225. Oneg Shabbos Lech Lecha by Oneg Shabbos

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

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225

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HCOMING E OF THEI R DAUGHTE R

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‫י"א חשון תש"פ‬ 9 Nov 2019

MARRIAG

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JLM

MAN

LON

JLM

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GLSCW

GHD

MAN

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BMTH

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MAN

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5.59

5.35

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5.22

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4.08

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4.06

YOUR ESSENCE: DO WHAT YOU ARE HERE TO DO

ashem said to Avram… “Go for yourself… to the land that I will show you… and you shall be a blessing” (12:1-2).

This is Hashem’s first recorded communication with Avraham. Avraham had already turned his back on Ur, his home city. He and his family migrated to Charan (11:31), a town located on the route between Ur, the Land of Canaan, and Egypt. Rashi comments that Hashem’s command to Avraham was for Avraham’s own benefit. Based on his interpretation of the text (to 12:2), Hashem implied to Avraham that unless he moved again, he would neither have children nor would his teachings have an impact on society. The Sforno interprets the words “Go for yourself” to mean “go and do what you are here to do”. Go to the specific part of Canaan which I will reveal to you in due course, and where I will provide further guidance. The Kli Yakar presents Lech-Lecha in a more mystical framework, based on Midrash Bereishit Rabba 14:8. This source brings a tradition that when Hashem formed Adam out of soil from the ground (2:7) it was from the earth of Mount Moriah itself. That soil was spiritually linked to Beis El, to the north of Yerushalayim (B.R. 69:7, see also Rashi to Bereishis 28:17). “Go for yourself” means to the specific part of Canaan that is connected with your intrinsic being. “Go for yourself” actually means “go to yourself”. Go to the very soil where your essence as a human being originated. Indeed, it was near the spiritually-connected Beis El that Avraham was to build a place of worship and connect with Hashem by calling on Him by name (12:8).

did more than recognize Jacob Solomon Hashem; he encouraged others to live in harmony with Him (18:19, see also Rashi to 12:5). He thus raised service to Hashem and the Creation from the work of individuals to the work of communities, and towards connecting the Creation back to the Creator. For it was through the seeds planted by Avraham that the key to living in harmony with the Creator and the Creation would eventually be revealed through the Torah and through nevua (prophecy). Thus Lech-Lecha means to go to yourself, to the soil where your essence comes from. To what in due course will be the part of Eretz Yisrael where the Divine Presence is strongest. Through Avraham, it is designed to be the place where that essence of creation will flourish, and spiritually and socially raise the whole of mankind with it. As Yeshaya Hanavi emphasised: “Those who seek Hashem: Look to… the hollow of the pit from where you were dug; look to Avraham your forefather” (Yeshaya 51:1-2). M

For Avraham’s connection with the creation of Man lay in his own uniqueness. In contrast to his idolatrous ancestors (Yehoshua. 24:2), Avraham initiated the Creation towards a new, higher level. He

‫יעקב בן יצחק‬ Jack Levene &

‫יהודית בת חיים‬ Judy Levene

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Oneg Shabbos Issue 225

o f d l e i h S e h T Avrohom ,‫ ואגדלה שמך‬,‫ ואברכך‬,‫‘’ואעשך לגוי גדול‬ )’‫ ב‬,‫והיה ברכה’’ ( י’’ב‬

“AND I WILL MAKE YOU INTO A GREAT NATION, AND I WILL BLESS YOU, AND I WILL MAKE YOUR NAME GREAT; AND BECOME A BLESSING” Hashem assures Avrohom Ovinu that if he carries out this test of ‘’‫ ’’לך לך‬of leaving behind his country, his birthplace and his family home and he goes where Hashem sends him, then he will reap the rewards and blessings listed in the above Possuk. There are four assurances given in this posuk the fourth being “‫”והיה ברכה‬. Reb Shimshon Refoel Hirsch ‫ זצ’’ל‬asks why isn’t this phrased ‘’ ‫ ’’והיית ברכה‬or ‘’ ‫ ’’ותהיה ברכה‬which would mean “And you should be a blessing” ? He explains that Hashem can bless people or nations that they should receive physical greatness, whether this manifests itself in health, wealth or power. However, He would not bless a person with spiritual/ruchniyus greatness. All that He would do is give a person or nation the potential to achieve spiritual greatness, but whether they actually achieve it or not is up to their own free will. Therefore, the fourth point in this posuk is in fact not a brocho but rather an instruction to Avrohom Ovinu informing him what his mission is. The primary focus of other nations of the world, is always on what’s in their best interest and what is required to achieve it. Their dream is ‫ – להיות ברוכים‬to be blessed with power, wealth, land. However, this is not Klal Yisroel’s mission. Our mission is to be a blessing, so that everything that we do is Mekadesh Shem Shomayim – it sanctifies Hashem’s name! Reb Shimshon Refoel elaborates that the secret in achieving this lofty goal lies in the opening instruction in this week’s Parsha. When society’s values and morals change, then the natural tendency is to follow the masses, jump on the bandwagon and commit to the new movement. This was epitomised with the building of Migdal Bovel and the generation of the Mabul (Flood) in which society collectively lost their sense of morals and decency. However, Hashem demands and expects his chosen nation Klal Yisroel to stay true to the Commandments, beliefs and morals of the Torah irrelevant of whether they are popular or in fashion. Sometimes in order to do this we might be required to stand alone. This was the case with Avrohom. Hashem understood that in order for him to become the

