255. Nasso

‫מוצאי שבת ר"ת‬

‫מוצאי שבת‬

254

Issue

‫פקד יפקד ה' אתכם‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫בס"ד‬

‫פרשת נשא‬

‫י"ד סיון תש"פ‬ 06 June 2020

'‫פרקי אבות פרק א‬

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.10

10.56

10.36

8.25

10.27

11.36

11.11

10.56

10.27

7.06

9.00

9.41

9.23

9.17

8.57

Don’t switch to autopilot “There is good news and … not such good news”, the barmitzvah tutor explains to his new charge. “The good news is that over a third of your parshah won’t take too long to learn, as there is a lot of repetition”. “And the not such good news?” enquires the boy, a quizzical look forming on his face. “Well, the rest of the parshah is still as long as most average-sized ones. But there’s nothing to worry about.

You’ll be fine.” This is, from experience, the kindest way of breaking the news as to the length of Parshas Nosso.

In answer to this, the Chasam Sofer makes the point that, on the first day, Rashi did not yet have a basis for concluding that these korbonos represented anything other than an unstintingly generous gift. It was only when the second nosi brought an identical set of offerings that Rashi could know that there were deeper machshovos involved influencing the choices and that these were not just random donations.

This explanation is enhanced when one considers the view of the Ramban, who explains that each nosi brought an original and unique set of korbonos, based on concepts and kavonos that epitomised the distinctive qualities of his individual shevet (tribe). In the Ramban’s view, the spiritual intentions underpinning the offerings of Nesanel were not consonant with those of Nachshon.

Nevertheless, we can suggest that their pure intentions l’sheim shomayim led each of them to bring an identical array of offerings.

Rashi explains the overall remozim (allusions) that were involved in the choice of korbanos, which he posits were related to Odom hoRishon, the seventy nations of the world, the Torah, Avrohom and so forth. It is worthy

in serving Hashem, whether Ashkenazi, Sephardi, Litvish or Chassidish, to name but a few (no discourtesy intended to any sector not specified). They are all equally valid and valued as they are firmly rooted in Torah-true hashkofo and halocho. Perhaps the reason that the Torah goes to the trouble at the conclusion of the parshah of delineating the sum total of all the korbonos, is to make clear that, whatever the distinct motive of each nosi, Hashem cherished each and every day’s korbonos equally, because of the purity and sincerity with which they were conceived and offered.

Though the physical achdus of Har Sinai may currently be beyond the reach of many, the truth is that ke’ish echod be’lev echod comes from our proper adherence to the halochos that pertain in these challenging times, as defined by the Gedolei HaDor. May Hashem bless us all with a gezunte zummer and remove the mageifo from Klal Yisroel and the world. M

Sponsored in memory of Mr Karli Weissbraun ‫קלמן בן משה ז"ל‬

and Mr Cyril Gerber ‫חיים שלום בן מאיר ז"ל‬

In honor of the ‫בר מצוה‬ of their great grandson Elisha Goldberg

On this Shabbos after Shevuos and zeman matan toroseinu, this emphasises an important message for all. There is a myriad of mesoros

‫ספר דברים‬

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

Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim

of note that Rashi discusses these in respect of the korban brought by Nesanel ben Tzu’or, who was not the first nosi to bring his offerings, but rather the second. Why does Rashi postpone his comment from the opening day’s korbonos brought by Nachshon ben Aminodov, waiting until Nesanel’s the following day?

This week’s parshah is well-known for the lengthy exposition of the korbonos brought by each individual tribal prince on his personally designated day, as part of the inauguration ceremony for the Mishkan. The full tally of each daily tranche of korbonos was indistinguishable across all of the twelve days. It is unsurprising, therefore, that by the time the ba’al korei reaches the middle of chamishi, there is a temptation amongst those listening to switch to autopilot. And yet, a rich tapestry of peirush exists explaining not only the necessary ‘repetition’, but also the nuances of phraseology so easily overlooked. Even the names of the nesi’im are treated to analytical interpretation in the Medrash Tanchuma.

However, the scope of this article permits only of a figurative scratching of the surface.

‫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

Chazan Michael Simon

‫ספר ויקרא‬

‫אלישע קלמן שלום גולדברג נ"י‬

‫ספר שמות‬

Please daven for

‫לע"נ‬

‫הב' אברהם יוסף אריה‬ ‫בן רוחמה אילה נ"י‬

‫לרפואה שלימה בתוך חולי ישראל‬ ‫לע''נ ר' מרדכי בן ר' שלום ז''ל‬ ‫נלב''ע ט''ו סיון תשס''ב‬

‫לע''נ ר' בנימין בן ר' מאיר דוד ז''ל‬ ‫נלב''ע ב׳ אדר תשע''ז‬

‫ספר בראשית‬

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‫אריאל יהודה ז״ל‬ ‫בן ר׳ פינחס צבי נ״י‬ ‫קליין‬

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2

Oneg Shabbos Issue 255

A New Person

“Unfortunately, the rumours are true. A lady in our community has been pronounced by the Beis Din to be a sotah. She was sent to the Beis Hamikdash and is due to drink the special water tomorrow. What a disgrace! What a public humiliation.

“Her korban mincha is made of barley which used to be primarily animal food reflecting her animal-like behaviour and because of her sin, it does not include levona (frankincense) or oil.

But what could have led her to such reprehensible behaviour? She was a fine woman from a fine family. The answer must be wine. She drank too much wine and was induced to sin. But if too much wine can bring a person to do what they normally never do, could it happen to me? I’d better become a nazir who may not drink wine.” This is what Chazal say concerning our parsha: “Why is the section about a nazir immediately after the section about a sotah? Because one who sees a sotah in her disgrace will become a nazir and forbid himself to drink wine.” (Sotah 2a).

The Chafetz Chaim once heard about an earthquake in a faraway country, killing hundreds. Most people paused for a moment when they heard the news and then carried on with their lives as before. The Chofetz Chaim stopped what he was doing and meditated on the disaster. The earth

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

had suddenly shifted, causing buildings to collapse on top of the residents. Some died instantly. Some were trapped and later died. Tens of thousands of people were homeless.

“What a tragedy!” the Chafetz Chaim groaned. And then he shouted to all who could hear him, “Vus vill der Tatte?”

What is Hashem trying to tell us with this earthquake?

One of the regulars at a shiur became suddenly ill and was niftar shortly afterwards. The other members of the shiur went to the levaya and tried their best to comfort the bereaved family at the shiva. The shiur resumed afterwards as normal. But out of all the members of the shiur, Mr Schwarz became a changed person, getting up early to prepare for the shiur, asking good questions and spending time after the shiur reviewing. He explained that Chazal say, (Shabbos 106a) that if one of a group is niftar, the whole group has to worry. “How do we know how much time we have left?” he asked the fellow-members of the shiur.

Rabbi Michoel Fletcher Mechaber of Sefarim Do You Know Hilchos Brachos?, Shabbos?, Yom Tov?, Chol Hamoed?, Do You Know Parshas Hashavua?, Do You Want to Know Shas?, From Strength to Strength, Dancing in our Hearts, The Hidden Light and the recently published ‫( חידושי דרוש על התורה‬in Hebrew).

we hear in a shiur; each of these can be a lifechanging experience for us, if we choose.

It doesn’t have to be a sad event.

