Issue
233
בס"ד
הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים מוצאי שבת ר"ת
מוצאי שבת
פרשת ויגש
ז' טבת תש"פ 4 Jan 2020
קבלת שבת
JLM
MAN
LON
JLM
BMTH
GLSCW
GHD
MAN
LON
JLM
BMTH
GLSCW
GHD
MAN
LON
6.06
5.16
5.17
5.28
5.13
5.05
4.57
5.05
5.03
4.11
3.59
3.40
3.36
3.46
3.48
The Egyptians Hated Shepherds, but… Rabbi Yissocher Frand Rosh Yeshiva, Ner Yisrael Baltimore
There is an old French expression which translates as “The more things change, the more they stay the same.” The following is an example of that. The Torah teaches “And it shall be, when Pharaoh summons you, and says, ‘What is your occupation?’ Then you shall say, ‘Your servants have been cattlemen from our youth till now, both we and our forefathers,’ so that you may settle in the land of Goshen, because every shepherd is an abomination to Egypt.” [Bereshis 46:33-34]. The brothers were shepherds and Yosef instructed them that when Pharaoh asks them what they do for a living, they should respond that they have been cattlemen from the time of their youth onwards. There was a plan behind this – so that they could live in the Land of Goshen. Yosef wanted the children of Yaakov to be separate from the Egyptians. The Egyptians abhorred the whole profession of shepherding because they looked at sheep as their gods. This is why there was such selfsacrifice involved in the Israelites openly taking lambs and slaughtering them for the Korban Pesach. The fact that shepherds would slaughter and
eat sheep was an abomination to the Egyptians. Therefore, the plan was for the Egyptians to isolate the Israelites in Eretz Goshen, so they would have nothing to do with them.
The brothers did what Yosef instructed, and when they came before Pharaoh and he asked them about their livelihood, they told him that they are shepherds. They explained that they came to Egypt because due to the famine, there was no longer grazing grounds for their cattle and they requested to settle in the Land of Goshen. “We understand the sensitivity here. We are shepherds. Sheep are your gods. You cannot stand this profession. Let us all move to Goshen where we will be out of sight, out of mind, and not offend anyone.” Pharaoh acquiesces to their request. “The land of Egypt is before you—in the best of the land, settle your father and your brothers; let them settle in the land of Goshen, and if you know that there are capable men among them, appoint them as managers of the livestock that which is mine.” [Bereshis 47:6]. Pharaoh has sheep? What happened to the fact that these are the gods of the Egyptians? What happened to the idea that the Egyptians abhor shepherds? All of a sudden, Pharaoh is asking Yosef to provide him top notch shepherding talent for his own set of cattle?
ספר דברים
ספר במדבר
לע"נ ר' יקותיאל זלמן נאה ז''ל בן ר' חנניה יו''ט ליפא הי''ד נלב''ע ט''ז אדר תשע''ז
לע"נ מרת טויבא רחל נאה ע''ה בת ר' שמואל שמעלקא הי''ד נלב''ע כ''ה מנחם אב תשע''ז
This is the story of all dictators. There is one type of practice and set of rules for the masses, for the plebeians, the proletariat, and there is another type of behaviour for the rulers. This is what we saw when the Communists were in power. The people cannot have cars, they cannot have this and they cannot have that. However, do you think the rulers of Russia lived with that deprivation? We see today that the people in North Korea are starving. They literally have nothing to eat. Do you think that Kim Jung Un is suffering? He has a taste for good Scotch. The people are starving while he sits there having a L’Chaim with schnaps! So how do we explain that? The people are suffering! The answer is that even when “the people” are suffering, the rulers know how to take care of themselves. This goes all the way back to Biblical times. Pharaoh says “Oh yes, stay in Eretz Goshen. The people cannot stand cattlemen. Sheep are their gods! However, by the way, I have a personal flock and I am looking for a few good men. Give me your best shepherds!” This is an example of “The more things change, the more they stay the same.” M
ספר ויקרא
ספר שמות
Please daven for
הב' אברהם יוסף אריה בן רוחמה אילה נ"י
לרפואה שלימה בתוך חולי ישראל לע''נ ר' מרדכי בן ר' שלום ז''ל נלב''ע ט''ו סיון תשס''ב
לע''נ ר' בנימין בן ר' מאיר דוד ז''ל נלב''ע ב׳ אדר תשע''ז
Thank you!
Thank you
to all those who gave generously of their time and money to raise funds for the Oneg. Your donations will בע״הkeep the Oneg going for the coming year, providing high quality Torah content to thousands of Shabbos tables as well as a platform for local Rabbonim to share their Divrei Torah.
