242. Tezaveh_Purim by Oneg Shabbos

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

‫מוצאי שבת‬

242

Issue

'‫פקד יפקד ה‬

‫בס"ד‬

‫פרשת תצוה‬ ‫פורים‬

‫י"א אדר תש"פ‬ 7 Mar 2020

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

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GHD

MAN

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JLM

BMTH

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GHD

MAN

LON

6.55

7.12

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6.18

6.49

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Our choice of Dress they saw the name of their tribe inscribed on the choshen and the ephod, being worn by the Kohen Gadol as he performed the avodah, it was a sight that would fill every Jew with awe.

Rabbi Shua Bitton Educator - YP Department, JLE

Looking at the detail and significance given by the Torah to clothing, it becomes clear that our external appearance is something we should take pride in. It is no coincidence that our mode of dress in Egypt was one of the reasons that Hashem freed us from slavery. If we were willing to cling to the dress of our ancestors, it means we were willing to identify with their essence, such that when Hashem looked down, He didn’t see a random Jew, rather he saw a continuation of the avos and imahos.

‫ָאח֑יךָ לְ כָב֖ ֹוד ּולְ ִתפְ ָא ֶֽרת׃‬ ִ ‫ׂשיתָ בִ גְדֵ י־ ֖ק ֹדֶ ׁש לְ ַאה ֲ֣ר ֹן‬ ֥ ִ ָ‫וְע‬ “Make sacred garments for your brother Aharon, for dignity and adornment”

Aharon Hakohen is commanded through Moshe to wear the bigdei kehunah, not simply as clothing, but for the purpose of kavod and tifferes. As the saying goes, clothes maketh the man, not unlike the royal guards at Buckingham Palace. Spectators who come from far and wide to marvel at our monarchy, might be looking at Bob from Southport wearing his tall bearskin hat and royal red tunic but what they actually see is Her Majesty the Queen! The stature and uniform do not in any way glorify the individual wearing them, but rather the institution they represent.

Similarly, as part of our preparation for Shabbos we are enjoined to change our clothing. Once again the purpose is not simply to feel good but to fulfil kovod Shabbos, an understanding of what Shabbos is and how we relate to it. Indeed all material matters have spiritual potential. And in the same way as mankind is divided into the rich and the poor, we are divided by those who recognise potential opportunities and those that associate only with the external.

Seeing as Aharon is representing the King of kings it is only right that he dresses like royalty. Crucially, not only is this not a sign of arrogance, it is actually seen as sign of humility, a statement that he was insignificant compared to what it was that he represented.

By way of contrast, we come across that expression of lechovod ule’tifferes in the Megilah. Achashversoh used the gold and silver, including the vessels that once served in the Beis Hamikdosh, at his party. But in this case the focus was entirely on himself,

However, the Sforno points out that, just as importantly, there is another aspect to the tifferes, the honour of the Bnei Yisrael. As the possuk tells us, ‫ ונשא אהרן את שמותם‬when

‫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

the kovod that was being enhanced was his and his alone.

‫ספר ויקרא‬

With Purim in the air, we are able to appreciate the significance of Mordechai donning sack-cloth at the gates of Shushan, as this was a real expression of his true self at the time, downcast and in mourning. It also might give us something to think about when we choose our Purim outfit. You may choose to dress up as a guard at Buckingham Palace or an astronaut, but the choice of garment may well reveal who you really are and what you hold dear. M

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Bring Them Close

Oneg Shabbos Issue 242.

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“And you shall bring close to you your brother, Aharon, and his sons with him, from among the B’nei Yisrael, to serve Me [as Kohanim]”

his greatness, there is no greater sacrifice or offering than that.

Rabbi Jonathan Gewirtz Author The Observant Jew, Migdal Ohr

It seems strange that Hashem would tell Moshe, “Bring them close to you, to serve Me.” It would make more sense that Hashem should tell him, “Bring them close to Me.” What was the point of wording it in this fashion?

The phrase Chazal use when saying that the kehuna was Moshe’s is, “Hakehuna l’Moshe haya l’mana,” “The priesthood was an ‘allotted portion’ for Moshe.” He was supposed to give this “gift” to someone else, his brother Aharon, although he wanted it for himself, and be happy about it.

The Netziv, in Ha’amek Davar says that Aharon, in his role of Kohen Gadol, would come “close” to Moshe, but not quite to his level. This is as explained in Yoma 72 that the crown of Torah is greater than the crown of kehuna (and available to all). Although Aharon was great, his greatness did not reach the level of Moshe.

On Purim, we send gifts to others. Not just trivial gifts, they must be significant and have value. The reason Chazal give is that this increases camaraderie and good feelings. Most of us assume it means that the receiver will be happy with his gift. From here we learn that when giving something valuable to another, we should feel happy and joyous with our act.

Elsewhere, the Ha’amek Davar explains that if avodah and gemilus chasodim are the doorposts that protect the world (alluding to the blood on the doorposts in Egypt,) then Torah and those who learn it are the lintel on top that supports the other two.

Also, on Purim, we give charity with an open hand. Again, this message rings true: If you are already going to give, and give you will, because Hashem decided so, then give with joy, as if it was your own idea. Don’t give tzedaka with a frown. Give with a smile and a handshake, and thank the one taking the money, for he has given you the chance to give up something with a smile, and that is better than any korban.

Without Torah, and the study of Torah, there can be no holiness. As Chazal say, “lo am ha’aretz chasid,” one who has Yiras Shomayim, but doesn’t have Torah cannot be a close follower of Hashem. In order to know what Hashem wants from us, we must learn Torah. In that light, it makes sense that Moshe was directed to bring Aharon and his sons, “Close to you, to serve Me.” Moshe was the personification of dedication to Torah. He had to teach them not only the Torah, but to be as dedicated to it as he was, because this was the only chance for them, or for any of us, to understand how to properly serve Hashem.