If we have a new child or grandchild, we feel a surge of happiness and appreciation to Hashem. Instead of just thinking temporally about this new blessing, we can resolve to concentrate better when we say Modim, - not just today but every day. When we hear that somebody has made a Siyum Hashas, we shouldn’t just wish him a mazal tov. We can think “ if he can do it, so can I”. It might take years more effort but if we try our best, we also might be granted the years we require to reach that target. A hashgacha pratis story which we may have read can be forgotten by the time we put down the book or it can used to help us grow in bitachon. Our cups can become half-full. Our simchas hachayim can be revitalised. We can truly become ‘a new person.’ M From Rabbi Fletcher’s new sefer "Do You Know Parshas Hashavua?" Volume Two

What do all these people have in common? They have all seen or heard about something which others have all but ignored and used that event as a springboard to elevate their yiras shomayim. They have all taken to heart the statement of Chazal in our parsha. When we see a sotah and we are disgusted by her behaviour and we are inspired to improve, we should not let it be just a fleeting thought. We can use it to learn how to behave or how not to behave. A volcano in Hawaii, the sudden illness of a friend or even an acquaintance, something

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To suggest an idea or a response to the ideas exchange please email ideas@oneg.org.uk

06 June 2020

‫י"ד סיון תש"פ‬

‫פרשת נשא‬

3

Mixed Messages to a Holy Sinner

I

n the middle of parshas Naso, the Torah introduces us to ‘nezirus’: a voluntary vow which requires a person to abstain from contact with the dead, drinking wine and taking a haircut. The pesukim themselves contain no indication of the purpose of this vow, nor do they offer any guidance as to how and when it should be utilised.

The Torah’s attitude towards the nazir is equally hard to gauge: while the nazir is initially described as ‘holy’, we are then told that he or she is required to bring a sin offering at the conclusion of nezirus.

Ramban emphasises the Torah’s depiction of the nazir as “a nazir to Hashem” and of being “holy”; he writes that the nazir, by abstaining from wine, haircuts and contact with dead bodies, takes on an elevated religious status. Accordingly, the nazir is required to bring a korban chatos when concluding the period of nezirus and returning to the “contamination of worldly pleasures”.

Rambam, by contrast, uses very different terms to describe the nazir’s vow and abstention, citing a Gemara that the ‘sin’ of the nazir is abstention from wine and, kal vechomer, making a general habit of forgoing all worldly matters.

It would be a mistake, however, to draw the conclusion from this that Rambam placed any inherent value upon indulging in worldly pleasures or activities. In both Hilchos Deos and Shemona Perakim, Rambam emphasises the need for a person to strike the correct balance between extreme character traits, including the need to walk the middle path between over-indulgence and abstinence. It is a repeated theme in Rambam’s writings, though, that this balance is not an end in its own right; it merely serves to facilitate and enhance a person’s ability to perceive and thereby connect with Hashem. A person who forgoes the necessary amount of food and sleep, for example, will not possess a sufficiently clear mind with which to comprehend Divine Wisdom. On the other hand, someone who over-indulges in physical pleasures will be drawn into a life of thinking about and pursuing them at the expense of spiritual endeavours.

The position that striking the right balance is not an end in itself, but rather is a means to facilitate an individual’s connection with Hashem, is reflected in Rambam’s continuation which explicitly advises that all of a person’s worldly actions should be intended solely for the purpose of comprehending Hashem. On this basis, even when a person is involved in worldly activities such as eating, drinking, business, intimate activities or sleeping, he should

Rabbi Shmuel Phillips Author, “Judaism Reclaimed”

concentrate his thoughts not on the pleasure or immediate benefits but instead on how these activities are pre-requisites for serving and knowing G-d. With this correct approach, Rambam concludes, a person will no longer be drawn after ‘sweet’ and particularly pleasurable food, drink and conduct, but will be satisfied by foods and activities which provide the most nourishment and good health.

In Shemona Perakim Rambam provides more detail as to the precise nature of the nazir’s ‘sin’. In order to achieve an ideal balance of character traits, Rambam prescribes a form of behavioural therapy which requires a person to act temporarily in a manner that counters any imbalanced tendencies. For example, a person who naturally over-indulges in worldly pleasures should temporarily deprive himself in order to train his mind towards securing the correct balance. The potential danger however, is that ‘the foolish ones’ will see their sages depriving themselves of pleasures and wrongly imagine that asceticism and self-denial is an end in itself, and a method of achieving holiness.

It is for this reason that the Torah associates nezirus with sin — in order to demonstrate that such behaviour should be viewed as a necessary though inherently undesirable steppingstone towards developing a correctly balanced character, rather than as an end in its own right. M This Dvar Torah is adapted from a chapter of ‘Judaism Reclaimed: Philosophy and Theology in the Torah’ by Shmuel Phillips. The chapter proceeds to examine other sources within the Rambam that suggest a more positive attitude towards Nezirus before exploring the understanding of Nezirus according to Rav S. R. Hirsch. More about Judaism Reclaimed can be found at www.JudaismReclaimed.com

4

Oneg Shabbos Issue 255

Rabbi Shua Bitton Head of YP Department, JLE

the sanctity of Aaron and commanded us to bless His people, Israel, with love’.

The Secret to Long Life ‫ּדַ ּבֵ ֤ר ֶאֽל־ַאהֲ ר ֹן ֙ וְאֶ ל־ּבָ ָנ ֣יו לֵא ֔מ ֹר ּכ ֹ֥ה ְתבָרֲ כ֖ ּו אֶ ת־‬ :‫ְבָרכְ ָך ֥ ה' ְוי ְִׁש ְמ ֶ ֽר ָך‬ ֶ ‫ָהֽם י‬ ֶ ‫ּבְ ֵנ ֣י י ְִׂש ָראֵ֑ל ָאמ֖ ֹור ל‬ "Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them.."

The Gemarah in Sotah quotes an interesting discussion that took place between Rabbi Elazar Ben Shammua and his students: “Rabbi Elazar ben Shammua was once asked by his disciples, ‘To what do you attribute your longevity?’ He said to them, ‘In all my days, I never made a shortcut [kappendarya] through a synagogue. Nor did I ever stride over the heads of the sacred people, i.e., I never stepped over people sitting in the study hall in order to reach my place, so as not to appear scornful of them. And I never lifted my hands for the Priestly Benediction without first reciting a blessing.’”

On the surface, this seems like a relatively simple Gemarah; the teacher was asked the secret to his long life, and he answered, among other reasons, that he never went up to do Birkat Kohanim without making the blessing first.

But upon reflection, it is quite puzzling. Firstly, why would one

have any desire or will, to bless the congregation without first saying the relevant blessing?

Secondly, why would this particular deed be one of the three secrets to his long life?

Thirdly, what is the connection between the three reasons given?

Perhaps the following famous Zohar could shed some light on the words of Rabbi Elazar Ben Shammua: “It was taught, any Kohen who does not love his nation, should not raise his hand in blessing. He then brings a case of a Kohen that attempted to bless the nation without love and instantly died.”

It was after that story that it was decreed that a Kohen can only bless the nation if he has pure love for the nation. In fact, as the Gemarah in Sotah continues, what blessing does a Kohen make before blessing the nation?