CHANUKA N CROWDFUNDING CAMPAIG
ספר בראשית לע"נ
אריאל יהודה ז״ל בן ר׳ פינחס צבי נ״י קליין
נלב''ע י״ז תמוז תשע''ח
MEDIA PARTNERS N OW R E AC H
ING
OPLE 24,000 PUENTRIES I N 24 C O
Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Rio de Janeiro, Rotterdam, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich
2
Oneg Shabbos Issue 233. This page is sponsored by OGR Stock Denton | ogrstockdenton.com
Speaking Lashon Hakodesh וְ ִהנֵ ּה ֵעינֵ יכֶ ם רֹאֹות וְ ֵעינֵ י ָא ִחי ִבנְ יָ ִמין כִ ּי ִפי ַה ְמ ַד ֵבּר ֲאלֵ יכֶ ם Behold, your eyes see, as do the eyes of my brother Binyamin, that it is my mouth that is speaking to you (45:12) Commenting on the words “כִ ּי ִפי ַה ְמ ַד ֵבּר ֲאלֵ יכֶ ם,” Rashi quotes the Midrash that Yosef was referring to the fact that he was speaking to the brothers in their language, Lashon Hakodesh.[1] The Beginning of Perek 45 The common understanding of Yosef emphasizing this fact is that it was for purposes of verifying that it was indeed him. As the pasuk describes earlier on, the brothers’ reaction upon Yosef revealing his identity to them was one of complete shock. After everything this Egyptian viceroy had put them through, they were not sure if they could believe anything he said, even if it was that he was Yosef! Thus, Yosef had to prove to them that it was really him. In order to appreciate the Meshech Chochmah’s understanding of this midrash, let us preface by noting that the pesukim in the beginning of perek 45 discussing Yosef’s revelation can be divided into three sections: Pesukim 1-4: Yosef revealing his identity, and the brothers’ shock upon hearing this. Pesukim 5-8: Yosef comforting and reassuring the brothers that everything that had happened had been guided by Hashem toward a positive outcome. Pesukim 9-13: Discussing sharing the news with Yaakov and bringing him down to live in Mitzrayim, where Yosef would take care of him. In light of this, it is most interesting that Yosef’s words concerning him speaking Lashon Hakodesh appear in pasuk 12 – the third section! If his intent in doing so was to verify that is was actually him, this should have taken place someplace within the first four pesukim where he dealt with that issue! Prophecy in Eretz Yisrael and in Chutz La’aretz The Meshech Chochmah explains that Yosef speaking Lashon Hakodesh was, in fact, part of the preparations to bring Yaakov down to Mitzrayim. For Yaakov to come to Mitzrayim was no simple matter. Aside from the basic reluctance he would have to leaving Eretz Canaan, there was another critical issue – Ruach Hakodesh. A central component of Yaakov’s spiritual level, and of his relationship with Hashem, was his Ruach Hakodesh, which translates as Divine Inspiration and is a form of prophecy. Chazal inform us that Yaakov had been without Ruach Hakodesh for the past twenty-two years, due to his being in mourning over Yosef, for Ruach Hakodesh only rests upon a person who is in a states of joy. Now, upon hearing that Yosef was alive, he could once again enjoy that exalted level,[2] and would surely not wish to lose it again. Part of this means that Yaakov would not want to leave Eretz Canaan, for the Gemara[3] states that prophecy does not For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk
Rabbi Immanuel Bernstein exist outside of the Journeys in Torah based on the Meshech Chochma Land of Israel. To this we may add, of all places, he would surely not wish to relocate himself in the impure and G-dless environment of Mitzrayim!
It is in the interests of alleviating this concern that Yosef speaks to the brothers in Lashon Hakodesh. Although the Gemara states that there is no prophecy in chutz la’aretz, it qualifies this by saying that if a person has already experienced prophecy in Eretz Yisrael, he can continue to do so even if he is in chutz la’aretz. This is illustrated by the the prophet Yechezkel, who had experienced prophecy while in Eretz Yisrael prior to the Babylonian exile, and was thus able to experience it in Bavel, as well. Indeed, this is indicated by the words which introduce his prophecy: “ָהיֹה ָהיָה ְד ַבר ה' ֶאל י ְֶחזְ ֵקאל ֶבּן ּבּוזִ י ַהכֹ ֵּהן ְב ֶּא ֶרץ – כַ ְּש ִׂדּיםThe word of Hashem came to Yechezkel ben Buzi, the Kohen, in the land of the Kasdim (Bavel).” The Gemara explains the double expression “”היֹה ָהיָה ָ to mean that since Hashem’s word had already come to Yechezkel while he was still in Eretz Yisrael, it was able to come to him now while in Bavel. Similarly, Yosef told the brothers to communicate to Yaakov that coming to live in Mitzrayim would not require him to forfeit the Ruach Hakodesh he had already attained in Eretz Yisrael. However, Yosef did more than merely state that this was the case, he demonstrated it. Lashon Hakodesh and Ruach Hakodesh The language called Lashon Hakodesh is not merely another way of referring to Hebrew. Although it uses Hebrew words, Lashon Hakodesh refers to a holy way of using those words to insert maximum and multi-layered meaning into a minimum of words, in a way that approaches the form in which prophecy itself is expressed. It is for this reason it is called Lashon Hakodesh – the holy language, for in order to speak it effectively, the person needs kedushah; in fact, he requires a level of Ruach Hakodesh! This gives us an entirely new appreciation of Yosef speaking in Lashon Hakodesh. It represents the fact that he had retained the Ruach Hakodesh required to speak in that way, even though he had been living in Mitzrayim for many years. This, says Meshech Chochmah, was Yosef’s intention in speaking to the brothers in Lashon Hakodesh at this point. He was saying, “When suggesting to our father that he come to live in Mitzrayim, tell him that he will not need to abdicate the Ruach Hakodesh he attained in Canaan by living here. The proof of this is the fact that I have been here for twenty two years and yet, I am still speaking Lashon Hakodesh – the language of Ruach Hakodesh!” _____________ [1] Onkelos likewise translates these words: “ – ארי בלישנכון אנא ממלל עמכוןfor I am speaking to you in your language.” [2] See pasuk 27 with Rashi’s comments. [3] Moed Katan 25a.
