256. Behalosecha

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

‫מוצאי שבת‬

256

Issue

‫פקד יפקד ה' אתכם‬

‫בס"ד‬

‫פרשת בהעלתך‬ ‫כ"א סיון תש"פ‬

13 June 2020

'‫פרקי אבות פרק ב‬

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.14

11.03

10.42

8.28

10.33

11.46

11.20

11.03

10.34

7.09

9.05

9.47

9.30

9.23

9.03

Rabbi Ari Bensoussan

The Game Plan

Director, Chazak LA

So many goals, so many dreams, so many failures and so much regret.

Hashem will not grant you something that you cannot envision.

What standing between us and our goals?

We have tried, we have pushed ourselves but it seems that the fulfilment of our desires and dreams are simply .... unattainable.

Only after you envision exactly what you want, with refined and crystal-clear clarity, can you simply give a bang and Hashem will follow through with Heavenly providence. This is true even if, according to the laws of nature, that goal is impossible and unattainable.

Enter the Sfas Emes in this week’s Parsha.

When building the Menorah, Moshe was commanded to do the impossible as it was an engineering enigma. Initially Hashem himself showed Moshe exactly what it was meant to look like (Rashi- Bamidbar 8:4 quoting Sifri 5:7). The base could not hold up the top and the gold was too soft and lacked the strength to hold up its own weight. Try as he might Moshe failed again and again in trying to unravel the mystery in how to build such a phenomenon. In fact, Rashi (Bamidbar 8,4) points out that in the end, Hashem himself made it.

Had Moshe not been SHOWN the Menorah, he never would have been able to envision it clearly enough for the eventual providence to then supply the supernatural building of the Menorah.

This is not to say G-d forbid, that man does ANYTHING on his own and only then does Hashem intervene. Of course, that is foolish beyond comprehension, there is nothing that isn’t Hashems will ... we ARE saying that as per Hashems instruction this is how humans are meant to grow. Meant to achieve and become great.

The answer the Sfas Emes provides is both fascinating and life affirming.

‫ספר דברים‬

‫ספר במדבר‬

‫ספר ויקרא‬

‫לעילוי נשמת‬ ‫הרה''ח‬

‫ר' אברהם בן הרה''ח‬ ‫ר' שלמה טבלי‬ ‫הי''ד‬

Goals and diplomas sound so cold and secular. Yeshiva boys are taught to simply put their heads down and learn. But without a clear goal, without a clear plan in how to get there, we are doomed to fail.

What lesson can be learned from this?

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

Dream it. Clarify it. Plan it. Take an honest swing at it and then let Hashem provide the rest. M

This is why Moshe had to see it, had to study it to make sure his clarity was sound.

Blueprints and all, so much so that Moshe even had a go at it, banging and trying, then Hashem as always, provides.

The Sfas Emes asks a simple yet piercing question. If Hashem knew all along that Moshe would not be able to make it, then why assign him the task? Why would Hashem show Moshe what it looks like, have Moshe learn it up as it were, blueprint and all, just to have Moshe bang away at the impossible task until Hashem intervened and made it Himself?

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

What stands between us and our dreams?

Between us and our goals? A clear picture of what those goals and dreams are. A sound plan in how one will attain them. To just daven to Hashem to take away our bad middos without any plan in how to actualise it, or to become a great Talmid Chacham with no clear path in how to achieve it, will be a mess of gold rather than a menorah of light.

‫קרטיס‬

‫נהרג עק''ה במחנה ברגן בעלזן תש''ה‬ ‫ויום זכרונו נקבע כ' סיון‬ .‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬

‫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

stafftreats.com

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

‫נלב''ע י״ז תמוז תשע''ח‬

MEDIA PARTNERS N OW R E AC H

ING

OPLE 24,000 PUENTRIES I N 24 C O

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Rio de Janeiro, Rotterdam, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich

2

Oneg Shabbos Issue 256

Rabbi Avrohom Chaim Slansky Author & Magid Shiur based on Rabbi Shraga Kallus’s shiurim

Complainers … It’s just a scratch!