'‫מאי מברך אמר רבי זירא אמר רב חסדא‬ ‫אשר קדשנו בקדושתו של אהרן וצונו לברך‬ ‫'את עמו ישראל באהבה‬

The Gemara asks: What blessing do the priests recite before the benediction?

Rabbi Zeira says that Rav Hisda says: ‘Blessed are You, L-rd our G-d, King of the universe, Who has sanctified us with

Although it may seem harsh that such a small action can result in death, one only has to go back a couple of weeks when we were all mourning the deaths of Rabbi Akiva’s Talmidim; the reason given is that there was no respect between the students. After witnessing the death of his disciples Rabbi Akiva famously said “Love your fellow as yourself; this is a fundamental rule in Torah”. One cannot survive in this world if you try and obtain closeness to Hashem, without being close to your fellow man. A Kohen can’t raise his hands to heaven without facing the people. If he can’t find it in his heart to love the Nation, he should not aspire to reach the heavens.

One may never be tempted to miss out the blessing of: “He Who has sanctified us with the sanctity of Aaron and commanded us to bless His people, Israel, with love”. But unfortunately the temptation to abide to the contents of the blessings (‘bless the people with love’) is easier said than done.

Rabbi Shammuah, a man that practiced what he preached, declared he was always able to recite the blessings, as he was never lacking love towards anyone.

Perhaps this is the thread that connects the three actions he attributed to his long life: No shortcuts through a house of prayer = respect and love for Heaven and spirituality.

No pushing scholars in a house of study= Respect and love for those that represent heaven spiritually No omission in the Priestley blessings = respect and love for the whole nation of Israel It was that love and respect that he had, not only for spirituality and heaven or those that represent spirituality and heaven, but his extended to everyone.

This was the actualisation of Rabbi Shammuah’s knowledge that one can only attain true blessing, if we realise that love for Hashem comes only with love for humanity. That knowledge was the secret to his unusually long life. M

06 June 2020

‫י"ד סיון תש"פ‬

‫פרשת נשא‬

Never give up on any of your children “Lift up the heads (take a census) of the sons of Gershon, of them too, following their fathers’ houses, according to their families” (Bamidbar 4:22) Often, when a member of a religious family gets caught up and ensnared in sinful ways and leaves the fold, the family may accept the opinion of psychologists: that the person is too far gone, his corrupt desires and behaviours are an integral part of his being and they can’t be changed. They are advised to accept the reality and simply just leave things be. The family basically gives up forever on their lost relative and makes no attempts to rehabilitate him.

This is a blatant untruth. Every Jew, no matter at what level they presently are, still has a holy and good component in their soul which is a spark of G-dliness. They are always capable of fanning the flames of this integral good, to achieve a powerful reversal and do Teshuva. They can even still accomplish what the Rambam states (Laws of Teshuva 5:2): ”Every person can attain the exalted level of Moshe Rabbeinu”.

The Gemara in Eiruvin (19a) states “Even a Jewish sinner is filled with Mitzvos, as a pomegranate is filled with seeds”. Even a person whose entire life is void of Torah and Mitzvos, and his behavior to G-d and fellow man is very corrupt and immoral, still has a good and holy core deep inside, which is covered by myriad layers of evil. When he begins to scrape off and shed these sinful layers one by one, the hidden powers of his holy neshama will begin to shine and his soul will naturally gravitate to G-d, the Torah and Mitzvos. A pomegranate has a thick and bitter tasting outer rind. Nevertheless, when one begins to break off and peel the outer shell, the heretofore hidden sweet and invigorating seeds are now available for the taking. Therefore, no Jewish soul should be written off as lost forever, regardless of what students of psychology and psychiatry believe.

This has been true throughout all generations. After World War II and the Holocaust, there was a tremendous test of faith. Many of the new immigrants to the Unites States believed the claims of the “experts”, that it was impossible to maintain the old Jewish ways in modern society. They predicted that within 50 years, Religious Judaism would be extinct, and there would be no more Jews observing Torah and

mitzvos. Of course, we see the opposite is true. Over the years, not only was their prediction proven wrong, but authentic Torah Judaism has grown today in a manner that is stronger than it was before the War. When the new temptation of the internet arrived, the expert psychologists once again said that this would be the final blow against the Torah path. They were wrong again.

Twenty years have passed since this test began to spread, and with Hashem’s help, thousands of Jews have merited to keep themselves pure and unsullied. The internet itself has become a kiruv tool, to bring back many Jews who were very far away from a Torah life.

The truth is that these experts are correct on a certain level. According to the laws of Nature, it is impossible to overcome these tremendous temptations in a natural manner. However, psychologists are unaware that Jewish souls have a special holiness that helps them to be elevated above all of impurity. They are ignorant of the Sages teaching (Yoma 38b) that “someone who comes to be purified is helped (from Above)”. Thus, Hashem sends us a test, and He also gives us the power to overcome the test. The holy Apter Rebbe zt”l in his holy Sefer Or LaShamayim (Ki Tisa) writes that he heard from his Rebbe, the holy Chozeh of Lublin zt”l, that in our generation, which is the lowest before Moshiach, there will be very holy Jewish souls, which Hashem will give to help us overcome the temptations of this difficult era in which we live.

Therefore we must know that it is forbidden to ever give up hope of bringing back lost children, and we need to exert all kinds of hishtadlus (efforts) to attempt to succeed in this. We need to keep in mind that it is materialistic desires that draw us away from the path of our ancestors.

The antidote to this is to weaken these materialistic drives, and return to the old ways. Then a person can overcome all his base lusts. Hashem created human beings to walk upright, with the head above the heart, because humans were created to have the mind control their bodily and emotional

5

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needs, unlike animals whose heads face downward.

The best advice for this is to give these children all their needs, and to constantly praise them. We should influence them to set aside time to learn Torah, because the light of the holy Torah will rouse the holiness of their souls and return them to the proper path. The Talmud relates (Bava Metzia 85a) that after the death of Rebbe Elazar ben Rebbe Shimon (bar Yochai), his son left the proper path and did terrible deeds. Rabbenu HaKadosh, Rebbe Yehudah HaNasi, visited him and gave him everything he needed in an honorable fashion. He also gave him a Torah tutor. This brought him back to the proper path and he eventually became a great Torah leader.

We can add to this list of remedies that we need to constantly pray for them to repent, as the Gemara says (Brachos 10a) that Rebbe Meir would pray that his evil neighbors die, until his wife Beruria convinced him that it is better to pray for them to repent and not die, and he prayed for them and they repented.

This is hinted to in our verse, “Lift up the heads of Bnei Gershon” - make every effort to pick up and raise up the heads of the children who appear to be totally estranged and divorced from holiness (gershon is from the same root as gerushin/divorced). Never give up hope of bringing them back, because the holiness of their souls just needs to be woken up and their heads need to be picked up from the mire of the evil lusts of their heart like an animal, and then they will return to “their father’s house, to their families”- they will return to their ancestral paths and to their families, and continue the Jewish traditions passed from parent to child for over 3000 years. M Dvar Torah from the Kalover Rebbe (USA) Parshas Naso 5779 TO BE ADDED TO MY WHATSAPP BROADCAST GROUP AND RECEIVE LOTS OF CHIZUK & INSPIRATION & TIPS SIMPLY WHATSAPP A REQUEST TO: 718-902-6666 A reminder of the terms of the chat: Important message about Sharing: DO NOT use anything you learn from any general speech as practical guidance - especially in a case of crisis or Pikuach Nefesh which requires specific individual guidance and not just following general advice. Again: NEVER EVER USE GENERAL IDEAS FROM ANYONE TO DEAL WITH CRISIS SITUATIONS. I offer FREE individual guidance to parents of teens and young adults who are unfortunately not frum anymore, not in the Yeshivah system, and/or in a situation of pikuach nefesh. If you know someone who is dealing with the category of stage 4 crisis that I deal with, feel free to give them my contact information. Note: There is NO CHARGE for any of my guidance and services. You can find more information in my books: GPS: NAVIGATION for YOUR SOUL & CPR: RESCUCITATION for YOUR SOUL. Available at all fine Jewish book stores, Artscroll.com and Amazon.

