251. Emor by Oneg Shabbos

251

‫פקד יפקד ה' אתכם‬

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

MAN

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‫פרשת אמור‬

‫ט"ו אייר תש"פ‬ 9 May 2020

‫פרקי אבות פרק ד' • ל' לעומר‬

‫קבלת שבת‬ MAN

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MAN

Save Yourself from the Clutches of the Yetzer Hara 8.47

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‫“ויאמר ד’ אל משה אמר אל הכהנים בני אהרן‬ )‫א‬:‫ואמרת אלהם לנפש לא יטמא בעמיו” (כ’א‬

This posuk is connected to the posuk in Tehillim, “Day to day utters speech, and night to night speaks out.” The Arizal explains the reason that everyday we make the brochos every day of “‫ ושלא עשני עבד‬,‫”שלא עשני נכרי‬. Our neshomos leave us when we go to sleep at night; the neshomos of nochrim or avodim do not connect to our holy neshomos and we are zoche to receive back our pure and holy neshomos in the morning. This is not something that we should take for granted, rather it is an avodah that we must work on in order to be zoche that a pure and holy neshama is returned to us in the morning. Now that we are zoche to have a holy and pure neshama, one should want to nurture his neshama so that it remains alive with kedusha at all times.

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‫ספר דברים‬

‫ספר במדבר‬

‫ספר ויקרא‬

LON

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message, the message of the importance of the nefesh and how they must remain kodosh. It is also a message to the rest of Klal Yisroel to value what Hakodosh Boruch Hu gave each and every one of us – a holy neshama from below the kisei hakovod and we must cherish it. We must seek to become kodosh, and to truly recognise the greatness of Hashem. While it is important for us to know the great deficiencies of man versus Hashem, more importantly we must recognize the greatness of Hashem, and this will bring us to yiras Hashem and ahavas Hashem. May we be zoche to truly recognize Hashem in this world, and to have true yirah and ahavah for Hakodosh Boruch Hu. M

Mazel Tov to Family G Roediger on the occasion of

Yonah’s

Bar Mitzvah ‫ספר שמות‬

Please daven for

‫ספר בראשית‬ ‫לע"נ‬

‫לרפואה שלימה בתוך חולי ישראל‬ ‫לע''נ ר' בנימין בן ר' מאיר דוד ז''ל‬ ‫נלב''ע ב׳ אדר תשע''ז‬

8.37

Author of Seforim, Parshah Pshetl

‫הב' אברהם יוסף אריה‬ ‫בן רוחמה אילה נ"י‬

‫לע''נ ר' מרדכי בן ר' שלום ז''ל‬ ‫נלב''ע ט''ו סיון תשס''ב‬

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Rabbi Yaakov Yosef Schechter

The kohanim must understand the essence of their own neshama and the essence of every Jewish neshama. There is much kedusha there; they must harness that kedusha and bring it forth. While this parshah is exclusive to kohanim, it is also a lesson for the rest of Klal Yisroel. The kohanim spend their time performing avodah for Hashem on behalf of Klal Yisroel. They must understand this

The way to accomplish this is to fear Hashem, and to follow the mitzvos of the Torah. More than fulfilling the mitzvos of the Torah is to be osek in Torah as much as possible; that will save a person from following the yetzer hara, who seeks to get him to turn away from the path of Hashem. The Alshich Hakodosh

‫לע"נ ר' יקותיאל זלמן נאה ז''ל‬ ‫בן ר' חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬

10.01

asks why the posuk here says, “‫”ולנפש לא יטמא‬ that one should not become tamei from the nefesh, instead of saying that which is more accurate,”‫ – ”ולמת לא יטמא‬That you shall not become tamei from the meis. The Torah hid this message in the command to the kohanim to remain tahor, that the kohanim are not to cause their nefesh, their holy and pure soul from Above – which we are zoche to receive anew every day and not to receive one from a nochri or eved - to become tamei. The Medrash tells us that the posuk in Tehillim relates to us how to keep our neshomos pure and holy. “‫ – ”יום ליום יביע אומר‬One must be osek in Torah specifically using his mouth, as it says in Eiruvin 54a “‫ – ”כי חיים הם למוצאיהם‬that one should bring forth words of Torah from his mouth. If one will be osek in Torah every day, then, “‫ – ”ולילה ללילה יחוה דעת‬every night when your neshama goes up to shomayim, you need not worry, for your neshama will be infused with ‫דעת‬, which represents the essence of the neshama. By learning Torah, one saves himself from the clutches of the yetzer hara, and ensures that one follows the correct path of avodas Hashem. (‫)ברך משה‬

“Hashem said to Moshe: Say to the kohanim, the sons of Aharon, and you shall say to them that for a dead person he shall not become impure among his people.” Why does the posuk say that they should not become tamei due to the “nefesh” instead of saying that they should not become tamei due to the “meis”, the dead person?