A

fter World War II, R’ Lazar Silver tried to do anything and everything to breathe a bit of life into the survivors.

The DP (displaced persons) camp was filled with life-less forms, shells of people. One week he decided to arrange a Kabbolas Shabbos service, and R’ Lazar himself went from person to person to try and convince them to come: to daven, sing, allow their neshomos to connect and soar. Some came willingly, some came begrudgingly, but many came just because there was not much else to do. But, there was one Jew that would not budge, he refused to come.

“Just come, sit, and watch,” begged R’ Lazar Silver, knowing all too well the depths of depression that these shattered souls were in. “You were not there. You did not see what I saw!!” yelled the man. R’ Silver knew his boundaries and was willing to back off, aware of the severe pain that many people were in. But, the man continued and explained before R’ Silver was able to walk away…

In this week’s Parshah, K’lal Yisroel were being literally fed from Heaven.

No need to cook, no need to worry about what was for supper. Rather, they walked out of their tents and the food was waiting for them. Food that tasted as you desired, always delicious and fresh! This was the wonderful creation of the Mohn. Yet they complained!

The food may have come directly from Heaven, but even that got ‘boring’.

After a time, they wanted something different. Based on the words of Rashi, R’ Pam explains that from here you see that if a person is not careful, he can

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

complain about anything. Something that everyone could understand is the best thing in the world, but without the right attitude, one could come to complain about that.

“In the camps, there was one Yid that had a Tehillim,” the man began to unburden his heart. “He was not really willing to share, but for a cost he would give in. Three slices of bread for an hour with the cherished Tehillim! Three slices of bread?!? That was their entire rations for a day and a half!” The man was almost uncontrollable as he replayed the scene of people giving away their daily rations. “And, there were people that waited for their turn,” the man concluded in angry tears, “hundreds of people that gave away the little bit of food that they had.”

R’ Lazar Silver took the man’s hand, and gently said, “You are right! This man did not give easily. You saw a difficult individual so you cannot bare the pain.

But, how can you not see the beauty and splendour of K’lal Yisroel?!? Hundreds of people that were willing to give up their entire ration to say a few Kapitelach of Tehillim!” His every word slowly resurrected the man, breathing life into a shadow of a soul. R’ Lazar concluded, “Yes, that man was difficult, but look at the hundreds of Jews in the worst place in the world, that wanted nothing more than a few minutes to be able to daven and connect to Hashem! Willing to give away literally everything for that opportunity!”

with screaming babies? Baruch Hashem there are children! Difficulties between the two sides deciding on the floral arrangement? BH there is a shidduch and a chasunah. Perhaps a ‘bit too frum’? Surely beats the ‘other guy’ who is unfortunately searching and not on the right path. Hats, jackets, ties everywhere? BH the kids are still wearing them and dressing respectfully!

The list goes on and on!

As I park my car to pick up my kids, a car bumps into my bumper. I get out and see a scratch, not big enough to make a big deal, so I just move on. When I walk out with my daughter, I stop to examine the scratch a bit more intently. “See it?”.

“See what, Tatty?” was her response!

“No, over there.” In the honesty and purity of a little child she responds, “Totty if you walk a bit back you will be able to see the entire car!”

Ahhh, you can walk closely and examine each and every little scratch, always finding something to complain about. Or, you can take a few steps back, and appreciate that “It is just a scratch”! M

We can view each and every story from the critical ‘complaining’ angle; or the perspective and attitude can change and the latent wonders and beauty can emerge. Sleepless nights

To receive this via email please email subscriptions@oneg.org.uk

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

‫כ"א סיון תש"פ‬

‫פרשת בהעלתך‬

Part of one piece of gold

13 June 2020

T

3

)’‫בהעלותך את הנרות אל מול פני המנורה (ח’ ב‬ When you kindle the lights, towards the face of the Menorah

he Seforno explains that all of the lights of the Menorah had to face the flame in the centre, both from the right and from the left.