6

Oneg Shabbos Issue 255

Rabbi Natan Kahlani Rosh Bet Medrash of Chazak UK

T

he Torah juxtaposes the parsha of the Sotah, the wayward wife, to the parsha of the Nazir, a person who takes an oath of Nazirut which forbids him from wine, cutting hair etc. Rashi teaches that the Sages commented: ‘Why did the Torah position them together? To teach you that someone who sees a Sotah in her state of disgrace should forbid himself from wine and become a Nazir, as it is wine which leads to sinning in these matters.’

Why should a person who was merely an onlooker to this unfortunate incident have the need to become a Nazir? He was not involved in the sin of this woman in any way. Why should we assume that he is more susceptible to this sin than any other random person in the street?

Before we address this question, there is fundamental point in Torah Hashkafa to be made here. Whenever we are confronted with another person’s failings, the Jewish approach is not to point the finger and criticise.

There may be indeed a need to speak out; but that is certainly not the immediate response and absolutely NOT the response a person would have for himself and his own inner reflection.

The Torah attitude is to say - ‘this could just as easily happen to me. I am just as vulnerable to this sin as the person I see in front of me. No matter how severe the sin is.’

HaKadosh Baruch Hu made us all with a yetzer hara. These drives are deeply ingrained in us and we must always be vigilant. The moment a person feels that he can point the finger at others and believe he is beyond these issues, is the exact point when he becomes vulnerable.

I merited to spend a serious amount of time with some truly great people and I noticed how they were very scrupulous in these areas, even more than usual and

Letting Hashem In were constantly choshesh themselves. It is well known that the Steipler Gaon zt’l would not even read a letter written in a woman’s handwriting. This was not because he was a crass person - chas veshalom, nothing could be further from the truth. He knew the power of the yetzer hara in these areas and never let his guard down. That is the reason why Chazal set up many Halachot and Takanot, especially in matters of ervah - i.e. negiah and yichud.

When Chazal established these halachic systems for all generations, they were also making a statement. They are telling us that the ONLY way to protect yourself is by keeping these Halachot. They would not have instituted them for all generations if that was not the case.

We must never believe we have ‘outgrown’ or ‘moved on’ from the need for these Halachot. Chazal are telling us explicitly that we never will, no matter how sophisticated we become as people and as a society.

Back to the main question: why does this person who merely sees the Sotah in her disgraced state, become obligated

to become a Nazir, more than anyone else? Rav Shlomo Wolbe zt’l quotes the Baal Shem Tov that said something truly unbelievable: Whatever you see in the world around you is a mirror that Hakadosh Baruch Hu uses to show you your inner self! This means that Hashem, through Divine providence, is constantly tailoring the world around us to make us confront our own inner failings so that we can grow. If Hashem put you in the place where the Sotah was disgraced, He is telling you: “this could happen to YOU! You need to work in on this, so do something about it!” Hakadosh Baruch Hu is the master educator, and He is constantly holding our hand, showing us where to work on ourselves, so that we can achieve greatness. But we must be aware, open and honest enough with ourselves to let Him in. If we live in a world where we lie to ourselves constantly and tell ourselves we are perfect and not susceptible to the problems we see around us, we are shutting Hakadosh Baruch Hu out of our lives, and missing out on the keys to our own success. M

06 June 2020

‫י"ד סיון תש"פ‬

‫פרשת נשא‬

Rabbi Elimelech Beiderman

7

SHEMIRAS HALOSHON

Be’er Mayim

Cutting the Cloth

FOOD FOR THOUGHT TO SPARK ON CONVERSATI

One of the halachos of a nazir is that if he becomes tamei, he must do the entire nazirus over again.

As it states, ‫והימים הראשונים יפלו כי טמא נזרו‬, “The first days fell away when he became tamei…” (6:12).

The Beis Yisrael zt’l said that this halachah teaches us that when one fails in his resolves, he should simply start over and try again. As it states (Mishlei 24), ‫שבע יפול צדיק וקם‬ “a tzaddik falls seven times, and he gets up again…”

A great Rosh Yeshivah of our generation tells that as a bachur, he learned under the auspices of Reb Shlomo Zalman Auerbach zt’l, Rosh Yeshivas Kol Torah. Generally, he learned well, but there was a time when he had a drastic descent in Torah study. He simply wasn’t able to sit and learn, unable to concentrate as he had before. He told Reb Shlomo Zalman about his spiritual fall. Reb Shlomo Zalman gave him a mashal: Someone brought expensive material to a tailor and requested that he make a suit from it. The tailor began cutting the cloth at various angles. The man watched in horror. He shouted, “What are you doing? You’re ruining the material! Do you know how much I paid for it?”

WHAT’S GOING ON HERE? WHEN A MERCHANT KEEPS MISCHARGING YOU OR SELLING YOU DEFECTIVE MERCHANDISE, ARE YOU ALLOWED TO WARN OTHER CUSTOMERS TO BEWARE?

But then he saw that one piece became the collar, another piece became a sleeve...and a beautiful suit emerged.

Reb Shlomo Zalman asked, “Could the tailor have made this suit without cutting the fabric? Of course he couldn’t.

Cutting the material is part of the process of making a suit.

It’s also the procedure for the making of an adom gadol.

The only way is to go through hard times.

There will be moments when one feels that he is drifting away from his goal, but if he keeps on trying, all of these falls will help him in the end, and enable him to reach the greatness in Torah he’s striving for.”

THE DILEMMA

The owner of your local grocery store gives fast, friendly service.

However, several times upon examining your receipt you notice that some items are being charged for twice. The owner always provides a refund when you point it out, but it happens fairly regularly. Do the other customers know?

How many of them actually look at their receipts? Should you warn them?

THE HALACHA

Your first stop should be the owner. However, if the situation doesn’t change, you are obligated to warn the other customers to check their receipts carefully. You should not imply that the owner is dishonest; he may be careless or have trouble scanning the items. However, the other customers should be warned in order to prevent a loss.

Sefer Chofetz Chaim, Hil. Rechilus 9:10,11

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

Oneg Shabbos Issue 255

8

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

Rabbi Meir Orlian Halachah Writer, BHI

This page is sponsored by nextgenrealestate.co.uk

RUNNING AFTER HIM Ari and Dov were neighbours but did not get along well. They got into frequent arguments, and there was mistrust between them. One night while Dov was away, Ari stole a lawn mower from him.

“My lawn mower is missing,” Dov said when he returned. “Do you know anything about it?”