Avrohom Ovinu which he had Dayan Yehoshua Posen the potential to Director of Beis Din Operations, Federation become, it was necessary for him to ‘’‫’’לך לך‬“Go for himself”; to act in the interest of his own spiritual wellbeing by putting distance between himself and the idolatrous environment of his home town! Avrohom Ovinu as we are told by the Netziv in his famous introduction to Sefer Breishis, cared for all those around him and treated everyone with kindness, dignity and respect, whether he ideologically agreed with them or not. This was to such an extent that he even pleaded for the nation of Sodom to be saved from annihilation, even though their abuse of innocent victims and vicious behaviour went against everything he stood and lived for. Yet, this did not mean that he allowed their corrupt society or values to cause him to deviate in any way from the true Torah Values. Rashi on this Possuk quotes a Gemorah in Yumoh which tells us that from these words we see that even though in the first brocho of the Shmoneh Esrei we mention Avrohom, Yitzchok and Yackov, we still conclude the brochoh “Boruch Atoh Hashem Mogen Avrohom” as opposed to ““Boruch Atoh Hashem Mogen Ovos” which would refer to all three of the Ovos. According to Reb Shimshon Refoel’s explanation we can suggest that we are highlighting the Mogen- the shield of Avrohom, referring to his ability to protect himself from the negative morals surrounding him, even though this meant being on his own, and potentially opening himself for attack. Nonetheless his incredible strength of character resulted in Hashem’s wish for him to “become a blessing” being realised to the extent that he was respected worldwide, and through his actions Hashem was blessed. We live in times where society’s moral compass has no grounding and is open to populist pressure. May we draw on our illustrious Ovos, and the Shield of Avrohom in particular, and stay steadfast to the Torah, its Mitzvois and its Hashkofois which are as true now as they have always been, and through our actions Hashem will be blessed. M

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9 Nov 2019

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Each Step

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Counts Rabbi Mordechai Rhine MA-EdL

Southeast Hebrew Congregation- Knesset Yehoshua, Silver Spring MD

he Parsha begins by describing the first steps taken by Avraham to forge the destiny of the Jewish People. Hashem tells Avraham, “Go… to the land that I will show you.”

The Medrash asks: Why didn’t Hashem reveal the destination to Avraham? The Medrash answers: So that he would receive reward for every step that he takes. The simple understanding is that it would be very difficult for Avraham to travel to an unknown destination. Picture the scene. Avraham starts traveling with his family, and suddenly someone asks, “Are we there yet?” Avraham has no way to answer the question. He can’t say, “We will be there in an hour” or “We will be there in twenty-four hours.” For all he knows, Hashem could be taking him on a forty- year journey through the desert. By Hashem not revealing the destination, Avraham would get that much more reward for doing the Mitzvah, because it would be a difficult mitzvah. This is the simple explanation. But I believe that there is a deeper dimension to the Medrash as well. Every morning, when we recite the Blessings on the Torah, We describe the Mitzvah of Torah study: “To toil in the words of Torah.” Indeed, Torah is a unique form of scholarship. In academia one is judged by the results of his research. In contrast, if one spends time researching or exploring an insight which later is disproven, he still is rewarded for Torah study. As long as the purpose was to legitimately understand Torah, it is a Mitzvah. In fact, the Gemara relates that a certain scholar, R’ Shimon HaAmsoni spent much time on a thesis regarding the word “es”. He contended that the function of this short word was to expand the scope of whatever mitzvah was being discussed in the verse. Eventually he arrived at a word “es” which he could not explain in this way. He was forced to say that this short word was there for grammatical purposes and not as he previously contended, as a critical part of the verse. Nevertheless, the Gemara teaches, that he will be rewarded for those lectures. The reason is that his effort to understand Torah was legitimate. Sometimes in life we become so goal oriented that we forget to enjoy the steps that take us to the goal. As the Jewish People

take the first steps into destiny, Hashem reveals a new concept about reward. The key question isn’t whether you succeeded. The key question is whether you tried. “Why didn’t Hashem reveal the destination?” Because He was introducing a new concept about reward. Reward is based on whether we take the steps towards the goal. Success in reaching the goal isn’t necessarily in our hands. The question is, “Did you take the steps to try?” I received a phone call not long ago from a woman whose family is in crisis. Boruch Hashem it isn’t a financial crisis. Boruch Hashem it isn’t a medical crisis. But it is a tremendous crisis- a family feud, a machlokes. One side has prohibited its children from talking to the children of the other side. Simply said, the family isn’t doing well. I listened carefully to her description, and I suggested a three step strategy by which to address the issues. She must offer an apology to a certain person; another part of the family must be invited to the Chanukah party. She listened to my suggestions, and asked, “Do you think it will work?” I told her that I don’t know if it will work. We are dealing with people, and people have free choice. But I think it could work. And if it could work then we have an obligation to try. We are not judged by our success, but rather by the steps that we take in an effort to reach the goal. The Parsha has introduced a new approach: “To give reward for each step that is taken.” Later in the Parsha we find that Avraham has successfully acquired this skill. He is able to take steps even when the goal isn’t in sight. The possuk describes how Hashem takes Avraham outside and stands him under the night-time sky. Hashem says to Avraham, “Count the stars- Can you count them- So shall be your children.” The posuk seems a bit choppy, but Rav Meir Shapiro zt’’l explains. Put yourself in Avraham’s shoes. Hashem just took you outside and told you to count the stars. What do you do? You start counting, 1…2…3! Hashem looks at you and asks, “Do you really think you can count the stars?” You respond, “I don’t know. But if Hashem told me to count the stars then I most certainly am going to try.” Hashem heard Avraham’s beautiful response and blessed him, “So may your children be!” They too will have the ability to start mitzvos even if they have no idea how they are going to complete them. M