He continues with a great message to be derived from here. But first, a short introduction is in order: The Possuk in ‫ משלי ג’ טז‬states:

‫ארך ימים בימינה בשמאולה עשר וכבוד‬

Long days will be a reward for those on the right, wealth and honour for those on the left.

The Meforshim explain this Possuk to mean that those on the right, are learning Torah ‫לשמה‬. Those on the left, are learning ‫שלא לשמה‬. Although both will be rewarded for their endeavour, those who are ‫ לשמה‬are worthy of more.

Regarding the Menorah, the Seforno explains that the Possuk is alluding to different types of Yidden. There are those “‫( ”המימינים‬from the ‘right’) who spend their time and energy working in spiritual matters (‫ )חיי עולם‬and there are those “‫( ”המשמאלים‬from the ‘left’) who concentrate their time with matters concerning this world (‫חיי‬ ‫)שעה‬.

Both, in their individual endeavours, should face the middle; doing for the sake of Hashem.

And this is what unites both groups into one.

This brings to mind the classic phrase from the Gemara in Berochos: ‫אחד המרבה ואחד הממעיט ובלבד שיכוין‬ ‫לבו לאבינו שבשמים‬.

In Yiddishkeit, quantity doesn’t count for much; it’s the quality that truly counts. Yet quality doesn’t mean perfection of the act, but rather a refinement of the intent. In other words – doing it ‫לשמה‬.

However, this Seforno seems to refer to both those on the right and those on

the left as being ‫לשמה‬. How does this work, given the Possuk from Mishlei above?

When someone learn Torah and do Mitzvos ‫שלא לשמה‬, they are criticised harshly in many places in Chazal. But even someone who is not totally ‫לשמה‬ can still be in the game, as Chazal tell us that ‫מתוך שלא לשמה בא לשמה‬. As long as one’s direction of travel and exertion of effort is in becoming ‫לשמה‬, they are still considered part of the ‫לשמה‬ category.

This is how Yidden can be united: whether we are amongst those who are busy with ‫ חיי עולם‬or of those who are busy with ‫חיי שעה‬, whether we are completely ‫ לשמה‬or still ‫שלא לשמה‬, it is our sincerity and efforts to be ‫לשמה‬ which binds us all together.

Indeed, as the ‫ של”ה‬points out, the ‫ מנורה‬was made by shaping one single piece of gold, ‫מקשה זהב‬, to signal ‫אחדות‬. All of the individual branches of the Menorah and the delicate design of each branch were all essentially part of one core piece of gold.

As Yidden, each of us are individual branches with our own design and mission, yet we are bound together at our very core, on a deep neshama level, through our focus on being ‫לשמה‬.

A story is told of an old lady who was nearing the end of her life. As she lay on her death bed surrounded by her loving family, she asked them to honour what she was about to ask of them to do, even though it might seem a bit strange to them.

“Please can you all leave this room and go to the nearby forest. Each of you is to find a twig or small branch and then bring it back to me here. Go!” Out of respect, they all left the room and heeded their mother’s wish.

When they returned, each member of the family was carrying a twig. The old lady asked them to give their twigs

Rabbi Yossi Goldberg Yeshivas Binyan Odom

to her. She reached over to the drawer next to her bed and pulled out some string. Holding all the twigs together she tied a string around them, making them into one bundle.

The family looked on, puzzled.

The old lady then passed the bundle to the child standing closest and asked, “Please snap this bundle of twigs.” The child tried but to no avail. She passed the bundle to the next family member and asked of them the same. They too could not break the bundle.

When they had all tried and failed to snap the bundle of twigs, she asked for the bundle back. She untied the string and picked up one individual twig. She snapped it easily. She picked up another and snapped that one too. She stopped only after she had snapped the last twig.

With her remaining energy, she looked lovingly at all her family and said, “As long as the twigs were together in one bundle, they couldn’t be broken.