“No, nothing at all,” Ari replied falsely.

“Sorry to hear.” A few months later, Dov moved to a different city.

Afterward Ari had remorse for his theft, and wanted to return the lawn mower. Despite the discomfort he felt, he finally called Dov. “Hope that you settled in well…” he began.

“It’s OK,” replied Dov tersely.

“I want to confess that I took your lawn mower a year ago,” he said. “I still have it intact, and I’d like to return it.

Do you expect to be back sometime?”

“No, I don’t,” replied Dov. “You’ll have to figure out how to get it to me. It’s your problem!”

“It’s not my problem that you decided to move crosscountry,” Ari said, feeling frustrated. “I stole it here, so it’s enough that I return it to you here.”

“I don’t believe my ears!” replied Dov heatedly. “You stole – you return!! It seems obvious to me that the burden of returning the stolen item is on you!” He hung up in anger.

“I was trying to make amends, and look what I get in return,” Ari said to himself. “I understand that he’s upset, but he didn’t have to hang up on me!”

Ari decided to consult Rabbi Dayan, and asked: “Am I required to run after the person from whom I stole?”

“The Torah (Vayikra 5:20-26) requires a person who stole and swore falsely denying the theft to bring a korban asham (guilt offering),” replied Rabbi Dayan.

“Furthermore, to receive atonement, he must return the theft to its owner before bringing the offering.”

The Mishnah (B.K. 103a) teaches that such a person must return the theft even to a distant place. The Gemara (B.K. 103b) infers, however, that a thief who did

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

not swear falsely is not required to return the theft afar.

It suffices that he notifies the owner, and hold the theft until the owner comes to receive it (C.M. 367:1).

“When the thief didn’t swear, why is he not required to bring it to the owner in a distant place?” asked Ari. “Indeed,” replied Rabbi Dayan, “Minchas Chinuch (130:1) wonders why the mitzvah of returning stolen items should differ from any other mitzvah that a person is required to expend effort and money to fulfil.

Sma (367:1) explains that this leniency is an enactment of the Sages to encourage people to repent and return theft (takanas hashavim).

However, Shach (367:1-2) maintains that this is the basic law, and that even latzeis yedei Shamayim the thief is not required to run after the victim, unless he swore falsely. Perhaps the reason is so that the item should not get lost en route.

Nonetheless, Shach (386:8) writes elsewhere that a thief must return the theft to its initial place, when the owner demands it. Thus, even though he does not have to run after an owner who went afar, if the thief is the one who took the stolen item far away, he must return it to the original place if the owner demands it.

Nesivos (232:10) similarly writes that it is considered garmi (damaged caused directly) to take something far from its place, although he exempts a thief from bringing it back, on account of takanas hashavim (Aruch Hashulchan and Minchas Pittim 367:1; Pischei Choshen, Geneivah 4:4[11]).

“Even so, Nesivos (76:10) does require returning the theft afar latzeis yedei Shamayim, against the Shach,” concluded Rabbi Dayan. “Therefore, it is worth making an effort to do so.”

Verdict: A thief is required to notify the owner, but is not obligated to run after him to a distant place to return the stolen item. However, if the thief took the stolen item to a faraway place, many require him to return it to its initial place if the owner demands that he do so.

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

06 June 2020

‫י"ד סיון תש"פ‬

‫פרשת נשא‬

9

DAILY DOSE OF TORAH

Bad Neighbours Rabbi David Ashear Daily Emunah

O

ne of the neighbours in a building in Israel named Yehuda decided to do construction.

The noise, mess and dust were very disruptive to all the neighbours who all shared the same backyard. It was hard to have constant background drilling and noise from the machines, but they decided that they did not want to cause machlokes and therefore, all the neighbours kept quiet. Yehuda was building illegally and even started to go a few feet past the boundary into the backyard.

The neighbours, however, did not want to make machlokes and left it alone.

For a whole year, the neighbours put up with the noise and mess.

A year later, another person from the same complex, Rafael, decided to do some construction. When the construction started, the first person to complain was Yehuda. “What do you think you’re doing here? You’re waking me up in the morning with all the noise of the tractors!”

Rafael was shocked that Yehuda was complaining after all that Yehuda had put the other neighbours through. Yehuda complained to the building department who stopped the construction for a time period.

Rafael was beside himself. By the time the project was finished, he could not believe the audacity of Yehuda.

Then one morning, Rafael received a phone call in his office, “Do you know Yehuda?”

Tentatively he answered, “Yes.” “We have you down as one of his neighbours. Right?”

“Yeah.”

“We’re calling as a reference.

We’re thinking of hiring him. He has applied for a job with us. Can you give us some information? Is he a good person?”

Rafael’s first reaction was the opportunity for sweet revenge.

However, he stopped himself and told the caller, “Can you call me back in an hour. I’m not ready right now to talk.”

For the next hour, Rafael worked hard on his emunah. He told himself again and again, “It’s all Hashem.

It’s only from Hashem. Will I ruin this man’s life now because of what he did to me? It wasn’t him – he was just a messenger from Hashem.”

It was a very hard struggle, but Rafael worked on himself.

He knew that Yehudah was a smart man and would make a good businessman there.

It was a big nisayon.

When they called him back an hour later, Rafael passed the test. He told them that Yehudah was great at business and gave a beautiful report. Yehuda

got the job with a great salary.

A few days later, Rafael’s wife got a phone call. She had been an experienced assistant principal for years and then a year ago had lost her job. She was looking for an appropriate position ever since.

Within three days of the Rafael giving a good report, she got an offer from one of the most prominent Beis Yaakov schools in the community. They were looking for someone to fill an assistant principal position that just opened up. She got the best job with the best salary.

Rafael strengthened himself in Emunah, reminding himself that it was all from Hashem. If you do good and overcome the tests that come your way, you will only gain. You will gain in both worlds. You will gain here as it will release all your stress and animosities and your reward in Olam Habah will be infinite.

There is only Hashem in the world. That’s all we need to know.

Everything in life is between me and Hashem. People are only messengers. M

10

Oneg Shabbos Issue 255

Daf Yomi WEEKLY

‫שבת צ“ב‬

HALACHAH Highlight CARRYING IN AN UNUSUAL MANNER1

‫המוציא וכו’ כלאחר ידו ברגלו ובפיו וכו’ פטור שלא הוציא‬ .‫ צב‬- ‫כדרך המוציאין‬

One who transports...in an unusual manner, with his foot or mouth...is exempt, as he has not done it normally. 92a If one takes out an object backhandedly, with his foot or in his mouth, he is exempt because he did not carry outside in the way of those who carry things outside.

The melachah miD’oraisa of Hotza’ah—transferring an object from one domain to another—can only occur if the object is transferred or carried in the manner usual for that particular object. If the item is carried in an unusual fashion, the melachah miD’oraisa is not transgressed.

Even so, carrying even in an unusual way is rabbinically prohibited because of its similarity to the actual melachah.

EXAMPLES:

An example of carrying which is legally considered unusual is carrying money in one’s mouth, or in the cuffs of his trousers. However, carrying food in his mouth is considered the usual manner of carrying. Therefore, eating food or chewing gum while walking in the street is the melachah of hotza’ah/carrying.

Note: Eating in the street is not proper for refined people at any time.