The well-dressed executive was shocked at the boldness of the Jewish beggar who stopped him outside the hotel and asked him for $100. “I don’t hand out money to people here on the street!” he snorted. The beggar replied: “You vant I should open an office, yet?” M

There is another explanation of this posuk, which has relevance to Purim. The Ohr HaChaim explains that originally, the kehuna was Moshe’s gift. However, he declined to go when Hashem initially told him to go to Pharaoh, and thus it was given to Aharon instead. Says the Ohr HaChaim, HaKadosh Boruch Hu told Moshe, “I don’t want it to be that Aharon became the kohen simply because that is what I commanded. Rather, I want you to bring Aharon close to take your place on your own behalf, and do this as if you truly want it. Then it will be an atonement for your brazenness, for if you will bring him close and give him

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

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7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

PURIM Jews of all denominations are obsessed with Wisdom. We invest everything we have into Talmud Torah. Lehavdil, we are over represented in all fields of academia. We are all about being wise, so what do we do on Purim? Blow our brains. We go crazy! What kind of Jewish festival is this?

Every year we need to go through the story of the megilla and remember some very simple things. Everything that the Yieden saw happening in front of their eyes appeared as if it was orchestrated against them. In truth was a set up! It turns out that the gallows that were intended for Mordechai was really for Haman, meaning that Achashverosh’s decree was really for the anti-Semites. More than that, according to the Midrash, Esther and Achashverosh had a son Daryavesh, who supported the building of the second Beis Hamikdash. Hashem was manipulating destiny, the whole way along, but he certainly frightened them in the process. In life, we often think we understand what is going on. The truth is we are out of our minds. We think we are struggling, we feel pain, we live through tragedies. The truth of the matter is that it’s all superficial. It’s Hashem manipulating destiny to ensure that the best thing happens in the end. This is such a difficult concept that it is almost impossible for any level headed person to live this way. The only time you can see it like that is when you are a bit crazy i.e. on Purim! Dovid Hamelech says shir hamaalos, when Hashem returns from the exile. We will have been like we are in a dream, our mouths will be filled with laughter. It is fascinating to note that the possuk doesn’t just say that we will be happy, rather we will be filled with laughter. Laughter only occurs when something ridiculous happens. We will have the last laugh because then Hashem is going to show us how to relearn Jewish history. Everything we mourned for, everything we feared, was actually Hashem behind the scenes, arranging events so that the best possible outcome could happen. As rational human beings, we simply

Rabbi Yitzchak Berkovits Rosh HaYeshiva, Aish HaTorah Rosh Kollel, The Jerusalem Kollel

Transcribed by Rabbi Zvi Gefen Aish UK

can’t fathom that today. We cannot look back on all the years of oppression, pogroms, inquisitions and the Holocaust and possibly see the good that comes out of it. When the redemption comes there will be an explanation for all of this. We will be killing ourselves laughing at Jewish history. (Once again no level headed human being can talk this way). But one day a year we make ourselves crazy. Crazy, as an expression of the fact that we know that our perception today is really warped. When we are crazy we know the truth that Hashem loves us. Everything He does is for our benefit. It’s all for the good without exception. Once again a sane human beings we can’t experience that. Once a year, we get drunk until we start blessing Haman because when we analyse the story of Purim we realise that because of him and his plan, we merited the rebuilding of the Beis Hamikdash. The proper way to get drunk of Purim is to sit down and write list of every issue bothering you, every struggle, pain and all the troubles of the Jewish people. Then drink a lechaim to them all because ultimately it’s all for the good. Hashem loves us and when we think He is working in the other direction, it’s only because we don’t yet understand. Purim is the day when intelligent people go beyond that which human beings are allowed to understand. In what may appear to be the worst of times, Hashem still loves us. M

Oneg Shabbos Issue 242. This page is sponsored ‫לע''נ ביילא בת ר׳ משה ע''ה‬

Purposes & Pitfalls of Repeated Rituals

arshas Tetzaveh details a number of activities, such as lighting the menorah and daily korbonos, with which the daily Mishkan workload was scheduled to start and conclude. Several of these activities attract the description ‘tamid’, which means ‘constant’, a term which sits uncomfortably with the reality that these activities were performed only once or twice a day, in the morning and evening. This difficulty is highlighted by the observation of Rashi, at the start of our parshah, that regular daily events can attract the term tamid even if they are not continuous. Why should this be? One explanation of Rashi’s statement is that the use of the term tamid to describe regular but non-constant activities provides us with a fundamental insight into how the dynamics of these cyclical events are viewed from the Torah’s perspective. The opening and closing ceremonies of the Mishkan’s daily routine were not intended merely to supply an element of solemnity or grandeur. Rather, they contextualise and grant legitimacy to everything that happens during the span of time that passes between them. By validating the various offerings that were brought throughout the day, the opening and closing activities can be seen to exert a constant influence and thereby justify the Torah’s description of them as tamid.

PRIVATE KORBAN, PUBLIC PERSPECTIVE The Tamid offerings, which open and close the daily sacrifices, are explained by Rav Hirsch as representing Judaism’s delicate balance between the interests of the nation and the individual. In order for an individual’s private korban to be valid, it must be offered in the time-space between the two national Temidim. This symbolises that while Judaism provides space for individual expressions of avodah, such expressions must acknowledge and respect the boundaries set by the Community. Rav Hirsch cites several Gemaras which describe how the Tzedokkim could not accept the public spirit of the Tamid offering, leading them to reject the notion that it is an obligatory national offering. The Tzedokkim maintained that Jews can connect themselves to Hashem only through the written letter of the Torah which is equally accessible to all, and that each individual is empowered to interpret and reject aspects of the Torah as he sees fit. This approach was mirrored by their rejection of the entire concept that halachah, determined by the Chachamim, could regulate the efforts of

an individual who is seeking to draw close to Hashem through a korban.

Rabbi Shmuel Phillips Author, “Judaism Reclaimed”

We can therefore see that, even though the Temidim were offered only twice daily, the description of ‘constant’ was justified by their validating and providing crucial context for all of the intervening private korbonos. This imparted the vital lesson that the subjective religious expression of individuals must accord with the values of the Nation of Hashem, to whom the Torah and its teachings were entrusted.