To receive this via email please email subscriptions@oneg.org.uk
To suggest an idea or a response to the ideas exchange please email ideas@oneg.org.uk
4 Jan 2020
ז' טבת תש"פ
פרשת ויגש
3 This page is sponsored by M&N Insurance | mninsure.com
Contemplating our Actions Rabbi Avraham Blickstein Rosh Chabura in Darchei Horaa Lerabanim
During the last few weeks, we have read about the saga of Yosef’s sale, and his rise from slave to viceroy of Egypt.
When the brothers came down to Egypt to buy food, the Torah tells us that they did not recognise him because when they sold him he was a teenager without facial hair, and now his beard masked his identity. He, on the other hand recognised them, because they were older than him, and their features were already adult-like at the time of the sale. There are a number of difficulties with this. Firstly, the pasuk (at the beginning of Parshas Vayeishev) relates that Yosef’s features were very similar to his father Ya’akov’s; why, then, could the brothers not recognise him even with a beard? Secondly, when the brothers came to Egypt in last week’s Parsha, Yosef pretended to use sorcery to ‘guess’ the names and ages of all the brothers! This may have not been so unusual, but when Yosef insisted on seeing Binyamin, and displayed an unnatural closeness to him, perhaps this should have given them some sort of a clue that the viceroy of Egypt was in fact their long lost brother? Why is it that with all these hints, they nonetheless failed to come to the correct conclusion? The answer is simple but profound. From the moment the brothers sold Yosef, they did not pause to consider that perhaps their actions were not justified; perhaps they should not have sold Yosef. It was not possible for Yosef to become the viceroy of Egypt if their actions had been correct; operating under such a premise, the brothers could not believe that the man standing in front of them was Yosef.
we will only gain from thinking through our actions properly, both before and after we do them, and save ourselves the risks of mistake and failure More so, Yosef had dreamt that they would one day bow to him, and they had refused to believe that his dream contained any form of prophecy. To recognise the viceroy as Yosef, they would have had to admit that they had been wrong in this as well, and they refused to do so. If the brothers had rethought through their actions, perhaps they may have come to a different conclusion, and spare themselves a lot of suffering. In our own lives as well, we will only gain from thinking through our actions properly, both before and after we do them, and save ourselves the risks of mistake and failure. M
4
Oneg Shabbos Issue 233.
This page is sponsored לע''נ ביילא בת ר׳ משה ע''ה
The secret to forgiveness is belief in Hashem Rabbi Yakov Haber
I
remember taking a walk with my wife in one of the towns along the Hudson. We stumbled upon an art gallery. From the window we could see an unusual amount of Judaica so we decided to walk in. In fact the proprietor was an Israeli woman, happy to see us she began showing us some of the Israeli masterpieces she had for offer. I remember her showing us one particularly colorful, busy piece of art. She told us that there was a story in this picture. It was a story about an old father with many sons. The sons all hated one of their brothers so they sold him to Egypt. There he became the assistant to Pharaoh. The brothers eventually reunited with him. Obviously it was the story of Yosef, which the owner of the art gallery had never heard. Her comment on telling us the story was “Ayzeh sipur nechmad!” What a beautiful story! I left the store very frustrated. I was disturbed about a very nice woman, who speaks the language of the Torah, who was born and raised in the land of the Torah, who sells art that describes the Torah, who never heard the story of Yoseph and his brothers. “Is the story written somewhere?” she asked.
The Ten Martyrs during the time of the Roman destruction of Yerushalayim had to die because the brothers of Yoseph sent him to Egypt. But from Yoseph’s point of view that was between his brothers and Hashem. That was something they had to deal with. As far as Yoseph was concerned it was all an act of Hashem. He was not the judge, he was not the one who was administering punishment, he was a brother and he was a Jew. He would act like a brother and he would act like a Jew. I recently realised that the secret to forgiveness is belief in Hashem. I never understood the relationship so clearly as I do now. Without Hashem it is between you and me. With Hashem it is between you and Hashem. It is not us that has to settle scores. It is not us that has to take revenge. It is not for us to play Hashem. If we can memorize Yoseph’s lines – “it wasn’t you that sent me here; it was Hashem” relationships would be restored, marriages would be saved, friendships would flourish - Yerushalayim would be completed. M
Aside from her ignorance, her upshot of the story left me baffled. Is the story of Yoseph a beautiful story? Is a story about brothers who hated each other, about jealousy, about plotting to murder, about lying to ones father, about cover-up, about guilt and about mourning beautiful? What is so beautiful about the story? There is however one part of the story that is indeed beautiful and perhaps represents the most important message of the Parsha. Yoseph forgave his brothers. It defies imagination. Picture yourself stuck in a dangerous pit crawling with poisonous snakes, screaming out for help while catching a glimpse of your brothers sitting down to break bread, ignoring your pleas for mercy. Imagine your brothers selling you as a slave. Would you ever be able to forgive them? Would you be able to resist the urge to take revenge? Would you ever be able to kiss them and embrace them? Would you still identify with the name of your family? Would you adhere to all the family’s laws and customs after they caused you such profound pain? Would you have stayed in the fold? Yoseph did all of these things. He didn’t assimilate; he didn’t become an anti-Semite. He defied every law of human nature. Yoseph was empowered by one sentence. “You didn’t send me here, Hashem did!” The fact is they did send him there.