Oneg Shabbos Issue 225

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Bris Milah

Why the Mitzvah of Milah?

ashem gave signs to the Kosher animals, birds and fish to distinguish them from their non-Kosher counterparts (see Parshas Shemini). In the same way, says the Nachalas Binyamin, he placed a mark of distinction on Avraham Avinu and his descendants, the Kosher nation that chose to go in his ways. The Tanchumah, however, explains that Hashem did not give the Mitzvah of Milah to Adam HaRishon, because for Adam to have to have to perfect himself (the essence of the Mitzvah) would have required Hashem to create him imperfect. And that is logically impossible, as since Hashem is perfect, it follows that His creations had to be perfect too. So why did He not then give this Mitzvah to Adam to pass on to His children? Perhaps He foresaw that in the generation of the Mabul, it would fall into disuse and would need to be reinstated afterwards. He therefore preferred to wait until after the Flood and to then command it to Avraham Avinu. Alternatively, prior to Avraham, even the Tzadikim of the calibre of Adam, Chanoch, No’ach and Shem did not live up to the principles that the Bris Milah embodies, or at least they failed ro pass them on to their children. The first person to both implement them and pass them on to his children was Avraham Avinu - as the Pasuk indicates in Vayeira (18:19). If Hashem wanted Yisrael to have the Bris Milah, why did He not create them already circumcised? This is the very question that Turnus Rufus (a Roman dignitary) asked Rabbi Akiva, who replied that most people don’t eat raw kernels - Hashem created them raw for man to perfect. And just as He left man to perfect his material needs, so too, did He leave him room to perfect himself spiritually - a concept that is hinted in the Mitzvah of Bris Milah (Korban Eliyahu).

WHENEVER YOU DEAL WITH A YID YOU NEED TO LOOK AT HIM NOT AS ONE LITTLE INDIVIDUAL – BUT AS “AH TOIZINTER” A THOUSAND PEOPLE! Rav Gamliel explains, “My father survived the war as a lone yossom/orphan. He had no one else in the world. After the holocaust if you saw him you wouldn’t think much of him. He was just one lost child. What could possibly become of him? But HaShem blessed him and when he passed away he had 1000 offspring! Therefore, whenever we deal with a child, as lost and

Rabbi Eliezer Chrysler

The Nachalas Binyamin offers another answer. Had Hashem created all Jews (exclusively) circumcised (besides clashing with the principle that the world takes its normal course and does not run on miracles), it would have encouraged belief in two gods - one who created Jews, the other, gentiles. Another possible answer is based on the sensitivities of converts. Imagine their embarrassment when they discovered that, whereas they were circumcised by man, those who were born Jews were circumcised by Hashem Himself. Why Eliyahu? The Minhag to arrange a chair for Eliyahu (Kisei shel Eliyahu) at a Bris is based on the following Pirkei de’R. Eliezer: Achav and Izevel wanted to kill Eliyahu who went into hiding. Hashem encountered him in a cave and asked him what he was doing. Eliyahu replied that he was zealous on Hashem’s behalf, because the people had forsaken the Bris Milah. Hashem responded ‘By your life, because you were zealous about the Milah, whenever Yisrael perform a Bris, you will be present to testify that they have performed it’ (Mateh Moshe). It seems that not only is Eliyahu present at every Bris, but that he heals the baby from the wound. The story is told of a father who delayed the Bris of his son in order to name him after his father, who lay dying in the next room. Upon arriving at the venue of the Bris, Rav Shlomoh Kluger zt’’l asked why they were waiting. Despite the father’s reasoning, he ordered him to perform the Bris without further delay. He later explained that, since Eliyahu had come down to heal the baby, he would surely heal the grandfather at the same time. And indeed, against all odds, he recovered. M - Adapted from the ‘Yalkut Yitzchak’

broken as he may seem, we need to consider that we are now dealing with ONE THOUSAND FUTURE YIDDEN that can come out from him.” Be careful with your decisions because you are dealing now with a very large crowd of Yidden that can be pulled into Yiddishkeit with warmth, love and acceptance or pushed away from Yiddishkeit by rejection! What a beautiful concept. This is how GEDOLIM look at our kids!

- HaRav Gamliel Rabinovitch Shlyt”a

9 Nov 2019

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Kissing the Tarmac Again Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital and Rav Ahavat Yisrael, Edgware