SHEDDING LIGHT ON THE SACRIFICES The menorah’s light is understood in both midrashic and kabbalistic sources to represent the ‘illumination’ provided by the Torah’s wisdom. Through the daily kindling of the Menorah, the Torah emphasises that the korban rituals are beneficial only when they are performed in a way that is consistent with the Torah’s spirit and teachings. Rituals, when practised without a proper understanding of their meaning and significance, have an unfortunate tendency to be stripped of their profound spiritual meaning. While it is true that the performance of all mitzvos is enhanced through a deeper understanding of their underlying meaning, awareness of the purpose and function of korbonos is particularly crucial. This is seen from the fact that manner of offering korbonos was repeatedly singled out for criticism by Neviim, who protested that the korban was being reduced to a superstitious ritual that was merely intended to appease Hashem and persuade Him to ignore their sins. In view of this very real risk – that the korban may ultimately distance people from Hashem rather than drawing them close - we can understand why the daily Mishkan service required the constant influence of the Menorah’s light to provide an essential context to the entire sacrificial service. M Adapted from a chapter of Judaism Reclaimed: Philosophy and Theology in the Torah by Shmuel Phillips (available on Amazon and Jewish bookstores, www.JudaismReclaimed.com). The chapter proceeds to discuss the concept of ‘tamid’ as it applies to mitzvos temidiyos, the chiyuv of Talmud Torah and Hashem’s constant renewal of the world.

7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

Righteous Among the Nation Walk the Walk This page is sponsored

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One of the ladies recounted how after hiding a Jewish girl for a year and a half, the Nazis decided that another Polish family would now live in the house with them. They thought it would be impossible to keep her hidden with these people living literally in the room next to them. How would they get her food, how would she use the restroom etc. Unbelievably, they somehow were able to manage for another full year until the liberation. It was simply incredible to be in the presence of people who had literally risked their lives to do the right thing. When we hear such real life stories, we really take the time to do some soul searching, thinking and stand face to face with our morals, our beliefs and our values. Are we just talking the talk or are we living it? Whilst we think of Mordechai, we have images of a heroic, popular and beloved leader, but it’s really not so straightforward. Mordechai was the Gadol Hador and as we know, told the Jews not to attend Achashverosh’s party. But, they articulated clearly to him that he was old school, and whilst his ideology may have worked in Eretz Yisrael, in this new country we had to get with the times and change our lifestyle. We need to play the politics game and make sure we are seen at the party. Shortly thereafter, the king decided that everyone must bow down to his right hand man Haman. Mordechai was the only one who refused and would not do it. They begged and pleaded with him to stop being so extreme and to do what the king decreed. All the other Rabbis were bowing, but Mordechai would not listen. Subsequently, a decree came out that all Jews were to be killed. Public enemy number one was not Haman, rather Mordechai. Everyone hated Mordechai, calling him an extreme irrational fanatic who would now be responsible for getting millions of Jews killed. They questioned how he could be called a Rabbi, he is an accomplice to murder! We all know how the story ends, how Mordechai was praised for being firm and standing up for his beliefs. He risked his life, the life of his family, and the life of all the Jews. No matter what people said and no matter what logic dictated he was unflinching. He was the first righteous among the nation, risking everything for his ethics, morals and belief. We can never make such a decision for a whole nation as we are nowhere near the level of a Mordechai, a prophet who

‫נלב''ע ב' אדר תשע''ז‬ ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬

was one of the men of the Great Rabbi Moshe Levy Assembly. We Executive Director, can however stop Chazak UK and think: what are my ethics and morals? What would I be willing to risk my life for? I once heard a rabbi say “ask yourself what you would be willing to die for and live for it”. If you would risk everything for family or for the community, then stop what you have been doing till now and make sure you are living for your family and for your community. Put into your schedule time to go away with your spouse, time to eat out with the family, and time to give back to the community. We often don’t realise our strength until we are faced with a monumental challenge. If we just stopped and asked ourselves what is it that I can do that no one else is doing. How can I change even one person’s life and make sure they are really living. If we tap into our strength and decide to do something revolutionary or even something we perceive as small, we are following in the footsteps of Mordechai living with mesirat nefesh, something that we can learn from everyone, especially the righteous amongst the nations. M

“

ask yourself what you would be willing to die for and live for it

“

had the privilege of meeting four different woman who received the medal of righteous among the nations in Poland. Each one was more amazing than the other.

A Gentleman who made the Oneg Shabbos integral to his every Shabbos

Oneg Shabbos Issue 242. This page is sponsored by OGR Stock Denton | ogrstockdenton.com

Amalek: Breaking the Aura

“Remember that which Amalek did to you…” Devarim 25:17

Hashem’s People When Hashem took the Jewish people out of Mitzrayim, He did it in a highly visible manner. The word spread quickly that these were Hashem’s people under His direct guidance and protection, and the world stood in awe of the Klal Yisroel. Shortly after this point, Amalek attacked and was severely beaten, its powerful warriors dismembered and laid helpless in front of the victorious Jews. While we won the war, Rashi explains that it was still a tragedy for us because now other nations were able to fight against the Jews. To clarify the point, Rashi offers a moshol. There was once a scalding hot bath that no one could enter. Along came one foolish individual who jumped in. Although he was immediately burned, he cooled off the bath for others. So too, even though the Amalekim were beaten, they cooled off the bath and made it easier for others to attack.

How did Amalek cool the bath? The Rosh HaYeshiva (Rav Henoch Leibowitz) zt’’l, observed that this Rashi seems to be counterintuitive. When Hashem brought the Jewish people into the desert, it was to be assumed that He would defend them. However, up until Amalek attacked, it was only a theory. What Amalek did was take this concept from the theoretical to the actual. It was now a reality; Amalek tried and was badly defeated. Anyone hearing of this battle understood that Hashem fights the Jews’ wars. In what sense, then, did Amelek cool off the bath? If anything, their attack should have made it more difficult for others to make the same mistake? The answer to this question seems to be that there are many factors that control a person’s behaviour. One of them is that people only consider what is in the realm of the possible.

Murder isn’t in the realm of the possible To illustrate, imagine that you walk out of your house one morning and find your driveway blocked by another car. You quickly conclude that person who parked that car is rude and inconsiderate. Because he had somewhere to go, he didn’t care about the consequences of his actions, and he blocked you in. You might even get angry. “The chutzpah of that guy! Not at all concerned with my needs, only with his own!” Your sense of righteous indignation might even take you so far as to consider taking revenge. Letting the air out of his tires might cross your mind or maybe even damaging the car. But it would be hard to imagine that you would begin fantasising about murdering the driver. “Let me see, would I rather choke him or stab him? A slow painful death or a quick violent one?” The idea of murder is so far removed from our realm of thought that it wouldn’t even cross our mind, no matter how angry we were. To us, murder is in the realm of the unthinkable.