HANACHA/PLACING AN ITEM DOWN IN A BACKHANDED MANNER

A true hanachah can only occur when the depositing is done in a usual manner. However, if the object is put down in an awkward, unusual fashion (e.g. inverting pocket to allow the item to fall out, or dropping it over his shoulder while still walking), then a true hanachah does not occur. However, doing so is generally prohibited (rabbinically). This is known as “hanachah kil’achar yad” (literally, deposited in a backhanded manner). Note: In the examples cited above, one must not stop before dropping the item, because interrupting his walk is in itself a usual manner of hanachah.

Even though there is still a rabbinic prohibition, this condition to hanachah can still become a practical consideration if an individual suddenly finds himself carrying something while walking on a city street. In some cases, the best course of action is to allow the object to drop from his hand or pocket in an unusual manner while still walking.

1. The 39 Melachos, by Rabbi Dovid Ribiat, pages 1335-1336.

Brought to you by

Shine our light onto other people Chana, a 23-year old spending some time in Israel, was asked by her friend for a picture of a particular view in the Old City.

Despite not feeling great, she decides to do the favour. Not thinking clearly, she doesn’t notice that she has mistakenly boarded an Arab bus heading into Eastern Jerusalem, a very unsafe area. She falls asleep, but once she wakes up and realises her mistake she is far from safety. With no return buses heading her way, and her phone completely out of battery she heads down the dark streets towards a settlement.

She knocks on a house. Prepares a story in her head that may keep her safe.

‘Chana?!?’ exclaims the girl who opened the door. The girl takes her in, hugs her and pulls a card off the shelf. Chana is taken completely by surprise, but then suddenly realises who this is. A staff member in a hotel that she had stayed in 6 months earlier.

During that trip, she had made a great effort to write down the names of the staff, from receptionists to waitress, and to discover their interests. She proactively made it a point to acknowledge and connect with every person that she could.

Before she left she wrote thank you cards to them.

This was the card the house owner had pulled off the shelf, thinking that Chana had come to visit. The girl and her Uncle give Chana a potentially life-saving lift to home territory.

In this week’s Parsha the priests are told to bless the people with the following blessing: ‘May Hashem shine His face upon you’ (Bamidbar 6:25).

Bearing in mind that we are supposed to emulate G-d, what is the practical application of this verse?

Greeting people.

‘Greet every person with a pleasant expression’ says Shamai in Pirkei Avos. Show people that we notice and acknowledge their existence.

Chana’s story is an amazing story of Hashgacha Pratis, but we already know that Hashem can do anything.

Perhaps the more powerful message, is what we can learn from a girl who takes the time to pay attention to every person.

In a time that we may not be able to greet people in person, let’s try and think of how we can show people that we acknowledge their existence virtually. To specifically try and think of people who would appreciate our contact, perhaps the cleaner from our office, or hairdresser that we are not able to use at the moment, someone elderly, or isolated.

Let’s shine our light onto other people and make them feel valued.

(Story heard first-hand by Rabbi Yoel Gold. Torah idea from ‘Love Your Neighbour’ by Zelig Pliskin)

‫י"ד סיון תש"פ‬

06 June 2020

‫פרשת נשא‬

11

Table

Shabbos

Convenr satio Starter

‫בס״ד‬ ‫בס״ד‬

Did you help anyone today?

PIRCHEI Agudas Agudas Yisroel Yisroel of of America America

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May May18, 18,2019 2019--‫תשע"ט‬ ‫תשע"ט‬,‫אייר‬ ,‫י"גאייר‬ ‫י"ג‬--Vol: Vol:66Issue: Issue:31 31

TorahThoughts What is your favourite song?

Why?

)‫ז‬:‫כא‬ ָּׁ ‫יש‬ ִ ִ ְ‫וְ ו‬ The )‫ז‬:‫ִק ָּׁרראאכא‬ ָּׁ ְ ‫…( ַ(ו ַויי ְִק‬ …‫חוּ‬ ‫ישהּהּללֹאֹא ִי ִי ָּׁק ָּׁקחוּ‬ ָּׁ ‫רוּשָּׁההמֵמֵ ִאִא‬ ָּׁ‫אא ָּׁש ָּׁשההגְ גְרוּש‬ Thelegal legal matter matterwas was then thenpresented presentedto tothe theEmperor Emperor for forhis his And And they they [a [a Kohen] Kohen] shall shall not not marry marry aa woman woman divorced divorced from from approval. approval.He Hedeclared declaredthat thatititwas wasaareligious religiousmatter matterand andhe heneeded neededan an her impartial herhusband husband…… impartial opinion. opinion. He He chose chose aa Jewish Jewish scholar scholar who who was was knowledgeable knowledgeable Among ִ ִ to ָּׁ ָּׁ and Among the the unique unique ‫וֹת‬ ‫ ִמִמְצ ְצוֹת‬that that apply apply to to ‫ִים‬ ‫ ככֹהַֹהַננִים‬isis the the ‫סּוּר‬ ‫אאסּוּר‬ to inin ‫תוֹרהה‬ ‫תוֹר‬ andininsecular secular matters mattersbut but who whowas was not not aarabbi. rabbi. To Tohis hiscredit, credit, marry ְ ְ (II: ֶ ‫)א‬, scholar was surprisingly unbiased and issued the following marryaadivorced divorcedwoman. woman.InInhis his‫שוּבוֹת‬ ‫תתשוּבוֹת‬ (II:174 174‫)אבֶבֶןןהָּׁהָּׁעֶעֶזזֶרֶר‬, ֶ the the‫סוֹפפֵרֵר‬ ‫ חֲחֲ ַת ַתםםסוֹ‬the the scholar was surprisingly unbiased and issued the followingverdict: verdict: relates ִ‫א‬.