It was only when each twig was taken separately that they were easily snapped.

“Stay together as one and each of you will be stronger.”

As Klal Yisroel, we need each other.

Perhaps now, more than ever before.

We need to embrace our differences, respect each other and remember that we are united by our desire to serve Hashem ‫לשמה‬. Then we will be able to draw strength from one another and find the resilience to survive the Golus until its end, may it be speedily in our days. M

4

Oneg Shabbos Issue 256

‫אהבת חינם‬

Unconditional all of ‫כלל ישראל‬

Don’t

The Cycle of Life

hate

Rabbi David Forman Aelph Beta

"‫"כי טוב לנו במצרים‬

"For it was good for us in Egypt" (Numbers 11:18) When you take a step back and look at the context surrounding the transition point in our parsha, do you know what you find? There are five mentions of the word tov just before the turning point, and yet there are only four mentions of the word ra. It seems asymmetrical, five and four.

But if you look closely, you’ll see that after those four ras, there’s actually one tov: a false tov, a tov that’s really a ra.

If we’re being honest with ourselves, isn’t there something within all of us that just wants to want? As human beings we spend so much of our time and energy trying to meet our physical needs. When we’re not doing that - when someone else is taking care of us - something about it doesn’t feel right. But you know what? There are moments when we just need to be taken care of. Think about the end of life, when we’re elderly and need to rely on the help of others. Or the beginning of life: in the womb and in infancy. In those moments, the responsible thing to do is to accept help. And our time in the desert was one of those moments as well. Yet we couldn’t handle it. We couldn’t handle being dependent. We couldn’t deal with feeling as if we were feeble, that we couldn’t cope on our own, almost as if we were in Hashem’s womb.

Indeed, the notion of being in the womb of Hashem also recalls the garden. The name of the Garden, Eden, or Eiden (‫ עדן‬in Hebrew, might just be related to the word adayin - ‫ עדיין‬which means still or not yet.)

In other words, Gan Eden was the Garden of “Not Yet-ness”, where existence hadn’t yet quite come to be. It was a kind of womb. That’s what a womb is: it’s a place in which you aren’t yet born. Within that womb, Hashem took care of mankind, He met our physical needs, He provided us with a garden full of beautiful and delicious trees. All of this would happen once more: not for all of mankind, but for a particular nation.

In the desert, after leaving Egypt, the people were in a kind of womb. Our nation was in its infancy. It was just beginning to develop. We needed Hashem’s care. Hashem nurtured us, just as a mother would nurture a baby. What happens if you reject that kind of nurture? If you try to leave the womb too soon? You die.

That’s what happened in the Garden: death itself came to the world. And here, in the desert, this new rejection of the mohn - Hashem’s sustenance - becomes the beginning of a trail of tears, a trail whose climax is the sin of the spies, and the decree of death for an entire generation. It was the sin of the Tree of Knowledge of Good and Evil all over again - only not in a garden, but in a desert. M

your

neighbour ause he bec

sins differently to

-Rabbi Yossi Bensousan

13 June 2020

‫כ"א סיון תש"פ‬

‫פרשת בהעלתך‬

In Hashem’s Embrace

5 Rabbi Elimelech Beiderman Be’er Mayim

O

ne of the melachos of Shabbos is ‫סותר‬ (the opposite of ‫(בונה‬. ‫ בונה‬is to build, ‫ סותר‬is to dismantle or to demolish.

The Gemara (Shabbos 31:) explains (according to one opinion) that the prohibition of ‫ סותר‬is solely ‫ סותר על מנת לבנות במקומו‬- to dismantle with the intention to rebuild in the very same place. If one demolishes a structure with the intention to rebuild it elsewhere, he hasn’t transgressed the prohibition of ‫סותר‬.