A Canadian Sociologist, Marshall McLuhan, is apparently credited with first using the phrase ‘global village’. He was referring to electronic independence. I tend to think of the world as a ‘global village’ because of our ability to communicate with and travel to other parts of the world so easily. Only a few years ago a trip to Eretz Yisrael required considerable planning, was time consuming and expensive. Nowadays it is possible to visit Yerushalayim for a chassunah or Shabbos and the trip may even be faster and cheaper than a journey from London to Manchester. Whilst this can be advantageous as travelling is no longer so challenging, we may have lost something of the excitement and anticipation. When I first travelled to Eretz Yisrael I saw people kneeling on the tarmac at the airport to kiss the holy ground, a sight rarely seen these days and not just because of airport stands. Parashas Lech Lecha begins with Hashem instructing a seventy-fiveyear-old Avram to leave his father’s house and go to the land He would show him, which we later discover is Eretz Yisrael. Later in the parasha the Torah describes the bris bein Habesarim which took place in Eretz Yisrael. If you follow the order of the pesukim it seems as though Avram travelled to Eretz Yisrael for the first time when he was seventy-five and then had the bris bein Habesarim. If you consider all the pesukim carefully and Rashi’s comments both in Lech Lecha and Bo when discussing the exile from the land, it would seem that Avram was only seventy at the time of the Bris bein Habesarim. How could Avram have left for Eretz Yisrael at age seventy-five if the bris bein habesarim occurred there when he was only seventy? The Seder Olam, which is referred to by several Rishonim, says that the events surrounding Avram’s entry into Eretz Yisrael and his experiences there are not written in chronological order. Apparently Avram traveled to Eretz Yisrael twice: once when he was seventy for the bris bein habesarim and then returning at the age of seventy-five. The Ramban explains that it was this departure after the bris bein habesarim that enabled the count of 430 years of golus to begin as he was “be’eretz lo lahem”

THANK YOU HASHEM FOR MIRACULOUSLY SAVING MY GRANDDAUGHTER... This incredible story makes it very obvious that Hashem is involved in our everyday minute details! My granddaughter was driving the family minivan, as she was crossing an intersection, some guy ran a red and came barrelling into her at what seemed to be about 40 mph... her vehicle was impacted on the passenger side sliding door...the minivan flew up and landed on top of the guy that drove into her and caught in balance by another car waiting to take a left turn! She was rescued from her car without a scratch!!! Hashem was cradling her in His arms!!! Thank you for the amazing TYH group which enables us all to publicize Hashem’s daily miracles ! Our goal and mission is to give a platform for ordinary people to share their amazing miracle story, Keep on Thanking Hashem and you will see amazing miracles happen.

If this proposition is correct, then there must be a reason why Avram left Eretz Yisrael for five years. The Sefer Chareidim provides a wonderful explanation: Avram left because Hashem told him to, in order to deepen Avram’s desire for Eretz Yisrael. [Interestingly the Rosh faults Avram for leaving Eretz Yisrael]. During the five years he was outside the land Avram developed feelings he never would have had if he hadn’t seen and “tasted” the kedusha of the land. This also explains the nature of the test of ‘lech lecha’. Avram wasn’t told where he was going. If he was told that he was going to Eretz Yisrael, a country with which he was familiar and where he sensed the kedusha of the land, there would have been no challenge. Yet even with the possibility of being sent absolutely anywhere, with the possibility of not returning to the kedusha of Eretz Yisrael, Avram still followed the instruction to ‘lech lecha’. His arrival in Eretz Yisrael was a bonus. According to the Sefer Chareidim the Torah is teaching us that every descendant of Avraham must love Eretz Yisrael and go there with intense desire, as our forefather did. Something to consider when we are next able to arrive on the holy soil. M

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Oneg Shabbos Issue 225

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Lech Lecha: Energising the Tired & Exhausted Rabbi Reuven Chaim Klein Author of Lashon HaKodesh: History, Holiness, & Hebrew (Mosaica Press)

n one of Yeshaya Hanavi’s prophecies (that happens to be read as the Haftarah for Parshat Lech Lecha), he describes Hashem as, “The Giver of strength to the tired (yaef), and to those without energy, an abundance of might” (Isa. 40:29). The first part of this verse is paraphrased in a blessing recited every morning, “baruch… ha-noten la-yaef koach”. It is also commonly appended to the end of different works of Torah literature as the author’s way of expressing that his ability to endure weariness while authoring his work is from Above. However, there are another two words in the Torah which mean “tired”: ayef and yagea. In fact, the Modern Hebrew word for “tired” is not yaef, but ayef (which actually appears in the Torah a few more times than yaef does). So what, if anything, is the difference between the words yaef and ayef and how do they differ from yagea? Some explain that yaef and ayef are actually synonymous and are indicative of a linguistic phenomenon known as metathesis (that is, the transposition of sounds or letters in a word). Thus, ayef and yaef are really the same word, but the first two letters switch positions (i.e. ayef is spelled AYIN-YUD-FEH and yaef is spelled YUD-AYIN-FEH). Indeed, R. Yishaya of Trani (1180–1250), an important Italian Talmudist known as the Rid, compares the case of ayef/ yaef to another well-known case of metathetical synonyms: kesev/keves which both mean “lamb” in the Torah.

R. Shimon Schwab (1908–1995), on the other hand, takes a different approach. When discussing the morning blessing that refers to Hashem giving strength to the tired, R. Schwab focuses on the word choice of using yaef for that blessing instead of ayef. On the surface, the phraseology of the blessing simply mimics Isaiah’s above-mentioned vision, however R. Schwab understands that there is more to this. He explains that while ayef and yaef both mean “tired,” they denote two different degrees of tiredness: ayef denotes somebody who is tired but still retains some energy, while yaef is somebody who is so tired that he has exhausted all his energy. For this reason, when praising Hashem as the Giver of energy to the tired, we use the word yaef for maximum effect. In other words, not only does Hashem strengthen those who are tired, He also energizes those who are completely exhausted. R. Shlomo Aharon Wertheimer (1866–1935) explains that the word ayef denotes extreme fatigue to the point of fainting. Because of this, a borrowed meaning of the word ayef is “thirsty” (e.g., see Job 22:7 and Ps. 63:2)—as Radak notes in Sefer ha-Shorashim— because dehydration is generally what causes tired people to faint. R. Yosef of Saragossa (d. 1420), a student of R. Nissim of Gerona (1320– 1380), explains the different between ayef/yaef and yagea. He understands that both mean “tired” in the same way, but connote tiredness resulting from different causes. Ayef refers to one who is tired after having repeatedly performed certain movements. In this case, it is the persistence of action which makes one tired. The word yagea, in contrast, refers specifically to tiredness resulting from the speed