Breaking the aura The Rosh HaYeshiva explained that when the Jewish people left Mitzraim, they were in the realm of the untouchable. The concept of any nation attacking the Jews was unthinkable. It wasn’t a thought that would be considered and quickly rejected; it just wasn’t a possibility. The Jews had an air of being so far above any other nation that no one would attack them – not because they would be beaten back, but because it was unthinkable. What Amalek did was break the aura. Although they were beaten, they now brought the idea of fighting the Jews into the realm of a question. Should we or shouldn’t we? Do we think we will win or not? Some people would and some wouldn’t, but

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it was now a question. And in that sense, it opened the door for others.

Rabbi Ben Tzion Shafier Founder, Shmuz.com

This seems to be the answer to this Rashi. Amalek “cooled the bath.” Even though they were burned they broke the sensation of the Jews being untouchable. This concept has great application in our lives. The stark difference between the Torah’s view of acceptable behaviour and that which is propagated in the world at large is so far apart that it would almost seem that we are experiencing a culture war.

The leaders of Sedom would be humbled As an illustration, imagine if the leaders of Sedom were reincarnated and given a brief tour of the Internet. They would likely fall down in humble submission. “We thought we led the vanguard of indecency and depravity. We now see that we were pygmies compared to giants. Such decadence, corruption and evil – we didn’t begin to scratch the surface of what you’ve brought into the world, and not just the world, into every living room and workplace. We respect you as true giants. How small we are compared to you!”

The dangers of our times In recent times there has been a destruction of all sense of decency, morality and common sense. Western society has become so materialistic, corrupt, and immoral that it is bares little comparison to that which the founding fathers of this country envisioned. Effectively, we have witnessed the death of right and wrong. And so, we find ourselves in a very difficult predicament. While the idea of being open-minded and broad are certainly Torah-based, in these times of clouded sense of right and wrong, for our sakes and the purity of our children, we have to insulate ourselves against influences that sell evil as acceptable and deviance as normal. As strange as it sounds, we are at war. A clash of cultures is being waged every day on the air waves, billboards and front pages of newspapers – and we are losing it. That which twenty years ago was unthinkable is now the norm. That which forty years ago was understood to be a psychological disorder is now labelled an alternative lifestyle, and at risk is the very fabric of the society. Especially in our role as parents and mentors, we have to be sensitive to the dizzying downward spiral of acceptable behaviours. While we were brought up in different times and may still recognise the truth for what it is, our children are brought in these times, and to them this is the norm. And so we must do everything that we can to keep this culture out of homes. Any of the media that propagates these values are dangerous forces that will seduce our children into perceptions that are far from the Torah’s understanding. It is times like these that try man’s understanding: his understanding of that which is right, good and proper; his understanding that Hashem created us to lead a proper wholesome, happy life. The unthinkable must remain unthinkable. M For more on this topic please listen to: Shmuz # 135 – Imagination – the Devil’s Playground

7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

Rabbi Shraga Kallus Rosh Kollel, Kollel Hora’ah L’Rabanim

as heard by Rabbi Avrohom Chaim Slansky

Chutzpah! This was the final straw! They were losing their son and they would hear of it no more. Each session he came home with another ‘insanity’, but this one totally infuriated them. The violin lessons were not up for debate. We find in this week’s parshah the details of each article of clothing that comprised the priestly garments, the bigdei kehunah. The gemarah in Erchin teaches that each article of clothing of the bigdei kehunah was an atonement for a different aveirah. The tzitz was a golden plate that was worn on the forehead of the kohen gadol and we are taught that it provides atonement for azus metzach, brazen acts, or as we may call it, chutzpah. The Chassam Sofer explains that this midah, of brazenness is the character trait of Klal Yisroel, we are the azin she’ba’umos, the most brazen of all the nations. It is an important element, because the harsh realities of galus dictates a necessity for such. So too, spiritually for a Jew to be able to survive in our society, he certainly has to be brazen. The only way to survive is with a bit of Chutzpah. It was these weekly ‘Jewish groups’ provided by the local Rabbi in Russia that got Yaniv hooked, and started the ball rolling. His parents wanted to hear nothing of this Jewish stuff and would wish their son stopped wasting his time by these ‘lectures’. However, the fire of authentic Yiddishkeit was burning inside Yaniv and he could not be stopped. His parents were never happy, but he was determined and kept on going and growing. This week it started to explode as he was taught about numerous laws of the Sabbath. He inquired, ‘am I allowed to play violin on Shabbos’? The rabbi answered in the negative and Yaniv accepted. But, when his parents heard that he would be missing his weekly violin lessons, they started screaming!! But, continues the Chassam Sofer, the midah of Klal Yisroel is also to be a baishanim, rachmanim, and gomlei chasadim, bashful, merciful and doers of good deeds. These two sets of traits are not a contradiction at all; rather one has to hover between both, this is the tightrope that is necessary to live life as a Frum Jew. There are two inherent attributes that tug at a person always: the loving and merciful side has to balance and keep the chutzpah in

check. Chutzpah is indeed necessary, but one must ensure that the chutzpah is reserved for acts of holiness. His parents started screaming, “We do not care about this Sabbath business!” Yaniv held his own, he would not desecrate the holy Shabbos. His father and mother just got more enraged and screamed “your violin lessons are on Saturday and you must go and play!” The fight continued for a few minutes, and finally Yaniv nodded, lowered his head and started to walk out the door. His parents breathed a sigh of relief - finally he was listening. There are times that call for Chutzpah, times that one has to dig deep and pull out that Yiddishe Chutzpah and let it empower oneself to fight the world! Their relief was short lived. Yaniv opened the door - he would not desecrate the Shabbos regardless how much anyone screamed. With a big smile on his face, he stuck his hand into the doorway and proceeded to slam the door on his fingers! Now, he could not play the violin. All his fingers were broken, but he – and Shabbos – were saved! The Chassam Sofer concludes that inscribed onto the Tzitz was Kodesh L’Hashem, as one needs to ensure that his Chutzpah is only used for Hashem and Jew needs a constant reminder to use the Chutzpah for the right causes. Every Jew has the ability to fight the world, battle his surroundings, prevail over the greatest of difficulties. Stand up for what is right and allow that inherent Chutzpah to encourage and embolden oneself to prevail. M

Oneg Shabbos Issue 242.