Stories to Inspire
4 Jan 2020
ז' טבת תש"פ
פרשת ויגש
5
Rabbi Dr Julian Shindler Director of the Marriage Authorisation Office, Office of the Chief Rabbi
When Silence Speaks
Formerly Rov of the Muswell Hill Synagogue
Volumes
I
n what is possibly the most emotionally-charged passage in the entire Torah, the opening section of the sidrah describes the moment when Yosef reveals his identity to his brothers. After many years of separation, having been cast into a pit by his jealous siblings and then sold into slavery, they are re-united in Egypt. Yosef, having arranged for a silver goblet to be planted and then ‘discovered’ in Binyomin’s sack decrees that Binyomin is to be held hostage, whereupon Yehudah approaches him and makes an impassioned plea for clemency. He says in effect - since the soul of Binyomin is so intertwined with that of his father, should they return to Yaakov without Binyomin, it will kill him1. At this juncture, this Egyptian nobleman, holding high office in the most powerful civilisation of the time, orders everyone to leave his presence ויתן את קלו בבכי וישמעו מצרים וישמע בית פרעה - He cried in a loud voice that was heard by Egypt and Pharaoh’s household. And after regaining his composure he addressed his brothers and said “ ?אני יוסף – העוד אבי חיI am Yosef; Is my father still alive? Just those five words. And the Torah records that on hearing this, the brothers were dumbstruck, unable to answer him.2 This narrative is puzzling because previously, when the brothers first appeared before Yosef, they told him all about their father. The second time they appeared before him, only the day before, Yosef had asked about their father ‘Is your elderly father of whom you spoke at peace? And they confirmed this saying – עודנו חיhe still lives3. And this third time when Yehudah pleads for the release of Binyomin it is abundantly clear from what he says that Yaakov is alive. Accordingly, we must conclude that if there was one thing that Yosef knew for certain, it was that his father was still alive! So the question ‘is my father still alive’ appears perplexing.
Yosef had listened to Yehudah’s eloquent soliloquy, telling him about all the anguish and the pain that would afflict his father if Binyomin did not return home. ‘How can I go up to my father if the lad is not with me, lest I witness the evil that will befall my father?’6 And, having heard this petition, Yosef turned to his brothers and said – אני יוסףI am Yosef. And this is the resonance of those words:
אני יוסף- I am Yosef, the brother you wanted to kill; אני יוסף- I am Yosef, the brother you sold into slavery; אני יוסף- I am Yosef, the brother that you didn’t want to bring back to his father! העוד – אבי חיis my father still alive? All those years ago, when you could have saved him twenty-two years of grief – why didn’t you worry about him before? Why weren’t you concerned for his welfare? Explains the Beis Halevi, Yosef’s question was not a call for information; it was a rhetorical question. It was a stunning rebuke, a rebuke so powerful that the brothers were unable to speak because they were confronted with their inconsistent behaviour and incontrovertible guilt. The gemara adds7 that when Rabbi Eliezer read this verse he cried, saying, that if the brothers were unable to answer the reproach of a human, how much more should one fear the rebuke of Hashem. This is why the midrash bewails “ אוי לנו,אוי לנו מיום הדין ”מיום התוכחה. Because when the time eventually arrives when each individual is called to give account for the way they have lived their life, the many flawed excuses and mitigations – even self-deceptions - that people sometimes contrive to justify their mistakes, oversights, inconsistencies, poor behaviour and aveiros, will be exposed as fraudulent, leaving the person – like Yosef’s brothers – awestruck and unable to answer. M 6 Bereishis 44,34 7 TB Chagigah 4b
This difficulty is noted by the Beis Halevi4 in an essay in which he highlights an astonishingly powerful comment of the midrash5 which only seems to amplify the point. When the rabbis came to this verse, they didn’t just offer an explanation, they let out a cry: “ אוי לנו מיום התוכחה, – אוי לנו מיום הדיןWoe to us on the day of judgement; woe to us on the day of rebuke.” Yet where is the rebuke in Yosef’s question? Did he tell them off? All he said was ‘Is my father still alive? The Beis Halevi’s analysis is insightful and compelling. 1 Bereishis 44, 31 2 Ibid 45, 1-3 3 Ibid 43,27-28 4 ד"ה 'אני יוסף, פרשת ויגש:'בית הלוי על התורה 5 Eg: Midrash Rabbah, Bereishis 93, 11; Yalkut Shimoni 152
Torah around the Clock
6
Oneg Shabbos Issue 233.
Daily Inspirational Stories
This page has been sponsored anonymously
Listen to over 1270 stories and subscribe to receive them daily on storiestoinspire.org or Whatsapp: +1 (310) 210-1205
A Gift from Hashem Heart surgery is a very risky procedure for anyone. When Rav Elyashiv needed a heart procedure at the age of 102, there was no doctor in Israel who was willing to take the risk of operating. Instead, a world famous heart surgeon from America with his entire team of doctors and equipment was flown in, at no small price. When the renowned doctor spoke to Rav Elyashiv for the first time, he was overawed by his sharpness. He was speaking to a man of hundred and two years old who was asking pointed questions with a clarity that was hard to find in a person twenty years his junior. After Baruch Hashem the surgery was successful, the doctor paid his final visit to Rav Elyashiv before flying back with his team to the United States. In anticipation to the doctor’s visit, Rav Elyashiv turned to someone and asked, “How do you say thank you in English?” Rav Elyashiv then practiced saying the words “Thank you” several times until he could say it fluently. When the doctor finished, Rav Elyashiv told him in English “Thank you.”
