (now Austria) and established a large Yeshiva there.

He helped organise a rescue campaign following a large fire.

In 1807 he became the Rov of Pressburg (today Bratislava, the capital of Slovakia), the most prominent Jewish community in Hungary. He was head of a Yeshiva which attracted 500 bachurim from different countries. He was the Rov, Rosh Yeshiva and a Mohel, until he died, 33 years later.

In 1812 his wife died and he then married Sarel (Soroh), the widowed daughter of Rabbi Akiva Eiger, who bore him seven daughters (Hindel, Gittel, Yentel, Simcha, Reichel, Reizel and Esther) and three sons: Rabbi Avrohom Shmuel Binyomin, the Ksav Sofer; Rabbi Shimon Sofer, the Rav of Cracow; and Rabbi Yosef Yuzpa Sofer. In 1832 she died and he married again.

Influence His Talmidim set up Yeshivos across Hungary. His opinion in Halacha was sought from many countries, and he was considered the final word in halacha.

Opinions He had a deep love for Eretz Yisrael.

He encouraged his talmidim to live there and collected funds for those who live there.

They established Petach Tikva and were early anti-Zionists.

He lived at the time of the Emancipation. He opposed this change and coined the phrase ‫חדש אסור מן התורה‬ (originally said with reference to the Omer)

to oppose change. He blocked the opening of a frum school in Pressburg which planned to also teach secular studies. He fought hard to oppose reform Judaism and expressed the desire to define them as non-Jews.

He accepted the view that most of the Zohar was not written by Rav Shimon Bar Yochai but later.

In learning gemoro, he stressed the importance of learning the pshat in the sugya to reach the halachic conclusion and not to immerse in pilpul, preferring learning with rishonim over acharonim. He advised his sons to learn Chumash with the Ramban.

Writings He published very little in his lifetime but his posthumously published works include 1225 teshuvos (responsa), chidushim on the Gemoro, drashos, commentary on the Ramban’s commentary on Chumash, Toras Moshe, a commentary on Chumash, the 5 megillos and a tzava’ah, a moral will.

Legacy He had huge influence through his children and talmidim, which include Erloi chassidim under Rav Yochanan Sofer, a direct descendent (1923-2016).

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