Putting things in PERSPECTIVE Megillas Esther tells of how King Achashveirosh made a party in the third year of his reign and the gemara, in Masechta Megillah, explains that this party was to celebrate Achashveirosh’s erroneous belief that the 70 years of exile that Hashem had decreed on His people had lapsed without our being redeemed and that Hashem had, chas v’shalom, abandoned us. Achashveirosh wasn’t the first to come to this conclusion and to make a celebration; Balshatzar, a previous ruler, had done the same thing. Let’s take a closer look at the miscalculations by Balshatzar and Achashveirosh, as well as the correct calculation of the 70 year period of exile. BY ROBERT SUSSMAN

0 (3318) Nevuchadnetzar becomes king by conquering Ninveh, which was where the head of the Kingdom of Assyria, Esser Chidon, was located. Malchus Bavel (the Kingdom of Babylonia) begins.

1 In the second year of his reign, Nevuchadnetzar

conquers Yerushalayim, plunders the Beis HaMikdash (the Temple), but doesn’t destroy it, and exiles Yehoyakim, the king of Yehudah (Judea), to Bavel, along with Daniel, Chananya, Mishael, and Azaria. This took place during the third year of the reign of Yehoyakim. Nevuchadnetzar subsequently returns Yehoyakim to Yerushalayim to rule over Yehuda, under his dominion.1

8 (3327) Yehoyachin rules for only 3 months before rebelling against Nevuchadnetzar. Nevuchadnetzar exiles Yehoyachin to Bavel, thus beginning Galus Bavel, the Babylonian Exile, and appoints Tzidkiyahu in place of Yehoyachin.2 0

1 2 3 4 5 6 7

4 After three years, Yehoyakim rebels against Nevuchadnetzar.

7 Three years after it began, Nevuchadnetzar crushes Yehoyakim’s rebellion, killing him and appointing his son, Yehoyachin, in his place.

19 (3338) Nevuchadnetzar destroys Bayis Rishon (the First Temple), which stood for 410 years, and takes all of the vessels from there. Nevuchadnetzar blinds and exiles Tzidkiyahu. Only a small number of Jews remain in Eretz Yehuda (Judea), with those who weren’t killed or died of hunger and disease being taken into exile to Bavel.3

45 After reigning for 45 years, Nevuchadnetzar dies and is succeeded by his son, Ehvil M’rudach.4

9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47

Balshatzar’s calculation: 70 years from Malchus Bavel (the Kingdom of Babylonia) Achashveirosh’s calculation: 70 years from Galus Bavel (the Babylonian Exile) The correct calculation: 70 years from Churban Bayis Rishon (the destruction of the First Temple)

The numbering 0 to 89 refers to the counting of the years from the beginning of Malchus Bavel, the Kingdom of Babylonia, which began with the reign of Nevuchadnetzar (numbers in brackets refer to years in the Hebrew Calendar).

42 JEWISH LIFE ■ ISSUE 136

With thanks to Mr Robert Sussman Reprinted with permission from Jewish Life magazine www.jewishlife.co.za

7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

74 Following the death of Koresh, who reigned for 3 years*, Achashveirosh becomes king. 71 Following Daryavash I, Koresh becomes king and grants permission for the Jews living in Bavel to return to Eretz Yisrael and to rebuild the Beis HaMikdash (what will be the Second Temple). Over 40 000 people return with Zerubavel, but the majority remain behind. Three nevi’im (prophets) rise up: one testifies as to the location of the Mikdash (the Temple); one testifies as to the location of the mizbeyach (altar); and one testifies that they could begin offering korbanos (offerings) in the absence of the actual Temple structure. Zerubavel and Yehoshua, the Kohen Gadol, build the altar and begin offering the korban tamid (the daily offering). The rebuilding of the Temple structure subsequently begins. The Kutim (aka Samaritans) disrupt and sabotage the rebuilding, eventually convincing Koresh to withdraw his authorisation to build, resulting in the construction being halted. For 18 years – until the completion of the 70 year period from the destruction of the First Temple – the construction is put on hold.

76 (3395) At the start of the third year of his reign, convinced that the

70 years of the Jewish exile has passed* and wanting to celebrate the Jews having not been redeemed, Achashveirosh makes an elaborate banquet at which he dons the clothing of the Kohen Gadol and uses the vessels from the Beis HaMikdash that had been previously captured by Nevuchadnetzar and used by Balshatzar.

86 In the twelfth year of Achashveirosh’s reign, the events of Purim take place. 88 After reigning for 14 years, Achashveirosh dies and his son from Queen Esther, Daryavash II (aka Daryavash HaFarsi, Koresh II, and Artachshasta) becomes king.

PHOTOGRAPHS: BIGSTOCKPHOTO.COM; ROBERT SUSSMAN

89 (3408) Daryavash II gives

permission for the building of Bayis Sheini (the Second Temple) to resume.

70 Daryavash I (aka Daryavash HaMedi) rules for one year. 3412 Bayis Sheini is 69 (3388) In the third year of his reign, convinced

that the 70 years of exile has expired and that the Jewish people have not been redeemed, Balshatzar makes a banquet and uses the holy vessels from the Beis HaMikdash that had been previously captured by Nevuchadnetzar. On that night, the Medians under Daryavash I and the Persians under Koresh engage the Babylonians in battle and Balshatzar is killed.5 Daryavash I becomes king.6

completed. Daryavash II insists that an image of Shushan, the capital city, be displayed there.

67 Ehvil M’rudach reigns for 22 years*, after which his son, Balshatzar, becomes king.

46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88

Based on Megillah 11b (with Rashi), The Jewish Timeline Encyclopedia, Charts For Learning The Daily Daf by Kollel Iyun Hadaf, and Seder HaDoros Footnotes and * on pg 44 JEWISH LIFE ■ ISSUE 136 43

Oneg Shabbos Issue 242.

THE ORDER OF THE RELEVANT KINGS: MALCHUS BAVEL: (The Kingdom of Babylonia) Nevuchadneztar Ehvil M’rudach Balshatzar MALCHUS PARAS U’MADAI: (The Kingdoms of Persia and Media) Daryavash I Korech Achashveirosh Daryavash II

THE CALCULATIONS: Balshatzar’s calculation:

Based on the verse (29:10) in Yirmiyahu (Jeremiah), which says, “So says Hashem, when it is fulfilled in Bavel (Babylonia) 70 years, I will remember you,” Balshatzar thought that the 70 year exile was to be counted from when Nevuchadnetzar took the kingship from Esser Chidon, the king of Assyria, thus beginning Malchus Bavel (the kingdom of Babylonia). Balshatzar counted: 45 years of Nevuchadnetzar’s reign + 23 years* of Ehvil M’rudach’s reign + 2 years of his own reign for a total of 70 years.