According ָּׁ ָּׁ ,, the relatesan anunusual unusualbut butfascinating fascinatingincident incidentbased basedon onthis this‫סּוּר‬ ‫אסּוּר‬. ִ According to to the the literal literal words words of of the the ‫תוֹרהה‬ ‫תוֹר‬ the only only way way There ‫ית‬ (besides for death) for a marriage to end is if the husband does Therewas wasaawealthy wealthyItalian Italianwoman womanwho whohad hadinvolved involvedaaPHOTO: ‫ בֵבֵית‬SEFFIS (besides for death) for a marriage to end is if the husband does not not ‫ ִדִדיןין‬to ִ ִ ‫ְדְד‬ tohelp helpher herget getaa‫גגֶטֶט‬from fromher herdifficult difficulthusband. husband.After Aftersome sometime timeshe she desire desire to to stay stay married married to to his his wife. wife. This This isis based based on on the the ‫ָּׁסוּק‬ ‫ים (( פפָּׁסוּק‬ ‫בָּׁרים‬ ‫בָּׁר‬ returned ) … ‫הּ‬ ָּׁ‫ָּׁד‬ ‫י‬ ְ‫ב‬ ‫ן‬ ‫ָּׁת‬ ַ ‫נ‬ ְ‫ו‬ … ‫ָּׁיו‬ ‫נ‬ ֵ‫ע‬ ְ‫ב‬ ‫ן‬ ֵ‫ח‬ ‫א‬ ָּׁ‫צ‬ ‫מ‬ ְ ‫ת‬ ִ ‫ֹא‬ ‫ל‬ ‫ם‬ ‫א‬ ִ ‫ָּׁה‬ ‫י‬ ָּׁ‫ה‬ ְ‫ו‬ , and it will be that if she returnedto to‫ית ִדִדיןין‬ ‫בֵבֵית‬and andinformed informedthem themthat thatshe shedesired desiredto tomarry marryaa‫ככ ֵֹה ֵֹהןן‬.. ‫א‬:‫כד‬ ‫א‬:‫וְ הָּׁ יָּׁה ִאם ל ֹא ִת ְמצָּׁ א חֵ ן בְ עֵ נָּׁיו…וְ נ ַָּׁתן בְ יָּׁדָּׁ הּ…)כד‬, and it will be that if she When ָּׁ ָּׁ Whenall allthe the‫ִים‬ ‫ ַ ַררבָּׁבָּׁננִים‬refused refusedto toallow allowthe thecouple coupleto tomarry, marry,the theirreligious irreligious will willnot notfind findfavor favorininhis hiseyes eyes… …and andhe heshall shallgive giveher her[a [a‫…]]גגֶטֶט‬ …The The‫תוֹרהה‬ ‫תוֹר‬ ‫ ככ ֵֹה ֵֹהןן‬decided secular and the decided to to take take his his case case to to the theChapter secular courts, courts, and force force the does does not not say say that that the the husband husband can can be be forced forced to to divorce divorce her. her. ItIt isis the the 1 Mishna 1 respected respected ‫ִים‬ ‫ ַ ַררבָּׁבָּׁננִים‬to to officiate officiate the the marriage. marriage. He He wanted wanted an an ‘Orthodox’ ‘Orthodox’ ‫ים‬ ‫ חֲחֲככ ִָּׁמִָּׁמים‬who who allowed allowed her her to to demand demand aa divorce divorce under under certain certain wedding ַ​ַ circumstances. weddingand andignored ignoredthe the‫פְפְסַסַקק‬of ofthe the‫ִים‬ ‫רבָּׁבָּׁננִים‬.‫ר‬. circumstances.

The ‫סּוּר‬ ‫ ִאִא‬to marry aadivorcee, as Therefore, The‫ככ ֵֹה ֵֹהןן‬agreed agreedthat thatthere thereisisan an ‫סּוּר‬ to marry divorcee, as Therefore,ififthe the‫ככֹהֵֹהֵןן‬does doesnot notaccept acceptthe thewords wordsof ofthe the‫ים‬ ‫חֲחֲככ ִָּׁמִָּׁמים‬,, Word power ‫מסיני‬ stated ָּׁ ָּׁ However, ָּׁ ָּׁ ’s’sliteral stated inin the the ‫תוֹרהה‬. ‫תוֹר‬.

However, inin his his situation situation itit should should be be permissible, permissible, and andonly only interprets interpretsthe the ‫תוֹרהה‬ ‫תוֹר‬ literal meaning, meaning,she sheisisthen thenstill still married married he his on Why does the Mishna say that Moshe receivedIfIfthe “from Sinai and not “from to first the ‫ ככֹהֵֹהֵןן‬does accept the of ‫ים‬ and he he based based his argument argument on the the he claimed. claimed. He He was was an an ‫א ֶררץץ‬ ֶ ָּׁ ‫ עַעַםם ָּׁה ָּׁה ָּׁא‬and to her her first husband! husband! theTorah does accept the“ruling ruling of the the ‫ חֲחֲככ ִָּׁמִָּׁמים‬to to literal translation of the words ‫חוּ‬ ‫ִק‬ ָּׁ ‫י‬ ‫ֹא‬ ‫ל‬ ‫הּ‬ ָּׁ‫יש‬ ‫א‬ ִ ֵ‫מ‬ ‫ה‬ ָּׁ‫רוּש‬ ְ‫ג‬ ‫ה‬ ָּׁ‫ש‬ ‫א‬ ִ ְ‫ו‬, And they literal translation of the words ‫ ל ֹא י ִָּׁקחוּ‬Hashem” ‫רוּשָּׁ ה מֵ ִאישָּׁ הּ‬orְ‫שָּׁ ״ה ג‬at ‫וְ ִא‬,Sinai And they “? [a[a permit permitsuch suchaadivorce divorcehe heisisnot notpermitted permittedto tomarry marrybased basedon ontheir theirruling ruling Kohen] shall not marry a woman divorced from her husband, which, to the ‫אא‬ ִ ִ of ְ‫גְ ג‬ininall Kohen] shall not marry a woman divorced from her husband, which, to to toapply apply the‫סּוּר‬ ‫סּוּר‬ of‫ה‬Har ‫רוּשָּׁה‬ ָּׁ‫רוּש‬Sinai. allcases. cases. received two important lessons from Har Sinaiofwas the smallest his sent by The hismind, mind,applies appliesonly onlyto toaawoman womanwho whowas wasMoshe sentaway away byher herhusband. husband.

TheEmperor Emperoraccepted acceptedthe thelogic logic ofthe thescholar scholarand andruled ruledthat that InIn this was fault ‫ית ִדִדיןין‬ ֵ‫ בֵב‬importance mountain, taught the of humility.

At the same time, Har Sinaihis was a ‫ ְ ְתת‬by the couple could not get married.

The ‫ֵר‬ ‫פ‬ ‫סוֹ‬ ‫ם‬ ‫ת‬ ‫שוּבָּׁהה‬ this woman’s woman’s case, case, the the former former husband husband was at atwhich fault and and ‫ית‬ the couple could not get married. The ‫ חֲחֲ ַת ַם סוֹפֵר‬ends ends his ָּׁ‫שוּב‬ by forced she aa teaching saying this was forced him him to to divorce divorce her. her. Why Why should should she be be forbidden? forbidden?

Being mountain and not aBeing valley, thealthough importance of Jewish sayingthat that although thisscholar scholar wasapride. a‫מַמַ ְשְשכִכִיליל‬who whohad hadquestioned questionedthe the ‫מ ְשְשכִכִיליל‬, ַ ‫מ‬, of ‫חֲ ָּׁכ ָּׁכ ִמִמים‬,ֲ‫ח‬, for response, may name ַ freethinker, freethinker, who who did did not not accept accept the the ‫ים‬ ‫ חֲחֲככ ִָּׁמִָּׁמים‬and and their their authority authoritywill of the the for this this honest honest may his hisright. name be be Being proud ofthe your holy Neshama give‫ים‬you the courage to response, fight for what’s interpretations ָּׁ ָּׁ he secular interpretations of of ‫תוֹרהה שֶשֶבַבַעַעַלל פפֶהֶה‬, ‫תוֹר‬, he was was able able to to convince convince the secular blessed. blessed. authorities Adapted authoritiesthat thathis hisreasoning reasoningwas wascorrect. correct.