Rabbi Fischel Schachter When asked the question, Rav Elyashiv explained a fundamental concept. When thanking somebody, you cannot do it through a middle man. You have to do it yourself and it has to come from your heart. Rav Elyashiv quoted a beautiful explanation from the Abudraham. During the chazaras hashatz, the congregation listens quietly to the ba’al tefillah as he says shmoneh esrei. However, when he gets to the bracha of Modim – of thanking Hashem, the whole congregation bows down and says Modim derabanan, a prayer of thanks to Hakadosh Baruch Hu. In Modim derabanan, we personally thank Hashem, acknowledging that our life is only in His hands. We can send a messenger, the shaliach tzibbur, on our behalf to beg Hashem for a refuah. The shaliach tzibbur can act as a messenger to beg for parnassah, for livelihood. He can ask for many requests on our behalf. However, when it comes to thanking Hashem, that must be done through us in person. We cannot send someone to say thank you for us, because everyone’s level of thank you depends on who they are. M Story from StoriesToInspire.org
People around were surprised. Rav Elyashiv had been communicating with the doctor through an interpreter all along. Why was it imperative for him to be able to say “Thank you” in person? Wouldn’t it have been enough for him to say “Todah rabba” and the interpreter could have translated it?
Agitvort
4 Jan 2020
ז' טבת תש"פ
פרשת ויגש
7
Questions There is something magical about questions. They are the way how to start off on an adventure, to journey into the unknown in the quest to discover new ideas or unexplored vistas. Questions delight people of all ages. This includes my inquisitive 3-year old who repeatedly makes use of his newly learned word: “why?”
Reb Osher Chaim Levene
Judaism does not shy away from questions; it openly encourages them.
The amusing anecdote is told about a gentile who asks his Jewish friend “So tell me – why is it that you Jews answer every question with a question?” To which, without blinking an eye, the Jew shoots back: “And why not?” There is a famous Yiddish saying about living with unresolved questions: fuhn a kasha shtarbt men nisht, “No one dies from a question”. In a broader sense, all things considered, this statement is just as well when appreciating the degree that Judaism is awash with questions. Open up any page of Gemara to experience the relentless back-and-forth debate. Questions are an integral feature within Torah study. Every opinion is subject to critical analysis. It is through questions and answers that scholars are rigorously forced to defend their opinions against their critics. The question, pardon the pun, is: why? What is the reason why the asking of questions is such a great Jewish pastime? Perhaps the answer has to do with Jewish belief in a meaningful existence. Therefore, it is only natural to probe, to delve and to investigate the Big Questions: “Who am I?”, “What does Hashem want from me?” and “What am I living for?” Here questions are the key to unlocking many answers. Getting from questions to answers is akin to an intellectual journey from “darkness” to “light”, where “uncertainty” gives way to “certainty”. There is nothing quite like having a great answer to a difficult question. Still, Judaism does not promise man all the answers. Not every question has, or indeed needs, an immediate answer, in the same way that the media demands from a politician. Some things simply lie beyond the grasp of the human mind. Other questions are meant to be left unanswered. That is fine. Nor does this pose any theological issue. Human comprehension in Judaism was never meant to be a prerequisite for obedience. The national acceptance of God’s law at Sinai used the words “na’aseh v’nishma”, placed the statement “we will do” before that of “we will hear and understand”. That we may not have all the answers, should not, however, deter us from asking sincere questions in the never-ending Jewish lifelong quest for knowledge. In the words of a great contemporary Torah scholar, “There is no such things as heretical questions, only heretical answers”. So, my fellow Jews, feel free to keep up this Jewish hobby. Never ever stop asking questions. Have you got that? M
WE WANT YOU!
Every father wants to be loved and wanted just for being himself, with no strings or bank accounts attached. No parent wants to be wanted just because of their bank account. It would be horrific for a father to hear his son whisper to someone else, “I’m just giving it a couple of weeks because I Mr. Charlie need the money from him for the year.”
Harary
The reason why we don’t have geulah right now is because we don’t really want Hashem. Instead, we want all the good things he offers. Hakadosh Baruch Hu wants us to feel that the Beis Hamikdash is our house. It’s not a building. It about us and Him. Hakadosh Baruch Hu is waiting for us to care about Him so that He can reveal His Glory. He is waiting for us to want Him, not His stuff Of course we should ask Hashem for our needs and beg him for our wants. Hashem loves to hear from ask and wants us to connect to Him. But we must make sure that is not how we’re conditioning our love for Him. Let us wake up in the morning and turn to Hashem lovingly and tell Him, “Do you know what I really want in this world? I want You. That’s what I really want in this world. I’d like to have money. I’d like to put food on my table. I’d like to live nicely. I’d like to be healthy. I’d like to have all my children married. Why not? But do You know what I really want? I want to walk through the streets and see the entire universe bowing to You. I want to go to Times Square and see Your name on all the billboards.” Why shouldn’t it be like that? Why should we live in a world of atheists? Why should we be placid in living in a world where Hashem pumps life into people day after day and they blatantly disregard all that He does and stands for? Why should we sit back and have people shoot bombs on themselves? We must want Hashem’s honor and glory more than anything else in the world! We should say, “Dad – I really want you! Just you! And if You come with money and You come with health and You come with love, I’ll take it. And if you don’t, it doesn’t matter because at the end of the day, if You win, I’m happy because I know in my core that You want me.” Instead of focusing on what Hashem can give us, let us focus on the honour of serving Hashem. If a challenge is sent to us, let us reinforce our love to our King and thank Him for our challenge. There are so many segulos in thanking Hashem for everything, including challenges. Everything Hashem does is good for us. Sometimes we can see it right away, sometimes we see it five years later, and sometimes we will never see during our lives how the challenge was good for us, but even so, we know that every challenge is given to us by our loving father, who only wants our good. Every challenge makes us greater, builds us and is an opportunity to connect to the Ribono Shel Olam. M
8
Oneg Shabbos Issue 233.