Achashveirosh’s calculation:

Achashveirosh believed that Balshatzar had erred by a total of 8 years because the verse in Yirmiyahu (Jeremiah) doesn’t say l’malchus Bavel (to the kingship of Babylonia), but l’Bavel (to Babylonia), meaning that the 70 years should be counted from the beginning of Galus Bavel (the Babylonian Exile), which started with the exile of Yehoyachin. To get these 8 extra years, Achashveirosh counted: One year from the last year of Balshatzar (who ruled for a total of 3 years) + 5 years* from a combination of Daryavish I and Koresh + 2 from years from his own reign for a total of 70 years.

The correct calculation:

The 70 years should be counted from the destruction of Bayis Rishon (the First Temple). Achashveirosh miscalculated by a total of 11* (really 13 years because of the partial years that he miscounted). To get these 13 extra years, we count: 12 years from Achashveirosh’s reign + 1 year from the reign of his and Esther’s son, Daryavash II. So the correct calculation looks like this: 26 years of Nevuchadnetzar’s reign (45 minus 19, as Bayis Rishon, the First Temple, was destroyed in the 19th year of Nevuchadnetzar’s reign) + 22 years of Ehvil M’rudach’s reign + 3 years of Balshatzar’s reign + 4 years from the combination of Daryavish I’s and Koresh’s reign + 14 from Achashveirosh’s reign + 1 from Daryavash II’s reign for a total of 70 years. *Rashi explains that Achashveirosh made two errors in counting the reigns of previous kings, due to the overlapping of years of their reigns when counting. In other words, a single calendar year can have two different kings within it, with each one subsequently having that same year count towards his reign – in essence, causing a double counting of the same calendar year when measuring time by the kings who reigned during a particular period rather than by the actual passage of time. Achashveirosh’s two errors were: (1) He counted an extra year between the reigns of Nevuchadnetzar and Ehvil M’rudach, ascribing to Ehvil M’rudach a total of 23 years instead of 22 years [seemingly, Balshatzar made this same error (in addition to his beginning the counting of the 70 years from the wrong event) – with the result being that he wound up with a total of 69 years instead of 70 years]; and (2) He counted 5 years for the combined reigns of Daryavash I and Koresh, when we find that there were only 4 years between them. As a result, Achashveirosh thought that it had been 78 years since Galus Bavel began (in the 8th year of Nevuchadnetzar’s reign), when it had really only been 76, making it not 70, but 68 years since the exile began. Regardless, Achashveirosh was still calculating the 70 years from the wrong event! So, the gemara explains that Achashveirosh’s calculation was 11 years off, which was really 13 years off because of the partial years that resulted in his miscounting an extra year towards Ehvil M’rudach and an extra year towards the reigns of Daryavash I and Koresh. JL

44 JEWISH LIFE ■ ISSUE 136

In 3321, Yirmiyahu HaNavi (Jeremiah the Prophet) wrote Eicha, Lamentations, which foretold of the impending destruction of Bayis Rishon (the First Temple), as well as the utter devastation and exile of the Jewish people. Upset by what Yirmiyahu had written, Yehoyakim burned Eicha (which was subsequently rewritten). 2 As discussed in Masechta Megillah, this date is 7 years from the conquering of Yehoyakim and 8 years from the kingship of Nevuchadnetzar. 3 As discussed in Masechta Megillah, this date is 18 years from the conquering of Yehoyakim and 19 years from the kingship of Nevuchadnetzar. 4 See 2 Melachim (Kings) 25:27, which explains that Ehvil M’rudach became king 37 years after the exile of Yehoyachin, which was in the 8th year of Nevuchadnetzar’s reign. 5 Rashi explains that this was 69 years to the day from when Nevuchadnetzar conquered Yehoyakim. 6 Rashi explains that Daryavash I completed the remaining time of the 70 years of Galus Bavel. 1

Wishing all our readers and all of Klal Yisroel a Purim Sameach!

7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

Fooncthue s

Positive

11 came on time and then you missed the whole tefilla? Such a pity!” However, I know that it would not help me to react that way. As it was, the boy was burnt. Did he need me to add fuel to the fire? Then Hashem endowed me with the idea of a different type of approach; a special, sweet reaction. When the boy came to me after shacharis to wish me good morning, I was surprised. Usually my students did not come over to wish me good morning after tefillah. I warmly shook his hand and told him, “You have no idea how happy you made me when I saw you arrive so punctually at 8:00 AM. It was such a pleasure to see you come on time. Amazing! Such a delight!” He was touched. I could saw how good he felt. The next day, the boy came on time again and tried a little harder. This time he only fell asleep at 8:15 AM. Again when he approached me after shacharis, I responded enthusiastically. “I love to see how you come on time to tefillah. You are zooming to the stars.” Seeing his face glow, made it worth every bit of effort. So what if he fell asleep again? I didn’t say a word! Encouraged by the positive feedback, slowly but surely, the bachur stayed up longer and longer until he remained awake the entire shacharis.

Rav Shai Atari Derech HaBaal ShemTov

Some students in our schools are pulled in two directions. The father is not religious and turns on the television on Shabbos. Then, the mother sends her son to yeshiva. And the son is split. In one ear he hears, “Why in the world are you going to this frum school? Are you crazy?” and in the other ear rings his mother’s encouragement, “Go to school, sweetie.” The son is stuck between his father and his mother. He doesn’t know who is right – his mother or his father. Besides for that, there are endless nisyanos waiting for him from his friends on the “street.” Among all these challenges, his mother sends him to our school, one that is specifically designed for kiruv rechokim. Every morning, shacharis starts at 8:00 AM. Does anyone come to the beis hamedrash 8:00? Some come at 8:05, others turn up at 8:10, some stretch in at 8:15 and by the time the latecomers roll in at 8:20, we are already holding after kriyas shema. One morning, I noticed that one of my students arrived promptly to shacharis at 8:00 AM. By the time 8:10 came around, he had put down his head on the table and fell asleep. He continued to sleep throughout the entire tefilla. What should my response be after such a show-up? He slept through the whole davening! As mashgiach of the yeshiva, my natural reaction was to tell him, “Isn’t it a shame? You finally

After a while, I noticed that he started shuckling, shaking back and forth in concentration. When he came to me after davening, I said, “I see your davening changed entirely. You’re already moving heaven and earth. What a joy to see!” A while later, he started approaching me after mincha. The compliments gave him such a boost, that subconsciously he started coming after mincha to hear more. It is amazing how focusing on highlighting the positive, encourages the person and brings out their top potential. Let us get excited over the positive qualities that we do see despite the negative that always lies underneath. Lift the other person up! Bring out the beautiful points that you notice and focus on that. Compliment! You will be delighted with the outcome. M To join the Derech Baal ShemTov Whatsapp Group, contact +972 58 313 9000

Oneg Shabbos Issue 242.