‫לע"נ מרת טויבא רחל נאה ע''ה‬ ‫בת ר' שמואל שמעלקא הי''ד‬ ‫נלב''ע כ''ה מנחם אב תשע''ז‬

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‫בס"ד‬

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Oneg Shabbos Issue 251

The Torah’s System of Self Perfection “A cow or a sheep, it and its child, do not slaughter on one day.” (Vayikrah 22:28) In one of the many mitzvahs that teaches us how to deal with animals, the Torah commands us not to kill a mother and its offspring on one day. The Sefer HaChinuch explains that one of the rationales behind the mitzvah is “to train ourselves in the trait of mercy, and to distance ourselves from the trait of cruelty. Even though we are permitted to slaughter animals to eat, we must do so in a merciful manner. Killing both the mother and the child on the same day is merciless and will train us in brutality. Therefore, the Torah forbids it.” This Sefer HaChinuch is difficult to understand. If the Torah is concerned about the good of the animal and its suffering, then the logical thing to do would be to forbid slaughtering it. If, on the other hand, the Torah is concerned about man and the damage such actions will have on him, then slaughtering another living creature to consume its flesh is about as barbaric an act as one could imagine. Surely the act of killing the animal should be forbidden altogether. Yet the Torah allows you to kill animals for any productive reason: whether for their hides, their meat or any other use. Not only that, you may slaughter as many of them as you like. You may butcher a thousand cows in one day to make shoes to bring to the market – this won’t lead you to cruelty – but you must make sure that none of these animals are related. If two of those cows are mother and child, it is barbaric. Don’t do it! This mitzvah seems very difficult to understand. The answer to this question is based on understanding how our middos are shaped. In many places, the Sefer HaChinuch stresses that a person’s actions moulds his very personality. If he acts with kindness and compassion, these traits become part of his inner nature. He will then feel other people’s pain and it will become difficult for him to ignore their pleas for help. He will become a kind, compassionate person. The opposite is true as well. If a person acts with cruelty, this trait will become part of him. It will be more difficult for him to care about another person’s plight. He will have a difficult time being sensitive to the suffering

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

of others. He will have adopted callousness into his inner essence.

Dovid HaMelech was a mighty warrior According to this logic, it would follow that Dovid HaMelech should have been one of the cruellest men in history. He was known as a mighty, merciless warrior. He killed a mountain lion with his bare hands. He won the rights to marry Shaul’s daughter by killing and disfiguring 200 Pilishtim and bringing back their body parts to the king. When Avshalom waged war against him, Chushi advised, “Do not think of ambushing him (Dovid) at night, for everyone knows that he fights like a bear.” And Dovid said about himself, “I will seek out my enemy and have no mercy upon them.” Yet we know that Dovid was one of the kindest, most compassionate men who ever lived. Tehillim is not the expression of a cruel man. It is a manifestation of his pure devotion to Hashem, the outpourings of a heart that is pure, kindly and full of compassion. How is it possible that going to war didn’t ruin him?

The formula for perfecting one’s middos The Orchos Tzadikim in his introduction explains that perfecting one’s middos is comparable to a chef preparing a meal. The right ingredients, in the right proportions, prepared in the right manner, will yield a delicious dish. However, all three have to be correct. If, for example, instead of sautéing the onions for 10 minutes, you leave them on the flame for an hour, or if instead of a teaspoon of salt you add a cup, the food will be inedible. It is the quality of the ingredients, in the proper amounts, prepared correctly, that determines the final product. So too, he explains, when working on one’s character traits. It is the right amount of the right middah in the right time that is the key to perfection. Each middah has its place, time, and correct measure. This seems to be the answer to Dovid HaMelech. When he went to war, it was in the manner that Hashem directed him. Hashem designed the human and understands the delicate balance within

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him: what affects him and how. Hashem commanded us to make use of certain behaviours, in certain measures, and at certain times. The same act when done for the wrong reason will be disastrous to the person. However, when it’s done for the right reasons, in the right measure, it will not harm him. Dovid remained pure and unsullied because he followed the Torah’s system of self-perfection, designed by the only One who truly understands the nature of the human.

The Torah: the ultimate system of perfection This seems to be the answer to the Sefer HaChinuch as well. The Torah isn’t concerned about the pain of the animal; it is concerned about man. Man is the reason for creation. Everything in existence was formed to serve him. However, man was fashioned in a delicate balance. If he uses this world for its intended purpose, in the right way, in the right time, then he grows and perfects himself. However, if he uses the world incorrectly, in the wrong manner, or to the wrong extent, he is damaged by that process. The act of killing a mother and child is akin to wiping out generations; it is pitiless and cruel. Hashem, Who understands the balance and nature of man, has told us that killing an animal for good use will not lead you to a hardened nature, provided you do so within the given boundaries. Remain within the system and you are safe. Leave these guidelines and you are in grave danger. This concept is very applicable as it helps us appreciate the wisdom of the Torah’s system for growth. There is much that modern man understands about the inner workings of the human, and there is at least as much, if not more, that he doesn’t understand. Hashem has designed us and has given us the guidebook for perfection. It is our job to follow the Torah’s directives in the right balance, in the right time, in the right manner, thereby actualizing our potential as the reason for all of creation. For more on this topic please listen to Shmuz #187 – Self Mastery- The Key to Good Middos. The new Shmuz book: Stop Surviving and Start Living is now in print! “Powerful”, “Thought Provoking”, “Life changing”, is what people are saying about it. Copies are now available in stores, or at www.TheShmuz.com, or by calling 866-613-TORAH (8672).