Restoring the primacy of Choshen MishpatMishpat Restoring the primacy of Choshen Under the auspices of Harav Chaim KohnKohn שליט"א Under the auspices of Harav Chaim שליט"א
Rabbi Meir Orlian Halachah Writer, BHI
BUMPED!
Chaim had learned together with David for five years in yeshivah in Israel. Chaim was now getting married in the States, and very much wanted to have his former chavrusa join him. “If the expense is an issue for you, don’t worry,” Chaim said. “When you’re ready to book, charge the ticket to my credit card.” David booked a flight for the wedding, as arranged. When he got to the airport, he was told at check-in that due to a technical problem there was a weight issue, and a number of people, including him, were being bumped to a later flight. David filed a request with customer care for compensation for having been bumped. He received, as compensation, a $1,000 voucher toward future flights, which stated: “An Electronic Travel Certificate has been issued to David, valid toward the purchase of an electronic airline ticket, where eligible, on our airline, up to $1,000.00.” David shared the news with Chaim. “Now I can come visit you again for free!” he said. “Or, maybe I can fly for free to visit you!” replied Chaim. “The ticket is in my name,” said David. “Check whether you can make a reservation for someone else,” said Chaim. David checked, and, indeed, the travel certificate allowed arranging travel for another person. “Since I paid for the ticket,” reasoned Chaim, “I should be entitled to utilize the compensation.” “I don’t agree,” argued David. “First of all, the certificate was issued to me. Although it can be used for others, it is mine. In addition, I was the one who was inconvenienced by the delay. I had to return home during the delay and ended up flying at an inconvenient time; I lost the night’s sleep. Although you paid for the ticket, I suffered!” “Even so, I paid,” insisted Chaim. “Had I not purchased the ticket for you, you would not have received this compensation!” The two decided to bring the issue before Rabbi Dayan. David asked: “Does Chaim have any right to the compensation?” “The Gemara (Kesuvos 98b) addresses a similar, but somewhat different case,” replied Rabbi Dayan. “Someone purchased items on behalf of another. If the seller added extra items as a bonus, the agent and the sender share the bonus” (C.M. 183:6).
This page is sponsored by nextgenrealestate.co.uk
“Why is this?” asked Chaim. “Rashi explains that it is not clear whether the seller intended to give the extra as a gift to the agent, who was present, or to the customer, who provided the money,” replied Rabbi Dayan. “Rama writes, based on Rashi’s rationale, that if the seller specifically designated the gift to the agent, then it is his alone. “The Rif, however, explains that although the bonus was given to the agent, he must share it with the sender because the benefit came about through his money. Many Acharonim write that according to the Rif’s rationale, even if the seller explicitly designated the bonus to the agent – he must share it with the customer who provided the money” (Sma 183:18; Taz 183:6; Shach 183:12). “What about our case?” asked David. “Here, the travel certificate was made in David’s name,” replied Rabbi Dayan. “Thus, according to Rashi’s rationale it is clearly his. Moreover, it would seem that even according to the Rif the travel certificate is David’s, since it was not granted on account of the purchase, per se. Where the agent received a benefit for some other reason, the sender is not entitled to a share. “Here, the compensation was not granted on account of the ticket purchase, but rather due to the inconvenience caused to the traveler. David was the one inconvenienced” (Responsa Rashba [attributed to Ramban] #60; Ketzos Hachoshen 183:7; Erech Lechem, 183:6). “Even so,” concluded Rabbi Dayan, “you might consider sharing the ticket with Chaim out of hakaras hatov (appreciation) to him. Perhaps you might even have the opportunity to fly Chaim over for your wedding!” Verdict: In principle, David is entitled to keep the full compensation.
לע''נ אריאל יהודה ז''ל בן ר' פינחס צבי נ''י קליין
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
4 Jan 2020
ז' טבת תש"פ
פרשת ויגש
9
MIDDOS דרגה יתירה Rabbi Zalman Guttman Ramat Shlomo
Share the Burden
ויפל על צוארי בנימין אחיו ויבך )מה-ובנימין בכה על צואריו וגו‘ (יד Chazal teach us a very important lesson regarding the incident when Yosef and Binyomin cried on each other’s shoulders: Each one felt the other’s pain - חבירו עם בעול נושא- sharing the burden and pain of the other. Yosef cried over the destruction of the two מקדש בתיsituated in the portion of Binyomin, while Binyomin cried for the loss of Mishkan Shilo in Yosef’s portion. This was not just brotherly love; this is the way every Jew must feel towards his fellow Jew. Chessed can be done by many people on many different levels. Sometimes we help others because we feel sorry for them, sometimes we feel sorry for ourselves - there are many ulterior motives. The middah of חבירו בעול עם נושא, however, can only be achieved with complete sincerity. R’ Yeruchem Levovitz ZT”L says that it is not enough to see or hear someone’s pain; to truly help another, we must feel and understand their pain! When someone understands another’s pain, it automatically becomes relieved somewhat, just as when a person feels another’s joy, the happiness is automatically heightened. One cannot singlehandedly solve other people’s problem, but by simply taking the time to listen, to recognize the issues that the other faces, a kind word, an act of sincere kindness - one cannot imagine how much he has helped!