of one’s actions. In other words, one described as ayef is tired and worn out from continuous activity, while one who is yagea has depleted his energies by performing his deeds too fast and overexerting oneself. Malbim also understands that ayef and yagea refer to tiredness resulting from different causes. The word ayef refers to the regular state of tiredness which one with natural low-energy levels experiences, while the word yagea refers to tiredness which is the result of (over)exerting oneself. In fact, the very word yagea (which only appears in the Bible three times in Deut. 25:18, II Sam. 17:2, and Ecc. 1:8) is related to the root of the verb yaga (“he toiled”). So if you are wary of weariness and want to avoid fatigue, remember that all energy comes from Hashem. As one popular figure was wont to say, “Say your prayers, eat your Wheaties, take your vitamins, and you will never go wrong”. M

9 Nov 2019

‫י"א חשון תש"פ‬

‫פרשת לך לך‬

THE RED KEFFIYEH

By Rabbi Dov Brezak

friend of mine shared this story with me a few years ago. We publicized it in our Peh Tahor newsletter Parshas Acharei- Kedoshim 5777.

Years ago, before my friend, let’s call him Yaakov, became religious, he used to drive a gasoline truck, for a living. He would drive around the country (Israel) in a huge gasoline truck that carried 35 tons of gasoline. His job was to visit the various gasoline stations and fill up their tanks with gas. In the front compartment of the truck he had a small refrigerator between the driver’s seat and the passenger seat. This enabled him to keep his food fresh since he could be in the truck for many hours. As part of Yaakov’s job he would also service Arab gasoline stations even if they were located in dangerous places. One of these places was in a village called Beit Omar and is located near Chevron. This particular village is known to be a haven for the many Arab terrorists that live there. Yaakov would deliver gasoline there often and over time he became friendly with the Arab owner of the gas station. One day the owner asked Yaakov if he would like to take a tour of their village. Yaakov replied that he was Jewish and it would be dangerous for him. The owner said that he would bring him a Keffiyeh (traditional Arab headgear) to wear on his head. In addition he instructed Yaakov to be quiet the entire time and not talk. This way everyone will think that Yaakov is an Arab (Yaakov does have a dark complexion and can be mistaken for an Arab.) He then asked Yaakov which Keffiyeh he preferred, a red one or a white and black one. (Yaakov explained to me that unlike the white ones, the red ones are favoured by more hostile elements). Yaakov, in jest, told the owner to bring him a red one. Consequently, the owner gave Yaakov a tour of the village while Yaakov was wearing the red Keffiyeh. Baruch Hashem the trip was uneventful and Yaakov thanked the owner of the station as he returned to his truck. He took the Keffiyeh with him and placed it on top of the refrigerator in the truck. About two weeks passed by and time came for Yaakov once again to make a delivery to the Beit Omar gasoline station. Yaakov explained to me that in order to approach the village one must drive up a very steep hill. It was about 11 A.M. as Yaakov slowly made his way up the steep hill. Because the hill was so steep and the truck so big Yaakov could not see ahead. As the truck came to the top of the hill and levelled off Yaakov saw a car waiting with an Arab terrorist inside. The terrorist was pointing a rifle straight at Yaakov and was about to shoot. There was a security guard in the truck along with Yaakov but he did not have enough time to grab his gun which was on the floor.

Yaakov (who had at this point already become a Shomer Torah Umitzvos) realised that he life was about to come to an end, Heaven forbid. Suddenly Yaakov remembered the red Kaffiyeh that was on the refrigerator. He quickly grabbed it, held it out the window, and waved it at the Arab. The Arab took a look, and thinking that the driver of the gas truck was his brother, (especially due to the red Kaffiyeh) lowered his rifle and drove away. Because the Arab owner decided to give Yaakov a tour of Beit Omar and because Yaakov decided to make a joke, and choose a red Keffiyeh instead of a white one, his life was saved. Or more accurately, because Hashem wanted Yaakov’s life to be saved He arranged it in advance. He placed the thought in the owner’s head that he give Yaakov a tour and He placed the urge in Yaakov’s heart to make a joke and choose the red Keffiyeh. And what about the fact that he kept the Keffiyeh instead of throwing it out and that he placed atop the refrigerator of his truck so that he could grab it with the second or two that was critical for is life to be saved. How wondrous are the ways of Hashem! M

Reprinted from Rabbi Dov Brezak’s Parshas Yisro 5779 email of Shehakol Niheye Bidvaro.