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9 May 2020

‫ט"ו אייר תש"פ‬

‫פרשת אמור‬

Our chance to board the plane Parshas Emor is one of the more familiar parshiyos in the Torah because it is also read on Yom Tov. In perek 23, the Torah dedicates forty four pesukim to discussing Shabbos followed by the Yomim Tovim. I would like to focus on these most fundamental tenets of Yiddishkeit based on comments of the Chassam Sofer zy”a, thereby explaining the difference between Shabbos and Yom Tov. The Torah tells us in Parshas Kedoshim, ‫איש אמו ואביו תיראו ואת‬ ‫שבתותי תשמרו אני ה' אלוקיכם‬- Every man shall revere his mother and his father, and you shall observe my Shabbosos, I am Hashem your G-d. The first item we take notice of here is that Shabbos, respecting one’s parents and Hashem are all joined together. Later on, the Torah tells us ‫את שבתותי תשמרו‬ ‫ומקדשי תיראו‬- You shall observe My Shabbosos and revere My sanctuary. Over here, Shabbos and respecting Hashem’s sanctuary are combined. Furthermore, Hashem is calling Shabbos His own. The Chassam Sofer explains this based on the prohibition of lo yeishev bimkomo, which prohibits one from sitting in the father’s seat, unless express permission was granted. If this is the halacha regarding a parent, then the same must be true regarding Hashem. Namely, reverence of Hashem and His sanctuary will surely prohibit entry unless one was specifically invited. If the same possuk that tells us to revere Hashem’s sanctuary then tells us to observe His Shabbos, then this must mean that we are being invited inside Hashem’s Space on Shabbos to observe it together with Him. Accordingly, Shabbos is the exception to the rule of lo yeishev bimkomo. Hashem tells Moshe to inform us of a special gift that He keeps in His treasure chest called Shabbos. This is an express invitation from Hashem to come and join Him on Shabbos (Shabbos 10b). It doesn’t say that

Rabbi Mordechai Appel Shomrei Shabbos Chevra Mishnayos & ‫דרכים בפרשה‬

Hashem removed Shabbos from His treasure chest and gave it to us, but rather we are informed of it and can join Hashem in His personal space by observing it properly. As with any invitation, a guest must follow certain etiquette. Therefore, the possuk states right away that we must revere the Shabbos. The Chassam Sofer likens this to one that is invited to come and visit the king’s palace. He must prepare himself for the visit by bathing, dressing in his finest clothing and even preparing the conversations that will take place. And if he is told to bring food with him, you can imagine that the finest delicacies will be brought along. It goes without saying that he must show up on time. This is not just another tourist attraction, but an opportunity of a lifetime to be cherished forever and taken advantage of to the fullest extent. As Yidden, we are given this opportunity each and every week, but we must realize that it cannot be taken for granted and turned into just another day off. How would the King look at such a visit? In fact, one that comes to the palace uninvited is trespassing which is a serious transgression. Similarly, if a goy keeps Shabbos he receives the death penalty, because he was not invited to join Hashem in this special space. Yom Tov is different in that instead of the King inviting us, we invite the King to our home. The one that gives the invitation is the one that will decide the time. For Shabbos, it is Hashem that sets the time, whereas on Yom Tov, we can set the time (mekadeish Yisroel v’hazmanim). Furthermore, because we are at home, there is more time to go ahead and prepare the foods. The common denominator of course is that Shabbos and Yom Tov are incredible opportunities to bask in Hashem’s presence and really take advantage. How silly it would be to just throw away such a gift. We all know “other people” that really begin to fly when Shabbos and Yom Tov begin,

utilizing every moment. Why shouldn’t we be one of those people? Why should we be a spectator when there is an open invitation to actually join in? I would like to end off with a mashal that I heard from Rav Shimshon Pinkus zt’’l (Hagadda shel Pesach). Two people arrive at the airport at the same time. One of them stands on the side waving to others and talking, while the other is going through the security points and checking his luggage. After some time, both will leave the airport; one in his car and the other on the plane. The one that is travelling may find himself in a completely different time zone, using a different currency, speaking a different language, dressing up for a different climate and enjoying a different cuisine. The other one will get into his car and go right back to the exact same routine as only a moment earlier. The difference between the two is that upon entering the airport, one boarded the plane and the other did not. Shabbos and Yom Tov is our chance to board the plane. It is our opportunity to really transcend far beyond anything that is typically within our reach. Let us make the most of it and bask in Hashem’s presence. M

Oneg Shabbos Issue 251

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

Is Time Really Money? Is America’s famous saying “Time is Money” accurate? Why do we describe the most valuable thing that we have – time – with money? Time is money?!? No it’s not! Rav Yaakov Galinsky zt’’l used a mathematic theorem to disprove this twisted concept. Everyone knows that if A equals B then B must equal A. So parallel to that, if time is money, then money must be time. Try telling that to someone who is dying in the hospital. Can he buy one extra second of time for all the money in the world? Obviously not. He cannot delay his death by one second. Following that, if money is not time, then time cannot be money! It is crucial for us to not live years of life, but instead days of life. Every day should be lived to the utmost. Every morning should be treasured as if this was the first day of our lives. Let us ask ourselves, “What would I want to do if this was the first day that I was living”? There are WhatsApp groups going around that share more important things than false messages about Moshiach coming today. I read a great line where someone wrote, “All the WhatsApp groups keep on writing that Moshiach is coming today, but not even a false Messiah has arrived.” Of course we wait for Moshiach every day even though he tarries, but a person can’t know for sure when Moshiach will arrive. Saying we know when Moshiach will arrive is like saying that I know what day I will die. The only choice a person has is to really live days. What if today is the last day that I have to live – how would I want to live today? There are WhatsApp groups that don’t share false claims of Moshiach, but instead share seven to eight minute reviews of Daf Yomi. Even if you won’t learn the whole Daf Yomi because you don’t have an hour, eight minutes can get you very far!