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

Rabbi Meir Orlian Halachah Writer, BHI

BUMPED!

extra items as a bonus, the agent and the sender share the bonus” (C.M. 183:6).

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.

“Why is this?” asked Chaim.

“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!”

“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.

“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

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7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

SHEMIRAS HALOSHON Daily Inspirational Stories

Listen to over 1270 stories and subscribe to receive them dailyon storiestoinspire.org or Whatsapp: +1 (310) 210-1205

The Hand of Hashem

Rabbi Yissocher Frand

I received more feedback from my nine-year-old grandson’s story that he shared in a telephone interview with the Chofetz Chaim Heritage Foundation than I do from many of my drashos. This was his story: Mummy took us to the library. We were half way there and then Mummy realised that she forgot to bring the books to return to the library. Mummy drove home and when she got home she realised that she left a pot on the stove and there was no water in the pot. The fire was still on and there would have been a fire, but Hashem saved us! That’s how a nine-year-old felt Hashem’s hand in his dayto-day life. He saw and felt tangibly the loving, guiding hand of Hashem! One practical idea to keep our Yiddishkeit tangible and make our connection with Hashem concrete is to write down stories where you personally felt Hashem’s intervention in your life. Every time you feel Hashem’s guidance in your life, capture that moment by writing it down. This will raise our level of Yiddishkeit from being dry to us having an intimate connection to Hashem. Rav Yaakov Kaminetzky zt’’l related a story of a group of boys in cheder in old-time Lithuania. They were all playing jacks and one child lost all of his jacks. Trying to think of a creative way to acquire some jacks, he told to his friend, “If you give me half of your jacks, I’ll give you half of my Olam Habah.” The teacher got very angry at him. “You’re giving your Olam Habah away for jacks?!” Rav Yaakov points out to us how in those days, to a child in Lithuania, Olam Habah was a reality. It was real! It was a commodity! It was something that you could trade because Hashem was real and tangible in their lives. That’s what we have to do. We have to bring Hashem into our lives. We have to make Him real. We have to feel tangibly that there is a Ribono Shel Olam. By writing down the stories of when we feel the hashgachas Hashem in our lives, they will have an impact on us. When we seize and capture the moments where we felt Hashem’s loving care and protection, we will develop a tangible intimacy with Hakodosh Boruch Hu.

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

HE’LL GO BALLISTIC! What if you have every good reason to tell someone that another person is harming him, but you know that this will result in harmful retaliation? May you still give the warning? Are you obligated to do so?

THE DILEMMA

You heard your neighbour Yosef tell another neighbour, Shaul, that he shouldn’t let his children play in the home of still another neighbour, Reuven. “Reuven’s wife is a space cadet,” Yosef said. “She doesn’t keep an eye on the kids. My four-year-old once played there and he wrote all over himself with permanent marker.” You feel that Reuven should know that his home and family are being besmirched, but he has a bad temper, and will very likely retaliate harshly against Yosef. What should you do?

THE HALACHAH

If your report might cause undue harm to the subject, either through physical or financial revenge or even loshon hora, then the rechilus is not justified by your constructive intent. Sefer Chofetz Chaim, Hilchos Rechilus 9:2, #5, with Be’er Mayim Chaim 9

The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.

Oneg Shabbos Issue 242.

Daf Yomi WEEKLY

‫ברכות ס"ד‬ MAZEL T ON COMP OV LET BEROCH ING AS!

HALACHA Highlight

BROAD KNOWLEDGE OR PROFOUND ANALYSIS? ‫ סד‬-. ‫ סיני קודם‬:‫ סיני ועוקר הרים איזה מהם קודם? שלחו להו‬:‫שלחו להתם‬ .‫שהכל צריכין למרי חטיא‬

The Rabbis sent a question to the scholars in Israel: A person with wideranging knowledge and an individual with the ability of piercing analysis, which takes precedence to lead? The scholars of Israel responded: The individual with wide-ranging knowledge takes precedence, because everyone needs the “master of wheat” (i.e. an individual who has amassed a great body of knowledge). - 64a In the preface to his first volume of Yabia Omer, Rav Ovadiah Yosef zt’’l discusses this age-old question, namely which is preeminent: a great body of information or deep analysis. Rav Ovadiah records the views of numerous great authorities through the ages who strongly emphasis the need for acquiring broad knowledge. He indicates a possible contradiction: although the scholars of Israel responded that broad knowledge takes precedence, we are taught1 that in a disagreement between Rabba, the analytic thinker, and Rav Yosef, the individual of broad knowledge, the law would be in most cases in accord with the view of Rabba. This contradiction is resolved by pointing out that Rabba was 18 years old when he assumed the mantel of leadership. He led for 22 years. During that time his constant interaction with the students afforded him new vistas of profundity. It is because of this that ultimately the law is in accordance with Rabba. There is a view2 that if there are two scholars to be called to the Torah, one is a Posek with broad knowledge and the other is a scholar of deep analysis, the Posek with the broad knowledge takes precedence. The Pri Megadim3 explains this based upon our Gemara that ‫ סיני‬precedes ‫עוקר הרים‬. Rav Shlomo Kluger4 questions this. He posits that possibly an individual of broad knowledge took precedence over an analytic thinker in Talmudic times, when printed books were unavailable. However, today when printed books are available, a person is able to quickly find information with a little research. Therefore, the concept that everyone needs the “master of wheat” no longer applies. Accordingly, possibly the analytic thinker should receive precedence because what he offers is unavailable elsewhere. Rav Yosef responds by noting many authorities who opine that even in the age of print, the law is that the individual of broad knowledge takes precedence over the deep thinker. Rav Yitzchak Zilberstein ‫ שליט"א‬presents5 a very interesting derivative of this concept. If there are two doctors, one whose knowledge is wide ranging, and another who is outstanding in his understanding, and they disagree about a medical diagnosis, whose opinion should be followed? He notes that this question was brought to the first Gerrer Rebbe, Rav Yitzchak Meyer Alter, the Chidushei HaRim zy’’a6. The Chidushei HaRim resolved the question based upon our Gemara that extensive knowledge outweighs analysis. Rav Zilberstein remarks that he presented this matter to his father-in-law, Rav Yosef Sholom Elyashiv ‫זצ“ל‬. Rav Elyashiv challenged this position. He explained that in our Gemara the issue was the leadership of the Yeshivah, and for that expansive knowledge is necessary in order to enlighten the students with whatever information is required. However, when it comes to diagnosing a medical situation, then it is more likely that a profound thinker will reveal the true diagnosis. Brought to you by