The Gemara asks why this is the case. All melachos are learned from the Mishkan. The Mishkan would be dismantled with the intention to rebuild it elsewhere. They would dismantle the Mishkan, travel to another locale, and rebuild it there. Since the melachos of Shabbos are the same melachos that were used to build the Mishkan, it seems that the transgression of ‫ סותר‬should be even when one’s intention is to dismantle in one place to rebuild it in another location.

The Gemara answers: it states (in this week’s parashah 9:20), ‫על פי ה’ יחנו ועל פי ה’ יסעו‬, “By Hashem’s decree they would encamp, and by Hashem’s decree they would travel.”

Consequently, it is as though they dismantled the Mishkan with intention to rebuild it in the very same place.

What is the Gemara answering? 1 Reb Chaim Shmuelevitz zt’l (Sichos Mussar 5733, 22) explains that we can compare it to a mother who is holding her child as she travels. From the mother’s perspective, she is traveling from one place to the other, but from the child’s perspective, he hasn’t gone anywhere. He began in his mother’s arms, and he is still in his mother’s arms. He is in the same place the entire time.

This is how the Yidden felt as they travelled through the desert. They were constantly under Hashem’s protection and guidance. From their perspective, they dismantled and reassembled the Mishkan in the very same spot — within Hashem’s embrace. They didn’t go anywhere.

Concerning Moshe Rabbeinu, the pasuk states, ‫תמונת‬ 12:8( ‫)ה’ יביט‬. The Beis Yisrael zt’l explains, ‫יביט‬, wherever Moshe looked, ‫ ’תמונת ה‬- he saw Hashem; he perceived that everything is Hashem’s hashgachah.

It also states (in this week’s parashah) ‫והיה הטוב ההוא אשר‬ 10:32( ....‫)ייטב ה’ עמנו‬.

The Be’er Maim Chaim explains, ‫ והיה הטוב אשר ייטב‬- the primary good, ‫ה’ עמנו‬, is that Hashem is with us. 2

The Shlah Hakadosh (Behaloscha, mussar 12) teaches, “With everything you do, say ‫ ’אם ירצה ה‬or ‫’בעזרת ה‬. When traveling, say, ‘I am traveling be’ezras Hashem (with Hashem’s help) and I will arrive at such-and-such place im yirtzeh

Hashem (if Hashem wills it) by (such-and-such time).’ When you arrive at your destination, praise Hashem and say, ‘be’ezras Hashem (with Hashem’s help) I arrived at my destination. And I plan to leave im yirtzeh Hashem (if Hashem wills it) by…’ If you will do so, Hashem’s name will always be on your lips, when you plan, and when you act. This is how you should do all your deeds.”

This is hinted at in the pesukim (9:18-20),‫על פי ה’ יסעו ועל‬ ‫על פי ה’ יחנו ועל פי ה’ יסעו‬... ‫פי ה’ יחנו‬, “By Hashem’s word they travelled, and by Hashem’s word they camped…” This means that when you travel, when you camp and with everything you do, say that it is ‫’על פי ה‬, be’ezras Hashem, and im yirtzeh Hashem, because you can’t do anything without His aid. M 1. Rabbeinu Chananel explains that if Hashem told them to rebuild in the very same place they would do so, therefore it is as though they dismantled to rebuild in the same location.

2. One Friday, erev Shabbos Bahaloscha, Rebbe Mordechai of Lechovitz zy’a said, “We should really be dancing with music today, because in this week’s parashah it says (10:29) ‫ישראל על טוב דיבר ‘ד כי‬, “Hashem promised that He will do good for the Jewish people.”

6

Oneg Shabbos Issue 256

“Who will feed us meat?” ‫אמרּו‬ ְ ֹ ּ ‫ֲשר ְב ִּק ְרּבֹו ִה ְתַאּוּו ּ ַת ֲאוָה ַויָ ּ ׁ ֻשבּו ַו ִיּבְ ּכּו ַגּם ְ ּבנֵי י ְִש ָׂראֵ ל ַוי‬ ֶ ׁ ‫וְהָ אסַ פְ סֻ ף א‬ ‫ּשׂר‬ ָ ‫ִמי יַאֲכִ לֵנּו ָב‬

“The rabble that was among them desired a desire, and the Bnei Yisrael also wept more, saying, ‘Who will feed us meat?’”.