There are WhatsApp groups which send you fifteen to twenty minutes of Torah shiurim every day. Even if you don’t have time to sit down with a chavruta or you don’t learn in kollel, you can still grab some minutes that will last for eternity. Can you grab some of those minutes? Do you know that if we lived in Spain, we’d find many young people in the cemetery? Can you grab some more minutes that you will treasure forever? Every morning and evening in kriat shma we say v’shinantam livanecha - we should teach our children. At the end of our lives, the things that really count are all those hours, days and hopefully weeks, months and years that we invested in studying Torah with our children. Do you learn Torah with your children? Is there anything more that you want than that your children grow up to be good Torah Jews? How do you want them to be good Torah Jews if you don’t teach them Torah and be a model for them? We recite in kriyat shma, uv’lechtecha baderech. Whose PodCast are you listening to? Whose words of Torah are in your ear when you are traveling? Let us make sure that our values and prayers are consistent. It is written about Avraham Avinu that he was zakein ba bayamim. This can be explained that he came to

Rabbi Shlomo Farhi Rabbi, Edmond J Safra Synagogue, NYC; Founder and chairman, Chazak

heaven with his days in his hand. He was able to account for every day positively. Let us follow his example. Let us be able to say, “This is how I spent my Sundays. These are my Mondays. These are my Tuesdays.” Could you wake up a little earlier? Could you go to sleep a little bit later? Could you have a sefer next to your desk to read something, mussar, mishnayos or something interesting on the parsha? It doesn’t matter how small our steps are; every small step of growth in spirituality is so beautiful. May Hashem bless us to live magnificent days with the blessing, et mispar yamecha amalei – the days of your life I will fill. Our lives should be full and beautiful with words of Torah. M

9 May 2020

‫ט"ו אייר תש"פ‬

‫פרשת אמור‬

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True Respect We know that the Torah flows better than the most smoothly-written work of literature in the World. In this week’s portion, Emor, we find a peculiar sequence. First, the parsha discusses the incident of the mekalel (a blasphemer who in a moment of rage and lack of self-control cursed Hashem, see Vayikrah 24:10-16). Immediately after recounting that incident, the Torah goes into discussing the laws of personal injury and damaging animals. What’s the connection that the Torah is teaching us?

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Rabbi Yonasan Eibeschutz zt’’l, one of Jewry’s most influential leaders during the early 1700s, was away from his home for one Yom Kippur and was forced to spend that holy day in a small town. Without revealing his identity as Chief Rabbi of Prague he entered a synagogue and surveyed the room, looking for a suitable place to pray. His eyes fell upon a man who was swaying fervently, tears swelling in his eyes. “How encouraging,” thought the Rabbi, “I will sit next to him. His prayers will surely inspire me.” The man cried softly as he prayed, and tears flowed down his face. “I am but dust in my life, Oh Hashem,” wept the man. Reb Yonasan was truly inspired. During the congregation’s reading of the Torah, a man from the front of the synagogue was called for the third aliyah, one of the most honourable for a Yisroel, and suddenly Rabbi Eibeschutz’s neighbour charged the bima! “Him!” shouted the man. “You give this aliyah to HIM?” The shul went silent. “I know how to learn three times as much as he! I give more charity than he and I have a more illustrious family! And he gets this honour? What a travesty!!!” With that the man stormed back toward his seat. Rabbi Eibeschutz could not believe what he saw. “I don’t understand,” he began. “Minutes ago, you were crying about how insignificant and unworthy you are and now you are clamouring to get that man’s aliyah?” Disgusted, the man snapped back. “What are you talking about? Compared to Hashem I am truly a nothing.” Then he pointed to the bima and sneered, “But not compared to this guy!”

Explains Rabbi Mordechai Kamenetzky: “Often people are very wary of the honour they afford their spiritual guides, mentors, and institutions. More so are they indignant about the reverence and esteem afforded their Creator. Mortal feelings, property and possessions are often trampled upon and harmed even by those who seem to have utmost respect for the immortal. This is why the portion that declares the enormity of blasphemy, does not forget to mention the iniquity of striking someone less than Omnipotent.” It’s truly disturbing how people step on other people’s feelings in the name of “religiosity.” Anyone who has been slapped across the face with the strings of the Tallis of the person deep-in-prayerconcentration can attest to this. The first lesson is as simple as it gets: we cannot use our love for Hashem to ignore the needs and the feelings of others. The lesson of connecting not cursing Hashem and personal injury can be learned another way, as well, explains Rav Moshe Feinstein zt’’l. Rav Feinstein’s answer will help us understand one of the most powerful questions that has baffled people about the Holocaust: how could such civilized people commit such barbaric acts? To illustrate, famed Nazi Reinhard Heydrich had a piano in his office and would play Mozart at lunchtime. Then, in the afternoon, he would sign away the lives of millions of people with the sweep of a pen. (Similarly, the Poway shul shooter came from a “good” family and was an excellent student and accomplished pianist).