Adaptedfrom fromShabbos ShabbosWith WithR’R’Pam Pam(with (withkind kindpermission permissionfrom fromArtScroll) ArtScroll)

Norway

‫פרקי‬ ‫אבות‬

Yahrtzeits Yahrtzeits Gedolim Gedolim of of our our

‫ ר׳ר׳ ממֹשֶֹׁשֶׁהה‬Isserles ַ ַ born Isserles ‫״ל‬ ‫״א( זזַצַ​ַצַ״ל‬ (‫)רמָמָ״א‬, ‫)ר‬, born inin Kraków, Kraków, Poland, Poland, to to ‫ר׳ר׳‬ 5280 ָ ‫ִש‬ ְׂ‫יי ְִׂש‬and ‫מ ְׂל ְׂלככָהָה ִדִדייננָהָה‬, ַ ‫מ‬, was aagrandson of ‫יאלל‬ ֵ ‫יא‬ ‫ר׳ר׳יי ְִׂחְִׂח‬Luria ‫״ל‬ 5280— —5332 5332 ‫רר ֵא ֵאלל‬ ָ and ַ was grandson of ֵ Luria ‫זַצַצַ״ל‬,ַ‫ז‬, 1520 1520— —1572 1572 the first ‫ ָרב‬of Brisk. ‫ ר׳ מֹשֶׁ ה‬received ‫ ְׂס ִמיכָה‬at the age of 13. the first ‫ ָרב‬of Brisk. ‫ ר׳ מֹשֶׁ ה‬received ‫ ְׂס ִמיכָה‬atndthe age of 13.

He ְׂ ְׂ‫לוֹם שַשַכְׂכְׂננָאָא מֵמֵלוּב‬ He learned learned under under ‫״ל‬ ‫לוּבללִיןִין זזַצַ​ַצַ״ל‬ ‫( ר׳ר׳ שָשָלוֹם‬father (father of of his his 22nd wife wife Golda).

Golda).

His first wife, Krendel, was ‫ת‬ ‫ר‬ ֶׁ ‫ט‬ ֶׁ ְׂ‫ִפ‬ ‫נ‬ at a young age (20).

His first wife, Krendel, was ‫ נִפְׂ ֶׁט ֶׁרת‬at a young age (20). He He later later married married Sprintze, Sprintze, the the daughter daughter of of ‫שוֹן הַהַככֹהֵֹהֵןן‬ ‫ר׳ מָמָ ְׂ ְׂר ְׂרדְׂדככַיַי ג ְׂג ְֵׂרֵרשוֹן‬. ‫ר׳‬. About About 1550, 1550, he he returned returned to to Kraków Krakówand andfounded foundedaa‫יי ְִׂשְִׂשיבָיבָהה‬..InIn1553, 1553,he hewas wasappointed appointedas as‫דַדַייָןָן‬and andthe thealso also served ָ ָ ‫אַרבַבַעע‬ ְׂ ְׂ ‫ווַעַ​ַעַדד‬.. AA prolific served on on the the ‫צוֹת‬ ‫אַרצוֹת‬ ‫אַר‬ ‫אַר‬ prolific writer, writer, he he authored authored ‫( ַד ַ ְׂד ְׂררככֵיֵי ממ ֶֹׁש ֶֹׁשהה‬on (on the ‫טוּר‬ / ‫ף‬ ‫יוֹס‬ ֵ ‫ית‬ ֵ‫)ב‬, ‫ִן‬ ‫י‬ ‫י‬ ַ ‫יר‬ ‫ח‬ ִ ‫מ‬ ְׂ (on ‫ר‬ ‫ת‬ ֵ ‫ס‬ ְׂ ‫א‬ ֶׁ ‫ַת‬ ‫ל‬ ִ‫ג‬ ‫)מ‬, ְׂ ‫״א‬ ָ‫מ‬ ‫ר‬ ַ ָ‫ה‬ ָ ‫לְׂח‬ the ‫ טוּר‬/ ‫יוֹסף‬ ֵ ‫)בֵ ית‬, ‫( ְׂמ ִחיר ַייִן‬on ‫)מגִ לַת ֶׁא ְׂס ֵתר‬, ְׂ ‫שו״ת הָ ַרמָ ״א‬ ‫ שו״ת‬and and ‫לְׂחןן (( ַה ַה ַמ ַמפפָהָה‬ ָ ֻׁ‫שֻׁש‬ ‫רוְּך‬ ַ ‫בננֵיֵי ְׂסְׂספ ַפ‬, ְׂ ‫ב‬, establishedthe the ‫)עָרוְּך‬. ָ‫)ע‬.Similar Similarto towhat whatthe the‫יוֹסֵףף‬ ֵ‫יתיוֹס‬ ‫בֵבֵית‬did didfor for‫ָרָרדד‬ ְׂ the the‫״א‬ ‫ ַ ַרר ָמ ָמ״א‬established ‫ים‬ ְׂ‫אַש‬ ‫ ִמִמננְׂהְָׂהָגִ גִים‬and and‫פִפִ ְׂסְׂס ֵק ֵקייהֲהֲ ָל ָלככָהָה‬for for‫אַשכְׂכְׂננַזַז‬ ְׂ ‫בְׂננֵיֵי‬.ְׂ‫ב‬. ‫אייר‬ ‫י״חאייר‬ ‫י״ח‬

Dedication opportunities are available. If you would like to sponsor or receive this publication

Gedolim Gedolim Glimpses Glimpses R'R' Moshe Moshe Isserles Isserles ‫״ל‬ ‫זזַצַ​ַצַ״ל‬,, the the ‫״א‬ ‫רמָמָ״א‬,ַ‫ר‬,ַ inin his his ‫הַהַ ְקְקדָדָמָמָהה‬ to to ‫דַ ְ ְררככֵיֵי ממֺשֶֺׁשֶׁהה‬,ַ‫ד‬, writes writes that that while while he he was was completing completinghis his‫הֲהֲ ָל ָל ָכ ָכההסֵסֵ ֶׁפ ֶׁפרר‬and andwriting writing ‫ְכוֹת‬ ‫ִהִהללְכוֹת‬ ‫חַללָהָה‬,ַ‫ח‬, the the ‫ סֵסֵפפֶׁרֶׁר‬authored authored by by ‫קאַרוֹ‬ ‫יוֹסֵףף קאַרוֹ‬ ֵ‫ר'ר' יוֹס‬ ‫״ל‬ ַ‫ַצ‬ ‫ז‬ , ‫ף‬ ֵ‫יוֹס‬ ‫ית‬ ֵ‫ב‬, emerged on the scene. ‫זַצַ ״ל‬, ‫בֵ ית יוֹסֵ ף‬, emerged on the scene.

With Withglowing glowingwords, words,the the‫״א‬ ‫ ַ ַררמָמָ״א‬writes writesthat that the the‫סֵסֵפפֶׁרֶׁר‬has haseverything. everything.He Hecontinues continuesthat that he he cried cried to to ‫ ד׳ד׳‬that that there there was was nothing nothing to to add; add; his his effort effort was was like like “A “A candle candle inin the the sun sun — — what what isis itit worth?” worth?” But But similar similar to to ‫ית ִהִהללֵלֵל‬ ‫בֵית‬,ֵ‫ב‬, who first taught ‫אי‬ ַ‫מ‬ ַ‫ש‬ ‫ית‬ ֵ‫’ב‬s ‫ָה‬ ‫כ‬ ‫ל‬ ָ ֲ‫ה‬, his work who first taught ‫’בֵ ית שַ מַ אי‬s ‫הֲ ָלכָה‬, his work became became the the ‫פְפְסַסַקק‬for ְ‫אַש‬ for‫אַשכְכְננַזַז‬ ְ ‫בְננֵיֵי‬.ְ‫ב‬.

‫לע״נ ר׳ ישראל בן אברהם ז"ל‬

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