(11:4)

What is the meaning behind this desire for meat?

Interestingly, the pasuk does not say that they “desired meat,” but rather that they “desired a desire… saying ‘Who will feed us meat?’” What is behind this elongated phraseology?

Additionally, in the course of Hashem’s response to the people’s demand, He tells Moshe to assemble seventy elders, whereupon Hashem will bestow His spirit on Moshe and it will then spread to the elders. How is this related to the people’s desire for meat?

Manna, Meat and the Desire for Desire The Meshech Chochmah explains: the manna was entirely spiritual in nature, to the extent that the Gemara states that it is the food which is consumed by the ministering angels. This being the case, the manna did not contain within it, an element which would promote physical desire within those who ate, as is the case with physical food. Even plants are described by Chazal as experiencing desire, and this quality exists to an even greater degree within living beings, such as animals and birds, and this is imparted into those who consume them. As such, so long as the people were eating only manna, they felt deprived of the faculty of physical desire. Therefore, since they “desired a desire,” i.e. they desired to desire, they demanded to be given meat that would impart this desire to them.

The Manna and Moshe Rabbeinu The spiritual nature of the manna is intimately bound up with the nature of Moshe Rabbeinu. The Gemara informs us that the manna fell in the merit of Moshe. As such, there was a parallel between the manna and Moshe, who served as the conduit for its descent into the world. Moshe Rabbeinu

Rabbi Immanuel Bernstein Journeys in Torah based on the Meshech Chochma

himself had attained a highly spiritual nature, and indeed is referred to by the Torah as “‫אִ יׁש הָ אֱל ִֹקים‬,” a quintessentially G-dly person who no longer desired physical things. In keeping with this, following the giving of the Torah and with Hashem’s endorsement, he separated from his wife and devoted himself entirely to receiving prophecy from Hashem.

This is the meaning behind Moshe’s exclamation upon hearing that the people were demanding meat: “‫ּשׂר‬ ָ ‫מֵ ַאיִן לִ י ָב‬ ‫ – לָתֵ ת לְ כָל הָ עָ ם הַ ֶז ּה‬From where will I get meat to give to this entire people?” Moshe was, in effect, saying: “My nature does not enable me to serve as a conduit for physical food such as meat!”

In response to this objection, Hashem instructed Moshe to gather around him seventy elders, who would experience Divine spirit as it “spilled over” from Hashem’s communication with Moshe. As a result of this attachment to Moshe, these elders would serve as a form of additional link in this Divine influx from Hashem to the people. Since these seventy elders, elevated of status though they were, were nonetheless possessed of all physical faculties, including that of physical desire, they were able to allow for the provision of physical food for the people in the form of meat. M

13 June 2020

‫כ"א סיון תש"פ‬

‫פרשת בהעלתך‬

7

Daily Inspirational Stories

Listen to over 1500 stories and subscribe to receive them daily on storiestoinspire.org or Whatsapp: +1 (310) 210-1205

Avi Fishoff Founder & Director, Home SWEEEET Home & TWiSTED PARENTiNG!

As told by Peretz Klein

The Rebbe’s Tish that started with the soup course.

Rav Schneider told me this story himself: I was born and raised in Brazil.

When I was a teenager, I went to learn in Gateshead, England and I couldn’t always travel bein hazmanim back home to Brazil.

have the seuda with their families; then the Rebbe would first start his Tish for all his chassidim to come and watch, starting at the beginning with “Shalom Aleichem”, as is common by most Chassidishe court.

One time, my friend from Yeshiva invited me to spend bein hazmanim with his family who lived in Belgium. I graciously accepted the offer.

I didn’t know about this! I felt my empty stomach turn over, as I hadn’t eaten properly all day long.

It would be several hours till I would have any food to eat.