R’ Mendel Berlin

eekly

Dean of Student Life, Mazel Day School Subscribe at torahsweets@gmail.com

Rav Feinstein writes that when man fails to give proper respect to Hashem, he will inevitably degenerate to the point that he no longer pays proper respect to his fellow man, either. Once that happens, it is a short road until he justifies causing bodily harm to others. Thus, we find that Avraham Avinu said (Bereishis 20:11): “Because there is no fear of G-d in this place they will kill me.”’ When Rabbi Yisroel Goldstein, the Rabbi of the Poway Chabad, spoke at the Rose Garden National Day of Prayer, he made this very point when he implored President Donald Trump (who was standing next to him) to re-institute a “moment of silence” in public schools (another place where shootings are becoming ridiculously common, yet the mention of G-d is not welcome). Rabbi Goldstein quoted the plea of the Lubavitcher Rebbe zt’’l not long after the assassination attempt on President Ronald Reagan in the 80’s: “The only way to educate the youth in the ideals of justice and righteousness is not through instilling fear of the police, but by instilling faith in the Creator and Ruler of the World—that there is ‘an Eye that sees and Ear that hears.” The Lubavitcher Rebbe believed that the best (or only) time to do that is the moment of silence. Our personal takeaway is to take a moment to silently contemplate whether we let Hashem into every aspect of our lives, or do we say, “Hashem, Our relationship is limited to shul or when we really need Him (in a crisis). When it comes to life at the workplace or at home, do we let Hashem in? May we merit to bring Hashem into all our relationships and elevate our existence in this world. M

Oneg Shabbos Issue 251

Daily Inspirational Stories

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A Mesiras Nefesh Commitment Towards Keeping Shabbos

Jack E. Rahmey

The following story of mesirus nefesh, as told by Rabbi Shlomo Brevda, shows the sacrifices made by our Gedolim and the previous generations. The high price that they had to pay in order to keep Shabbos should be an inspiration for us, as we realize the wonderful gift that we have today of being able to keep the Shabbos properly and without suffering. The Steipler Rav, Harav Yaakov Kanievsky zt’’l, was a gaon and a tzaddik. His brilliance and encyclopaedic knowledge of Torah was only overshadowed by his righteousness and total devotion to serving Hashem. Prior to his engagement to the sister of the Chazon Ish, he shared an incident with her that happened to him in Siberia. He felt it was important that his intended be fully aware of his mesirus nefesh for mitzvos. As a solider conscripted into the Czar’s army, the Steipler was forced to perform back-breaking labour in the frigid cold of the Siberian winter. Regardless of the overwhelming toil and below-freezing conditions, he performed the difficult work because he knew it was the only way that he could continue to serve the Al-mighty. The problem was that army demanded that everyone work seven days a week. This obviously created a problem on Shabbos. The Steipler emphatically declared that by no means was he going to work on Shabbos. The Russian officer did not tolerate even one insolent Jew who had the gall to refuse his orders. He predictably flew into a rage, typical of the anti-Semitic brute that he was. Suddenly, he stopped screaming, as a diabolical smile crossed his face. Yes, he would grant the Steipler’s request on the condition that he pass a little test. If he could prove himself to be a strong warrior, he would be permitted to observe Shabbos. The test was “simple.” The captain ordered his soldiers to form two rows opposite each other, arming themselves with wooden planks. The Steipler was to “attempt” to make it from one end of the row to the other as the soldiers beat him mercilessly with their planks. If he survived the ordeal, he would be allowed to observe Shabbos. The Steipler understood the situation. He was probably risking his life, but Shabbos was worth the ordeal. He put his hands over his head as protection, whispered a

Rabbi Shlomo Brevda

The Steipler Gaon

heartfelt prayer and forged ahead. The guards began to beat him with all they had: no mercy, no sensitivity, just pure brutal malevolence. The pain was intolerable, but the reward of keeping Shabbos was the pot of gold at the end. Inch by inch, he trudged forward, blinded by pain and covered with blood. He reached the end of the line and collapsed……… with a faint smile on his lips. He had made it! The Shabbos that he cared about so much must have surely protected him. The captain reluctantly gave in to the Steipler’s demand to observe Shabbos. The Steipler lay on the ground, bloodied and broken. Nobody bothered to pick him up, but he did not care. He had triumphed over the cruel officer. He had triumphed over the yetzer hara, the evil inclination. He had won Shabbos Kodesh! The Steipler concluded the story, looked at his intended kallah and asked, “Are you prepared to join me in a continuous quest of self-sacrifice for Torah and mitzvos? This is the life I plan to lead.” The future Rebbetzin, the mother of today’s pre-eminent gaon Harav Chaim Kanievsky shlit”a, replied in the affirmative and they became chosson and kallah. There’s a famous saying that goes “As much as the Jews kept Shabbos, the Shabbos kept the Jews!” The Shabbos that we keep today and that we kept throughout the generations is the secret that has kept the Jewish people alive as a great nation until this very day. M Reprinted from the Parshat Vayakhel 5779 email of Rabbi Amram Sananes as written by Jack E. Rahmey

9 May 2020

‫ט"ו אייר תש"פ‬

‫פרשת אמור‬

Thank You Doctor! In his book, Reflections of the Maggid, Rabbi Paysach Krohn tells the following fabulous story: ‘As Senior Resident in Brigham and Women’s Hospital in Boston, Dr. Lebowitz was in charge of its often frenzied emergency room. One afternoon as he was making his rounds, the loudspeaker blared a “Code Blue” alert, the words that indicate an emergency life-threatening situation. A woman had suffered a severe heart attack in the cafeteria upstairs and was in cardiac arrest. Dr. Lebowitz grabbed his equipment and raced upstairs, where he found doctors already working on the woman.

a feeble pulse. He ordered the medics to transfer the patient to the third floor intensive care unit, where she would be treated and observed every moment. Once in the ICU, her progress was slow but steady.