IT’S WHILE T TO AN IMPORT PERLY O ACT PR N ROSH E BETWE A AND N HASHA PPUR, YOM KI PS AS A H R E P IT’S NT TO A T R O P IM OPERLY ACT PR EN YOM BETWE H ND ROS A R U P KIP NA HASHA

Oneg Shabbos Issue 225

Rabbi Meir Orlian Rabbi Meir OrlianHalachah Writer, BHI

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

Halachah Writer, BHI

HOLIDAY CHARGE Mrs. Alter ran a service coordinating home visits for elderly and disabled people, paid for by Medicare. The service processed the billing and payments, withholding a percentage of the wages for its administrative work. One of their clients was a counselor, Mrs. Stern, a traditional Jew. Before Sukkos, Mrs. Alter wished her a happy holiday. “You, as well,” replied Mrs. Stern. “A religious neighbor invited us to their sukkah the first night, Sunday. They also invited us for lunch on Monday, but I will be working. I scheduled one of my appointments then.” “You know, holidays are like Shabbos,” Mrs. Alter said. “We don’t work on holidays. The office will be closed.” “I don’t need the office,” replied Mrs. Stern. “I’ll make my visit and file the papers afterward. Until when is the office closed?” “It’s closed entirely on Monday and Tuesday, this week and next, and operating on a limited basis for urgent work from Wednesday to Friday,” answered Mrs. Alter. “Would you consider switching your appointment from Monday to Wednesday? Then you could celebrate the holiday instead of working!”

“First, Chazal permitted sechar Shabbos when included in a broader payment (b’havlaah) for weekdays, such as a monthly salary,” replied Rabbi Dayan. “Thus, if the worker has a steady job and receives a monthly salary, sechar Shabbos does not apply. However, if the worker files a separate bill for each visit, it is questionable whether it can be considered b’havlaah, even though the salary is paid for the entire month (Mishnah Berurah 306:19-20; Shemiras Shabbos K’hilchasa 28:64-65). In addition, visits to elderly or disabled people can be considered a mitzvah, like medical needs, which many poskim allow taking payment for (O.C. 585:5). Thus, it seems permissible for the service to process the billing for the nonobservant worker, in conjunction with certain leniencies in lifnei iver (beyond the scope of this article).” “What about our percentage?” asked Mr. Alter “According to most authorities, one may not benefit from prohibited sechar Shabbos,” replied Rabbi Dayan. “However, if one mistakenly took, it is permitted post facto, since the prohibition of sechar Shabbos is Rabbinic (O.C. 245:6; Bi’ur Halacha 318:1).

“Unfortunately, Mrs. Stern plans to work on Yom Tov,” Mrs. Alter said to her husband afterward. “I tried to dissuade her, but she didn’t pick up on it.”

“There are possible leniencies here of b’havlaah and mitzvah, as we mentioned earlier. Moreover, the service receives its percentage for the paperwork and administrative responsibilities, which it performs during the week, so that technically it seems permissible to keep your percentage. Nonetheless, since there is some concern of lifnei iver, it would be meritorious to distribute to tzedakah the percentage from Mrs. Stern’s work on Yom Tov (see Aruch Hashulchan 245:18).

“I wish that Mrs. Stern would observe Yom Tov, but it’s her decision,” Mr. Alter said. “We can’t run her life or stop her from working. I wonder, though, whether we can process the billing and keep our percentage?” He called Rabbi Dayan.

Ruling: Mrs. Alter may process the billing, if Mrs. Stern has a steady job, and also keep her percentage, but it is meritorious to distribute it to tzedakah. M

“I have other appointments on Wednesday,” said Mrs. Stern. “Anyway, the woman I visit doesn’t like when I switch days. It unsettles her. The truth is, we just talk.”

Can the Alters process the billing for Mrs. Stern’s work on Yom Tov? Can the service keep its percentage? “Chazal prohibited receiving payment for work on Shabbos and Yom Tov,” said Rabbi Dayan, “even if the work itself does not entail prohibited activities, such as being a babysitter, waiter, or counselor. This is called sechar Shabbos (O.C. 306:4). The prohibition is primarily on the recipient, not the employer. Nonetheless, a Jewish employer violates lifnei iver when paying sechar Shabbos to a Jewish employee. Processing the billing would presumably also violate lifnei iver (Mishnah Berurah 306:21). “Is there any leniency?” asked Mr. Alter.

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‫י"א חשון תש"פ‬

9 Nov 2019

‫פרשת לך לך‬

MIDDOS ‫דרגה יתירה‬

‫ויצו עליו פרעה אנשים וישלחו אתו‬ )‫יב‬-‫ואת אשתו ואת כל אשר לו וגו‘ (כ‬

Rabbi Zalman Guttman Ramat Shlomo

fter Pharaoh abducted Sarai, the wife of Avram, and was divinely punished with ‫( נגעים‬plagues), Targum Onkelos tells us that Pharaoh released Sarai and escorted her and Avram out of the palace. The gemara (:‫ )מו סוטה‬writes that because of the four steps that Pharaoh took while escorting Avram and Sarai, he was entitled to enslave the Jewish People in Egypt for 400 years, which Hashem in His great mercy later shortened to 210 years.

Chazal further tell us that Nevuchadnezzar, King of Bavel, once wrote a letter that said, “To the Jewish people and their G-d.” After realising that it was inappropriate to write in this order, he walked four amos to retrieve the letter. This showed great honour and respect to Hashem and the Jewish People remained in exile under his rule for 70 years. R’ Yonasan Eibeschutz zt’’l explains that the average step a person takes is 1/3 of his height. A normal person is three amos (cubits) tall so every step that he takes is the length of one amah. Pharaoh, however, was very short, only one amah tall, one-third the size of a normal person. In order for him to walk 4 amos it took three times the effort of Nevuchadnezzar. Thus, Nevuchadnezzar exiled the Jews for 70 years while Pharaoh had them for three times as long!! What a great lesson to be learned from this! Hashem rewards a person for his effort, not necessarily for his action. Both kings walked the same distance but Pharaoh received three times as much! How much more does this apply when we work long and hard to accomplish something positive? Remember, it is not the outcome that counts - it is the effort! M

FAMILY FEUD

FIVE LONG YEARS WAITING FOR THE FREEDOM OF LETTING GO This is the painfully true story of “Mrs. Katz” (names and some details changed).

rs. Katz has two daughters: Miri, 32, with four children, and Yocheved, who at age 29 was still waiting for her bashert. It was five long years since Miri and her mother had last spoken.