AHAVAS YISROEL
FOOD FOR THOUGHT TO SPARK N CONVERSATIO
A
lot can happen in two years. Back in 2016, Mrs. M. decided to tap into a new source of merit to provide a zechus for her daughter’s search for the right shidduch. Hearing about the new Shmiras Haloshon book being produced by the Chofetz Chaim Heritage Foundation, she decided to dedicate one of the daily lessons to that purpose. But which day? There were some days on the calendar that were especially meaningful l to her family, but none of them was available.. Mrs. Moskowitz, the CCHF staffer to whom she was speaking, suggested taking any day in Adar, as it is a month of good mazal. Mrs. M. settled on a “random day” in Adar. he months passed and the book went through rigors of writing, editing, revising and production. Nearly 2 years later, Master Your Words/Master Your Life hit the bookstores. Meanwhile, those same passing months brought with them a wonderful a wonderful turn of events. Mrs M’s daughter got engaged. The delighted mother began calling catering halls to re serve one for the long-awaited wedding, but the date she wanted wasn’t available. Finally she settled for the first open date. One day Mrs. M. received her special copy of Master Your Words/Master Your Life which CCHF sent to those who dedicated a day. She had already forgotten which ‘random’ day she had chosen since after all it was not of any particular significance. However the book cam with a sticker which marked her dedication day She opened that page and stopped in her tracks, staring at the date – 26 Adar – in amazement. It was not a random day after all. It was her daughter’s wedding day!
This middah is called חבירו עם בעול נושאas opposed to בחבירוto signify that a Jew is not expected to carry the full burden of others. Rather, we are supposed to share the burden, by relating to others as true friends - with concern, love and sincerity. Its not enough to be just a חבירו- friend; we must be ”חבירו “עםcompassionate with our friends at all times! M
The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.
10
Oneg Shabbos Issue 233.
X 5
DAYS
CO U
Distinctive Insight ANYONE WHO STUDIES TWO HALACHOS EACH DAY… כל השונה הלכות מובטח לו שהוא בן עולם הבא
The Beraisa which was taught by Eliyahu declares that all who learn halachos daily are guaranteed to be members of the world to come. Rashi explains that the study of “halachos” referred to here is the study of Mishnayos, Beraisos and halachos from Moshe at Sinai. Sefer Imrei Tzvi explains that when this statement was made, there was no formal recorded Gemara. But, in our times, the study of Mishnayos and Beraisos is accomplished best by studying Gemara, which is the classic interpretation and elucidation of the tannaim. Therefore, our principal study is in Gemara, as we find (Bava Metzia 33a), the study of Talmud is the greatest endeavor, Derisha (Y.D. 246:#1) notes that many common folk used to spend three to four hours a day studying Gemara with Tosafos. They felt that this was a proper fulfilment of the rule of our sages to study halachos every day. Yet, this is not sufficient, as Rashi also says that one must study halacha. Therfore, one must also include the study of halachic conclusions of the Gemara, as are noted in Ri”f, Mordechai and Rosh. If one has more time, he can then elaborate and study the intricacies of Gemara with the other commentaries. Netzi”v (Meromei Sadeh) explains why the requirement is to study a minimum of two halachos daily. He says that this is based upon the Gemara in Menachos (99b), where we are taught that even if a person only learns one halacha in the morning and one halacha in the evening, he has fulfilled that which is stated in the posuk (Yehoshua 1:8), “and you shall contemplate Torah day and night.” Therefore, we see that a program of studying two halachos daily can be a fulfilment of one’s obligation to study Torah regularly and constantly, and this is what brings him to become a member of the world to come.
The Sefer למנצח לדודsays that the Torah which one learns during the day allows him to acquire merit in Gan Eden above, while the Torah one studies at night assists him to earn Gan Eden below. The study of a minimum of two halachos each day result in a person’s full acquisition of Gan Eden. Sefer Beis Hillel writes that the two halachos indicated here refer to one’s focusing upon the mitzvos between man and Hashem, as well as the mitzvos between man and his fellow man. The posuk cited from Chavakuk (3:6) which states, “The ways of world are His,” can also refer to the emphasis of a full and balanced study of Torah includes an appreciation Brought to you by of mitzvos between man and Hashem, as well as those of man and his fellow man. M
R
av Moshe Feinstein zt’’l was receiving a lift from his home to his Yeshiva. As he was leaving the car the driver accidentally closed the door on his fingers. Despite the agony, R’ Moshe did not utter a sound and calmly entered the Yeshiva. Some students rushed over to assist the quietly suffering Rav. When asked why he didn’t say something to the driver he replied ‘He was kind enough to drive me to the Yeshiva. How could I embarrass him?’
The time had come for Yosef to reveal his identity to his brothers. Overcome with emotion, it would have been easy for Yosef to simply announce who he was in front of everyone present. However, even in the heat of the moment he was sensitive to his brother’s feelings, and asked the Egyptians to leave the room so that they wouldn’t be shamed about their sin in front of anyone else. Incredible examples of self-control and sensitivity.
When people are emotionally excited, it is very easy to be so absorbed in what is happening that the feelings of others are forgotten.
A Baal Chessed will not forget.