All patrons had been cleared from the cafeteria, as a hospital security officer stood guard at the door, not allowing anyone in except medical personnel. Dr. Lebowitz rushed toward the huddle of people in the middle of the room. “How is she doing?” he asked one of the doctors, who was kneeling on the floor attending the stricken woman.

He decided that he would visit her. As he walked to her room he wondered how to introduce himself. When he entered the room he didn’t have to say a word. A man sitting next to her called out, “He’s the one! He’s the one who saved your life! That’s the one I’ve been telling you about.”

“I’m afraid it’s too late,” the doctor replied. “We’ve been working on her for a while already.” “Let me try,” Dr. Lebowitz said, quickly moving toward the patient. He inserted an intravenous catheter directly into her heart to get her started on epinephrine, which would prevent further progression of the blood clot to her coronary arteries. He applied two large paddles known as defibrillators to her body, so that he could send an electric shock to the heart to jumpstart it back into a normal rhythm. Dr. Lebowitz tried numerous times to get a heartbeat, but he was unsuccessful. The other doctors began to leave the cafeteria, shaking their heads in disappointment that a patient had died right before their eyes. However, Dr. Lebowitz would not give up … not yet. He tried a fifth and sixth time to stimulate a heartbeat, but it wasn’t happening. He realized that the end was near, if it had not already come. He would try one more time. He pressed the control button on the defibrillator with added emphasis. He glanced at the cardiac monitor. The razorthin line that had been flat darted upwards! There was life! A doctor called out in disbelief, “You’ve got a heartbeat!” Infused with hope and determination, Dr. Lebowitz worked frantically to continue the heart’s revival and with concerted effort, he managed to stimulate

Dr Lebowitz returned to the emergency room to continue his full-time duties. Periodically he would call up to the ICU unit to get the latest update on the woman’s condition. Six hours later he was told the good news that she was being allowed to sit up in bed.

“And who are you?” Dr. Lebowitz said, extending his hand to the gentleman. “I’m her husband and I saw how you worked to save my wife’s life.” “Where were you?” Dr. Lebowitz asked. “I was with her when it happened, but then they whisked me out of the room and I stood watching from behind the glass wall.” The woman began crying uncontrollably. Dr. Lebowitz stood there somewhat embarrassed, waiting for her to compose herself. When she did, she spoke softly and said words Dr. Lebowitz will never forget. “What do I say? Thank you? That’s what you say to someone who holds a door open for you, not to someone who has just given you back your life. But I will tell you this. When I go home and see my children I will remember you and say, ‘Thank you Dr. Lebowitz.’ In a week from now when I take a walk with my husband I will think of you and say, ‘Thank you Dr. Lebowitz.’ The next time I go out with my friends I will think of you and say, ‘Thank you Dr. Lebowitz.’ And the next time I have a birthday, I will remember you and say, ‘Thank you Dr. Lebowitz.’ “ Her words were simple but heartfelt, gentle but powerful. When Dr. Lebowitz left the room he walked out into the hospital corridor and said to no one and to anyone,

Rabbi Menachem Salasnik Director, Journey to Better Speech

“When I go home and see my wife and family, I’m going to say, ‘Thank you, Hashem,’ and the next time I pray and feel connected to Hashem I will remember and say, ‘Thank you Rabbi Weinberg,’ (who had been integral to his religious growth) and the next time I learn Chumash I will say, ‘Thank you Rabbi Weinberg.’ The next time I walk up the stairs and don’t get out of breath I will say, ‘Thank you Hashem.’ Dr. Lebowitz returned to the emergency room a humbled and grateful person.’ We have been given the unparalleled gift of life, where every heartbeat, every breath, every movement and sense is a miracle. How is it possible to truly say thank you for our life? How can those two words do any justice in expressing the gratitude that we should be feeling? The only way is to learn from this patient – in every aspect of our lives, whether it is spending time with our family, enjoying ourselves on holiday, going to work, or just resting, we should be thinking : thank you Hashem for giving me the ability to experience this moment! For something that is as big as life itself, “thank you” cannot be just a casual, throwaway statement; it needs to be truly lived! M

Oneg Shabbos Issue 251

Rabbi Meir Orlian Halachah Writer, BHI

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 This page is sponsored by nextgenrealestate.co.uk

LOST BAG The class was returning from an overnight trip. The hold of the tour bus was loaded with knapsacks and equipment they had taken “I’m not returning to the school,” Shimon told his friend Avi. “I’m getting off at a town along the way.” When Shimon got off, he removed some knapsacks to get to his, which was deep in the hold. He returned the other knapsacks and the bus continued on. When the bus returned to the school, Avi couldn’t find his bag. The following day, he asked Shimon about it: “Did you see my bag?” “I remember removing it to get to my knapsack,” Shimon replied. “When I put the bags back, I must have missed yours and left it out. Did you have your name on the bag?” “Yes,” said Avi. “It had a tag with my name and phone number on it.” “Maybe someone will find it and call you,” said Shimon. “Hopefully,” replied Avi. A week went by, but nobody reported the missing bag. “I feel really bad,” said Shimon. “It was my fault for leaving the bag out. I’ll have to pay you for it.” “I don’t know about that,” replied Avi. “You were trying to get your bag out. It was an honest mistake.” “Still, it was my negligence,” said Shimon. “Doesn’t that make me liable?” “You didn’t exactly lose the bag, though,” said Avi. “You left it at the bus stop and it had a name on it.” “Why don’t we ask Rabbi Dayan?” suggested Shimon. Avi agreed. They approached Rabbi Dayan and related what happened. “Am I liable?” asked Shimon. “What a fascinating she’eilah!” exclaimed Rabbi Dayan. “The Gemara (B.M. 35a) teaches that a guardian who does not remember where he placed an entrusted item is liable. It is considered negligence on his part” (C.M. 291:7). “Nesivos Hamishpat (291:14) writes that it is worse than regular negligence,” continued Rabbi Dayan. “He considers it direct damage and writes that even a guardian who is exempt from negligence (e.g., ba’alav