It started when Miri was sick and asked her mother to come babysit. Mrs. Katz, who was usually available, had had a hard day and was in no condition to deal with her adorable but admittedly rathera-handful grandkids. In modern jargon, they say “she ran out of emotional bandwidth.” But Miri couldn’t accept that. How could her mother let her down when she needed her? How could she be so selfish? Miri was very upset and said something to the effect that her mother was there for her “only when it suits you!” These words cut her to the quick and Mrs. Katz was incensed. How could Miri say that? After everything she did for her, too. Such ingratitude! Such chutzpah! And to her own mother! Where was kibbud eim? If both mother and daughter wouldn’t have uttered another word and had simply gotten off the phone … but Mrs. Katz really lashed out. Perhaps no one more than parents and their children know how to say words that will poke through a chink in the armor of the other like poisoned arrows and enter the heart, causing great pain. Acidly, Mrs. Katz reciprocated by reminding Miri of an incident from her past that was the epitome of egotism—an episode of selfishness that Miri was deeply (and rightfully, to be honest) ashamed of. Miri was shamed and wounded to the core. She shouted that Yocheved had always been Mrs. Katz’s favorite, and that it “killed” Mrs. Katz that it was Miri who was married while Yocheved was still alone. The conversation ended with Miri crying and screaming that she never, ever wanted to see or even speak to her mother again,

AHAVAS YISROEL 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.

and Mrs. Katz, bleeding emotionally and blinded with rage and pain, retorting, “Fine! Don’t even come to my levayah.” And that was that. What ensued were five long years of disconnect. Mrs. Katz missed her grandchildren terribly, and the kids couldn’t understand where Bubby had suddenly disappeared to. No one talked about it, but everyone was increasingly miserable. Both Mrs. Katz and her daughter developed mechanisms to keep their true feelings in check, but a shadow hovered over everything in their lives. No simchah was complete. No normal conversation could be held with either of them if the other was in the room. Family members tried to mediate, but to no avail. Their joy of living was All the while Yocheved remained unmarried. Time slipping through her fingers left her in despair. This last Yom Kippur, Mrs. Katz couldn’t take it anymore. She decided to swallow her pride, pick up the phone, and call Miri to wish her ah gut gebentched yahr. “Hello?” said Miri. “Hello...” knew what to say. There was a stunned silence. Neither really knew what to say. Mrs. Katz started “I…I wanted to wish you…” but couldn’t finish her sentence, as tears were choking her. When she shakily asked Miri how she was, her daughter exclaimed, “Oh, Mommy…” and broke down. She told her mother how miserable she had been. How sorry she was, how she regretted every single word she had said. Her mother was crying, lamenting the time they had both lost and the damage they had caused their own families. They talked for an hour straight, catching up. Three weeks later, Yocheved became a kallah.

Oneg Shabbos Issue 225

61 X

DAYS DAYS

CO U

Distinctive Insight THREE WAYS TO DISPOSE OF FINGERNAILS ‫תנו רבנן ג‘ דברים נאמרו בצפרנים שורפן חסיד קוברן צדיק זורקן רשע‬

Rabban Shimon b. Gamliel listed five things that are dangerous and that cause one to be at risk. One of them is if one takes his fingernails or toenails and tosses them into the street. Tosafos HaRosh notes that in Moed Kattan (18a) the Gemara qualifies this situation and says that nails only cause damage if they are left to remain on the ground at the place where they were cut. The nails are no longer dangerous if they are collected and moved to a different location. Mishnah Berura (260:#6) cites a disagreement among the poskim in this regard. He writes that if one lives in a house where women walk about, Prisha (240:#4) says that one may sweep up the nails so that they are pushed away from where they fell when cut, and they are no longer dangerous. Elya Rabba (260:#7) says that nails must be removed from the room where they were cut, and at that point they are no longer dangerous. The Gemara lists three levels of conduct regarding how to handle one’s nails. One who burns them is pious. One who buries them is righteous, and a person who tosses them out callously is evil. Rashi explains that one who burns them is called pious, which is better than the one who buries them, who is only righteous. The reason that burning them is a preferred method of disposal is that this is an adequate and efficient method. When nails are only buried they still may be uncovered and exposed, thus they may still pose a danger. Yet, the title of being pious is reserved for the one who burns his nails for another reason. Tosafos explains, in the name of the Aruch, that destroying one’s nails causes damage to the person. Based upon the Gemara in Shabbos (75b), destroying anything that grows or is part of one’s body at least weakens a person. Tosafos HaRosh adds that as nails are burned they create a “ruach ra’ah,” which is damaging. Therefore, burning nails in order to protect others, even at one’s own risk, is an act of piety. Aruch LaNer asks, though, what kind of piousness is this, because we know that a person is not allowed to place himself in danger or to harm himself. A person should be as conscientious as possible, and therefore bury his nails, but not burn them and thereby harm himself. Pischei Niddah also adds that if discarding one’s nails causes potential harm to others, why is one who buries them considered righteous? A person should be obligated to avoid harming others, rather than be crowned with the title of being righteous for not doing so. Rather, burying is not actually adequate, because the nails might become exposed. However, one is not expected to burn them due to the harm it may cause to himself. Burying them is a sufficiently righteous deed, so therefore burning them is an act of piety. Klei HaGolah says that one is protected when he burns nails with noble intent. M