A Baal Chessed will have trained themselves to be acutely aware of the feelings of those around them, to the extent that even when the situation is challenging, or there is no time to think, their reaction is still of utmost sensitivity. (Adapted from Love Your Neighbour by Zelig Pliskin)
www.jgift.org
נ“ב בכורותע"ג נדה
E TH
Daf Yomi WEEKLY
DOWN TO NT
Siyum Hashas
4 Jan 2020
ז' טבת תש"פ
פרשת ויגש
11
Sages through Ages THE
Dr Benji Schreiber
Reb Elchonon Wasserman Biržai, Lithuania 1874 - Seventh Fort, Kaunas, Lithuania 1941 י”א בתמוז
Biography Reb Elchonon moved with his family to Bvisk in Latvia aged 16 and learnt in the Telse Yeshiva with Rav Shimon Skhop and Rav Eliezer Gordon. When he was home from yeshiva he had a chavrusa with the Rav of the Town, Rav Avrohom Yitzchok HaCohen Kook. From there he went to learn with Rav Chaim Soloveitchik in Brisk (Brest-Litovsk, in present day Belarus). In 1899 he married Michla, the daughter of Rav Meir Atlas, the Rav of Salant. He lived with his father-in-law for many years, rejecting offers of rabbinical posts. In 1903 he founded a Mesivta (yeshiva for younger students) in Amtshilov, Russia. In 1907 he heard that another Rov wanted to head the Mesivta and he moved to the Chofetz Chaim’s Kollel Kodshim in Radin (Radun, Belarus) where he learnt with Rav Yosef Shlomo Kahaneman, who would later become the Rosh Yeshiva of Ponevezh, for eighteen hours a day. In 1910 he became Rosh Yeshiva in Brisk, taking the place of Reb Chaim Soloveitchik. The Yeshiva was disbanded in 1914 with the outbreak of the First World War. He then moved back to Radin but that Kollel closed too when the Russian front reached it and he fled with the Chafetz Chaim and the Yeshiva to Russia. The Yeshiva relocated in Smilavichy (Smilovichi near Minsk) and he became Rosh Yeshiva a year later when the Chofetz Chaim moved to Siemiatycze (Semiatitch, Poland). In 1921, when the Soviet government allowed Torah scholars to leave, he moved to Baranovitch and became Rosh Yeshiva of the Novardok Yeshiva. The yeshiva grew under his supervision, and soon had close to 300 students. Copies of the notes taken from Reb Elchonon’s shiurim ( )קובץ שיעוריםwere passed around many of the yeshivas in Europe, increasing his influence and fame over most of the Torah world. He was one of the leaders of the Agudath Israel movement and was regarded as the spiritual successor of The Chofetz Chaim. When there was not enough money to buy food for the yeshiva students, Reb Elchonon travelled to America to raise money for the yeshiva. Rabbi Wasserman made an impression on many young Jews that he met while in the United States. He returned to Poland although he knew his life was in danger by returning. This was partly because he did not want to abandon his students, and partly because he took a dim view of American Jewry.
In 1939, just before the Nazi invasion, he even forbade his students from accepting visas to the United States to study at Yeshiva University and what is now the Hebrew Theological College, known as ‘Skokie Yeshiva’, due to what he perceived as a spiritually dangerous atmosphere in these two institutions.
Holocaust When World War II broke out, Reb Elchonon fled to Vilnius (Vilna) and in 1941, while on a visit to Kaunas (Kovno), he was arrested by the Nazis with twelve other rabbis and sent to his death. He was murdered by Lithuanian collaborators on the 12th of Tammuz, 1941, in the Seventh Fort of Kaunas Fortress. Before he was taken he gave this statement: שהרי,כנראה שבשמים רואים בנו צדיקים .רוצים שנכפר בגופינו על כלל ישראל , מיד במקום,עלינו לעשות תשובה כעת שבאמת נהיה, עלינו לזכור...כי הזמן קצר ולא תעלה, נלך בראש זקוף.מקדשי השם שהיא בבחינת,חלילה מחשבה פסולה אנו מקיימים. הפוסל את הקורבן,פיגול קידוש:עתה את המצווה הגדולה ביותר , האש שתבער בעצמותינו היא האש.השם אשר תקים מחדש את העם היהודי “It appears that in Heaven we are seen as Tzadikim, and we are being asked to atone with our bodies for Klal Yisrael. We must do Teshuva and go with our heads high, having pure intensions as we do Walking into his home in Baranovitch, Poland the greatest Mitzvah of all, Kiddush HaShem. The fire that will burn our bones is the fire which is establish a new the Jewish Nation” Reb Elchonon had discouraged emigration to America or Palestine, viewing them as places of spiritual danger. He was particularity critical of the Zionists saying: “Anti-Semites want to kill the body, but Zionists kill the soul. Better to die than consort with the Zionists.” (קובץ מאמרים, published posthumously). His sons continued his way, opening Yeshivas Ohr Elchonon in Detroit then Los Angeles and in Jerusalem. M
Do you have an interest in a business or properties in America with an American bank account? Capitalize on the protection! You or your business may be eligible to enjoy the long-term, tax-free return on investment and business protection. Please call Leo (Itzy) Eckstein +1 347 838 0869 for details.
Oneg Shabbos would like to thank the Pirchei Agudas Yisroel of America for providing this page +1 (347) 838-0869
Please be careful to dispose of this sheet in the proper manner as required על פי הלכה. Please do not read this publication during קדיש, קריאת התורהor חזרת הש''ץ. Please do not read the adverts on Shabbos or Yom Tov. Please would you ensure that there are ample sheets left in shuls for Shabbos before taking one home. בברכת שלא ימוש התורה מפי זרעינו ומפי זרע זרעינו מעתה ועד עולם