.‫בבא בתרא (קיד ע"א) ובתוס' שם‬1 .‫ שיורי כנה"ג (סי' קלח הגה"ט אות ט) הוב"ד בא"ר שם‬2 .)‫ פרי מגדים (סוף סי' קלו בא"א‬3 .‫ בהגהותיו לפרמ"ג שם‬4 )‫ עמ' שצו‬,‫ ס' חשוקי חמד על ברכות (כאן‬5 .)‫ מובא בס' מאיר עיני הגולה (הוספות אות יד‬6

he Torah lists in detail the beautiful garments that the Kohanim had to wear when serving in the Mishkan. As the Kohen had a unique and important position amongst the Jewish nation, it was imperative that he dressed in a way that impressed upon him the importance of his position and his mission. A person’s clothing can have an effect on the way they feel. A ‘pyjama day’ can leave a person feeling relaxed, perhaps even lethargic, whereas a person in black tie attire will carry themselves very differently. This concept of exterior affecting our interior is not limited to clothes.

The Sefer Hachinuch explains that a person’s attitude is influenced by his actions.

A story is told of a man who asked the Chofetz Chaim for some advice regarding working in a bank. The Chofetz Chaim advised that if he is to work there he should work in the department that gives out the money, rather than the department that takes it in. Someone who repeatedly takes will be affected by the act of taking, but on the contrary a person spending all day giving can become more of a giver. This is the extent that our actions can affect who we are on the inside.

Understanding this leads us to a life changing revelation. To change who we are on the inside we should change what we do on the outside! The way to become a giver is to desire to change, and then to act.

Give, give and give some more! www.jgift.org

7 Mar 2020

‫י"א אדר תש"פ‬

‫ פורים‬- ‫פרשת תצוה‬

The Power of One Person R’ Yossi Benoussan Mashgiach Ruchani at Yeshiva High School of Cleveland

I stumbled onto this story through Divine Hashagacha; the Ribono Shel Olam handed it to me. I feel humbled to share this story, yet I feel it is a message that must be passed on to the world. Shimon was a little boy of three years old when his family moved to the United States from Uzbekistan. Although the family knew that they were Jewish, but that is where it ended. Shimon knew nothing at all about his glorious heritage and background. Shimon knew so little about his heritage, to the point that he told me that when he was a young boy, he wanted to buy his mother a gift. Jingling the few dollars that he had in his pocket, he walked into the store to pick out a present. After much deliberation, he chose for his mother a necklace with a cross on it. Excited, he brought it home and handed it to his mother. His mother’s first reaction was shock. Then she recuperated, laughed and threw it aside. “Thank you so much, sweetie,” she smiled. When Shimon reached school age, he enrolled with all the other boys in his area to the local public school in Queens – P.S. 201. However, as he was getting older, his parents started realizing how grim the situation was. Their child knew nothing about Yiddishkeit! A few rabbis got involved and Shimon started attending JEP. Rabbi Zalman Deutcher started applying pressure and encouragement and eventually, Shimon was transferred out of public school and sent to yeshiva.

I have been working in kiruv for many years, both in kiruv rechokim and kiruv kerovim and I can tell you this. When a person has the zchus of transferring a child out of a public school and putting him into a yeshiva, it gives them such a high that no drug on earth will give him; the knowledge that he just saved that person’s life. However, these stories don’t end in middle; they continue with ups and downs. In life, there are constant struggles and so when Shimon reached high school, he transferred back to public school. I never spoke to Rav Deutcher about this, but I’m sure that there was a moment over there when Shimon returned to public school that Rav Deutcher said to himself, “That’s it – I lost this boy.” There probably was a feeling of failure and of lost hope. However, we do not realize the power we have. And Rav Deutcher did not stop. He kept going and going and going. He kept encouraging Shimon and his parents. He kept bringing him into JEP and inviting him to participate in all the Jewish after-school programs. Life success stories are written very, very slowly. A person does not see the fruits of their labor right away. Slowly but surely, Shimon started coming around. Eventually, Shimon himself started doing kiruv. He was mekarev his younger brother, Reuven, and his parents. He had an uncle who was also very avidly involved in his kiruv process. Shimon grew up to be a sincere Torah Jew. Today he has a beautiful family and it is heartwarming to see him surrounded by wonderful religious children, nieces and nephews. Who is Shimon? Shimon’s name is Shimon Kol Yaakov. Shimon and

Reuven started a little website a few years ago called TorahAnytime. com. They have affected hundreds of thousands of Jews with Torah shiurim. Rabbi Deutcher could have slept in that day and say, “That’s not my problem! If that kid wants to go back to public school, let him! His parents don’t see the value of our heritage, so I’ll let him go!” We have no right to give up on any one of our children just because he spit us in the face or just because he went back to his old ways! Stories do not happen overnight! They take a lifetime! And it is our honor to be a part of those stories! When our neighbor is suffering, we stand up as one individual and we could fail. However, we have no idea what failure or success really is. We have no clue how to measure failure. All we know is that we must put our best in. Lo aleicha hamelacha legmor. It’s not contingent upon us to finish the work. We work for Him. Hashem runs the world. We are pawns for Him. We are soldiers for Him. We must try our best to do the utmost because we are working for Him. We do not try to bring another person closer to Judaism for the sake of our own glory. We don’t try to help others grow so that they write that book about us one day. We try because we are so great and it is our honor to do our part in Hashem’s world. Every one of us can change the world! M

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