Stories from the Daf H2

e often leave blessing people to those of a particular stature. Perhaps a great Rabbi, a Cohen or a chosson or kallah on their wedding day. Although these people do have special strengths when it comes to blessing, it is interesting to note that if that every one of us has actually been empowered with this tool. Hashem tells Avraham ‘you shall be a blessing (you will have the power to bless those you wish – Rashi) ….and I will bless those who bless you’. This idea does not stop with Avraham, but carries down to his descendants. A unique, easy opportunity for kindness that can be done so many times a day. When greeting someone with a ‘good morning’, a ‘good night’, or a ‘bless you’ after a sneeze, don’t merely mumble the words. Take the opportunity to infuse the phrase with meaning by sincerely keeping in mind that you are wishing them a good morning, a good night, or good health! When someone is setting out to travel, starting a new job or even taking an exam, send them on their way with well meaning bracha. And as the pasuk says, those who bless, will in turn be blessed. Have a blessed Shabbos! (Idea adapted from Love Your Neighbour by Zelig Pliskin) Brought to you by

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Siyum Hashas

9 Nov 2019

‫י"א חשון תש"פ‬

‫פרשת לך לך‬

Sages through Ages THE

The Kotzker Rebbe

MA ZAL TO V TO

DR SCHRE IBER & FAMILY

Dr Benji Schreiber

ON YAEL’S ENGAGEM ENT

Guryea, district of Lublin, Poland 1787 – Kotzk (Kock), Poland 1859 ‫כ”ב בשבט‬ Rav Menachem Mendel Morgenstern of Kotzk was a fascinating and unusual Chassidic rebbe. His father, Rav Leibush, belonged to a poor family and worked as a window repairman. He was a misnaged, opposed to chassidus. As a young child the Kotzker was a brilliant student of Torah and Gemoro. He was also unusual. Once when he argued with a teacher over the meaning of a passage in Chumash, he is quoted as saying ‘do not argue with me. I remember that I stood on Har Sinai and heard HaShem saying “I am the L-rd your G-d”.’ He was educated as a misnaged, his parents taking special care that he should not come under the influence of “the sect”. Becoming a Chassid Legend says it was Rav Yaakov Yitzchak Horowitz, the Chozeh of Lublin (17451815), who told a teacher in Guryea that there was a holy spark in the town and he should find him. The teacher went round the town but couldn’t find him. He gave up and decided to sleep in the Beis HaMedrash. At midnight the young Kotzker came in and started learning with vigour which ‘penetrated the heavens’. He brought him to the Chozeh. He spent time with the Chozeh but was repulsed by the ‘tzaddik worship’. The Chozeh asked him “Why did you come here? Did you come only to buy a pocket knife”. He answered “I surely did not come to see the Divine Spirit, and I refuse to be captivated by it”. The Chozeh warned him: “Your way leads to gloom. Leave it!” The Kotzker left Lublin without the Rebbe’s permission and went to Peshischa

(Przysucha, Poland), to Rabbi Yaakov Yitzchak Rabinowicz (1766-1813), the Yid HaKadosh. He then became a talmid of Reb Simcha Bunim of Peshischa (1765–1827). Other notable talmidim of Reb Simcha Bunim were Reb Yitzchak Meir Alter of Ger (the Chiddushei Harim), Reb Mordechai Yosef Leiner of Izhbitz (the Izhbitzer, also known as the Mei HaShiloach), and Rav Chanoch Heynech of Alexander. In Peshisch they took great care of their outer appearance. The Kotzker was the opposite. He married at 14 and received a dowry of a thousand gold pieces which he gave to the poor. He gave away the handsome cloak he received from his father-in-law and clothed himself in tattered rags. Becoming a Rebbe For his small group of talmidim he made three rules: 1) To study gemoro intensively, 2) not to do anything without considering the cause and effects, and 3) to be faithful to the group. When Rav Simcha Bunim died, the Kotzker was away. He returned, locked himself in the room for a few hours and then walked past the chassidim. A village Jew came to ask the Rebbe to intercede against a vicious landlord. The Kotzker gave a scornful lecture about fools whose heads were empty of Torah and think that a visit to the Rebbe can substitute for learning Torah and worshipping Hashem. Although thousands flocked to him, he said he did not want sheep, only a few chassidim. The Kotzker developed a burning passion for truth above all else,

cutting away anything that might be hypocrisy or flattery from relations and from spirituality: “If I am I because I am I, and you are you because you are you, then I am I and you are you. But if I am I because you are you and you are you because I am I, then I am not I and you are not you!” He did not accept gifts from anyone. He didn’t know where his next meal would come from and cared even less. His chassidim had no choice but to work. They would sing and dance and many Kotzker niggunim remain to this day. He followed the tradition of Peshisch, remaining still and motionless during davening . Years of Confinement The enigma of the Kotzker Rebbe revolves around one Friday night in 1839. On that fateful night he withdrew in large part from society, choosing to remain secluded for the remaining two decades of his life. What really transpired and whether he remained loyal to his own path has been the subject of dispute ever since. Of his own talmidim, the Izhbitzer left him to set up a separate chassidus, but the Chiddushei HaRim remained loyal. He had one son from his first wife and four children from his second wife. M

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