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

imo), or even a person who is not a guardian, is liable in such a case. Even a person who hid his friend’s item to protect it and forgot where he put it is liable, since he acted on his friend’s property and through his actions the item was lost by being placed where it couldn’t be found.” “It seems, then, that I’m liable,” said Shimon. “According to the Nesivos, probably,” replied Rabbi Dayan. “However, Imrei Shefer (Klatzkin, #24-26) partially disputes the position of the Nesivos. Although a person who had no right to take his friend’s item is considered as damaging it if he misplaced it, for a guardian — who is supposed to put the item away — it is not considered direct damage. It is still considered negligence, though, since a guardian is responsible to know where the entrusted item is, even though forgetting is not necessarily considered negligence in other contexts” (Pischei Choshen, Pikadon 3:[4]). “How would this apply here?” asked Avi. “When Shimon removed the knapsacks to get his, he did not intend to steal your knapsack nor accept responsibility for it as a guardian,” replied Rabbi Dayan. “I suggest that he also is not comparable to one who took his friend’s item without permission, since it is common to rearrange the contents of the hold and to reload the knapsacks as needed. Therefore, it is neither theft, nor negligence of a guardian, nor direct damage. “Furthermore, there is another lenient factor, possibly even according to the Nesivos,” added Rabbi Dayan. “The bag had identification; someone could have returned it. Therefore, Shimon’s actions should be considered grama (indirect damage), for which there is no enforceable liability. Nonetheless, since Shimon was negligent and caused damage through his actions, he has a moral obligation to pay. M

Provided by Business Halacha Institute. The BHI is a non-profit organization based in New York that educates and guides people in up to date applications of monetary halacha. For more information or to browse the BHI archives, visit www.businesshalacha.com

9 May 2020

‫ט"ו אייר תש"פ‬

‫פרשת אמור‬

9 9

Shemiras Haloshon

FOOD FOR THOUGHT TO SPARK N O I T A S R E V N CO 516.668.3725 meaningfulminute.org @meaningfulminute

OUR PERCEPTION A person is sometimes perceived very differently than who he really is. Sometimes the picture that we have of a person in mind is very different than who they are in reality. Our picture of another Rabbi Yosef person in our mind is based Yitzchak on our experiences with Jacobson them. We are always wearing Yeshiva.net glasses. When I look at my spouse, child, friend, or even myself, it’s always from certain glasses. Sometimes I can only see what I am capable of seeing. A relationship is about opening yourself up to the reality of the other. However, you could never open yourself up to the reality of the other, if you don’t first work through your perception of their reality in your own mind. We often don’t realize how stuck we are in the quagmire of our perception of other people.

You Tell Him You’re certain that you’ve seen someone do something really wrong, but you’re not the one to stop him. May you get someone else involved? The Dilemma You work at the desk next to the company’s top salesman. You’ve heard him making travel arrangements that he passes off as business trips but are really personal getaways for himself and his wife. He’s stealing money from the company, but given his egotistical personality, you know that he will never accept reproof from you. However, you daven at the same Shul as he does. May you ask your Rav to speak to this individual, even though the Rav has no first-hand knowledge of his shady practices?

The Halachah Even the Rav may not act on hearsay, which means that theoretically he should not intervene in any situation that he doesn’t see for himself. For that reason, the better alternative is for you to try to address the person directly. If that’s not possible, you should describe the situation to the Rav and ask him to look into it. Even if he doesn’t come to a point where he has firsthand information, he can tactfully discuss the situation with the errant salesman without making accusations. Sefer Chofetz Chaim, Hilchos Loshon Hora 4:5 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 251

Daf Yomi WEEKLY

‫שבת ס“ד‬

Distinctive Insight

USING A SPRAY ON SHABBOS TO TREAT BAD BREATH :‫ סד‬- ‫שיתן לתוך פיה‬...‫בפילפל‬

She may place a piece of pepper in her mouth. - 64b

In his sefer ‫חשוקי חמד‬, Harav Yitzchok Zilberstein addresses the question whether a person may inject a spray into his mouth on Shabbos to remove bad breath.

Our Gemara says that it is permitted for a woman to have a piece of pepper or salt in her mouth on Shabbos to reduce the effect of bad breath, as long as she puts it in before Shabbos. Putting these items in her mouth on Shabbos itself is prohibited. Tosafos (‫ )ד”ה ובלבד‬cites ‫ ר”י פורת‬who explains that this appears as if she is doing so for medicinal purposes, and that would be a violation of the Rabbinic rule against “grinding herbs.” Rabbi Akiva Eiger points out that bad breath is not considered a medical condition in Halachah. (Tosefta, brought in the Rif, Perek Shmoneh Shratzim; also Shulchan Aruch O.C. 328:36). Why then is placing the pepper or salt in the mouth prohibited if placed in the mouth on Shabbos? Why is it only permitted if placed before Shabbos begins?

Eglei Tal (‫א‬,‫ )טוחן – מו‬resolves this issue by saying that there is a difference between treating bad breath and curing it. If a person places a sweet-smelling substance in the mouth to dissolve for a few minutes, this simply treats the symptom, but it is not a medicinal solution to the malady. In this case, the Gemara allows it to be in the mouth, if it was placed there before Shabbos began. ‫ ר”י פורת‬in Tosafos is dealing with placing a tablet in the mouth to cure the ailment from its root cause. This is a medicinal approach which is prohibited on Shabbos. Nevertheless, the question of Rabbi Akiva Eiger is in place. We know that the same substance which is used to sweeten bad breath is that which is used on a prolonged basis in order to cure the ailment. Now, the woman in our Mishnah may be trying to simply sweeten her breath, because we can assume that the Mishnah is not only talking about a long term, medical treatment of such a condition. The rule is (Shabbos 109b) that if a substance can be eaten or consumed for medicinal purposes or for its nutritional value, it may be consumed on Shabbos, even if the intent is for its medicinal effect. The explanation of this is that it is not evident to an observer that someone eating it is doing so for medical reasons, and therefore the Rabbinic objection of it appearing as if he might grind herbs does not apply. Why, then, can she not place this pepper in her mouth on Shabbos itself ?

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We can therefore conclude that injecting a spray into the mouth to temporarily sweeten one’s breath is only permitted because it only treats the symptoms. This is not a medicinal solution, and is not included in the prohibition of using medicines on Shabbos. M

In the time of the Beis Hamikdash… …. a poor person walks past a field, breathing a sigh of relief that grain still remains untouched in the corner. Grateful that no one is around to witness, he enters the field and takes enough for his next meal. In this week’s Parsha we learn of the commandment that a farmer must leave the corner of his field for the poor. Rashi explains that the owner of the field should not hand the produce to the recipient but allow him to collect it himself. R’ Chaim Zaitchik explains that this spares him the humiliation of being handed charity, and instead he can just take what is due to him by Torah law. He adds that when someone serves a guest, one should behave similarly. Don’t force food on him. Allow the guest to take as much or as little as he wishes. This is a fascinating point that can be developed further... When we ‘give’, are we always thinking about the feelings of the recipient? Or sometimes in our eagerness to do good, can we actually cause the receiver to feel uncomfortable, or perhaps even make matters worse? Is piling food onto a guest’s plate, overstaying a visit to a patient, praising someone in public when they prefer the anonymity, actually chessed? Our intentions might be the best, but the outcome may not be so. A true giver will refine their giving so that it is solely about what is best for the other person, even if sometimes it means holding back. Leave grain in the field for the poor, but don’t hand it to him. That’s true sensitivity. Shabbat Shalom (Torah ideas from “Love Your Neighbour” by Zelig Pliskin)

9 May 2020

‫ט"ו אייר תש"פ‬

‫פרשת אמור‬

Counting the Omer

‫ש ָּבתֹות ְּת ִמימ ֹת‬ ַ ׁ ‫ ׁ ֶשבַע‬...‫ּוספַ ְר ּ ֶתם לָכֶ ם ִמ ּ ָמח ֳַרת הַ ַּׁש ָּבת‬ ְ ‫ֲמ ּׁ ִשים יֹום‬ ִ ‫ ִּת ְס ּ ְפרּו ח‬...‫ִּת ְהיֶינָה‬

You shall count for yourselves from the morrow of the rest-day… seven complete weeks shall they be… you shall count fifty days (23:15-16)

Rabbi Immanuel Bernstein

Two Types of Counting

The mitzvah of counting the omer takes the form of verbally counting each day. Tosafos1 Journeys in Torah based on the raise a basic question: there are other occasions Meshech Chochma in the Torah where it commands someone to count – such as the zav and zavah counting seven days of purity2 – yet we do not find there is a mitzvah to verbalize the count of those seven days. Why are these two situations different? The Meshech Chochmah explains that the idea of “counting” something – in our instance, days – can take one of two forms: The first type involves ensuring that a certain day (or days) is distinct in nature from other days. This is the case with the days counted by a zav and zavah, who have been impure until that point, and now need to see to it that these seven days are pure. Since these days are “counted” in the sense that they are distinguished from other days, there is no added requirement to count them verbally. The second type involves days which are themselves similar in nature to other days. In such a situation, if the Torah nonetheless commands us to count them, it means to verbally state how many days have elapsed as part of a process linking two events. This is the case with the days of the omer, and that is why the mitzvah is to count the days verbally.

Counting Fifty Days Taking this idea further, the Meshech Chochmah notes that in fact, the days mentioned in our parsha also contain the first type of counting. The first pasuk states that the mitzvah is to count “seven complete weeks,” i.e. forty-nine days, while the second pasuk states “you shall count fifty days”! As we know, the fiftieth day is no longer part of the count, for it already the Yom Tov of Shavuos. Why, then, does the Torah include it in the “counted” days? The answer, says Meshech Chochmah, is that the fiftieth day is also counted! Since the Torah mandates that it is a Yom Tov, there is thereby a mitzvah to ensure that this day is different from the days which both preceded and follow it – the first type of counting! It thus emerges that the fifty days comprise two types of counting: The first forty nine – referred to in the first pasuk – are counted verbally, while the fiftieth is counted by making it a Yom Tov, giving the total of fifty days referred to in the second pasuk. 1 Kesubos 72a, s.v. ve’safra. 2 See Vayikra 15:13 and ibid. pasuk 28

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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 IN ASSOCIATION WITH BHNY