On a Friday morning, we went to daven shacharis with the famous holy Rebbe, Rav Itzik’l (HaRav Moshe Yitzchock Gevertzman of Przeworsk zy”a, who lived from 1882 to 1976.

After davening, the Rebbe noticing a new face and greeted me warmly. He asked me some questions: where I’m from, where I learn. He then he invited me to be his personal guest at the Shabbos Seuda that night.

Naturally I accepted the honour and I went that night to daven with the holy Rebbe.

After davening was over, I was in for a little shock.

Instead of starting the Seuda, the Rebbe and his family sat down to learn.

After a while, I realized this is not stopping so fast. I was a little confused as to the schedule, so I asked someone what’s going on.

They explained that the Rebbe and his family would learn for the next few hours while the oilum goes home to

All of a sudden, the Rebbe called me over and asked if I’m hungry. I didn’t have a choice and I simply said “Yes, I am”.

The Rebbe took me warmly and made Kiddush for me; he washed with me, ate challah with me, and had the fish course with me.

Then he went back to continue his learning, until the time would come when all his chassidim would come to watch him have his Friday night Seudas Shabbos.

But that njght, the Rebbe’s Tish didn’t have the beautiful zemiros of Shalom Aleichem, Aishes Chayil, etc. The crowd didn’t get to hear their Rebbe’s derhoiben Kiddush. They didn’t see him wash his hands and eat the challah and fish.

This week, the Tish began with the soup course. Why? Because the holy Rebbe, whose mind was famous for being comfortable in the highest heavens, also cared about the grumbles of a young stranger’s empty stomach! M As the famous saying goes:

Frumkeit without Menchlechkeit is not Yiddishkeit

8

Oneg Shabbos Issue 256

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

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

TUMBLING KNAPSACK

because of hamotzi meichaveiro alav hare’ayah (the burden of the proof is on the plaintiff)” (Y.D. 317:2).

Zvi and Dovid decided to go on an adventure, hiking in the mountains one day. Each brought a knapsack with various supplies.

“Nonetheless, Terumas Hadeshen (#314) writes that if two people mixed their money and some of it was lost,” continued Rabbi Dayan, “the loss is divided proportional to their respective amounts” (C.M. 292:10).

“Let’s put all the food in your bag, and move everything else into mine,” suggested Zvi. “It will be easier to manage that way.”

Dovid took out his sweatshirt. “I have the same kind,” noted Zvi. “I’m putting mine top up, and your sweatshirt top down.” The boys also had each brought a bag of marbles from their collection. “I have some money in my pocket,” said David. “Can you keep them in your wallet?”

“Fine,” said Zvi. “It’s in the knapsack.”

In the afternoon, the two sat down to eat on a flat ridge in the mountain. While they were eating, a large wild animal ran by and kicked Zvi’s knapsack!

It fell off the cliff edge! It bumped and rolled its way down a precipice. It landed a few hundred feet below.

The boys finished eating, and carefully climbed down the mountain to retrieve the knapsack.

Finally, they got to it. They assessed the damage.

The bags of marbles had burst, and were all mixed together. About half of them had fallen out of a hole in the knapsack.

One of the sweatshirts had fallen into a ravine far below; the remaining one was turned sideways.

The wallet had some of the money still in it, but some had blown away in the wind. All in all, about half the contents were lost; half remained in the knapsack. “How do we divide the remaining contents?” asked Zvi. “We had about the same amount,” said Dovid. “We should share the loss evenly.” “But it’s in my knapsack,” replied Zvi, “so I’ve got the upper hand.”

When they returned home, they decided to ask Rabbi Dayan. “I had money, a sweatshirt, and marbles that belonged to Dovid. They were all together with mine in my knapsack,” said Zvi. “The knapsack tore and about half fell out. How do we divide what’s left?”

“The Gemara (Bechoros 18b) states that if a person put his animal in another’s barn and one animal died,” replied Rabbi Dayan, “if the animal cannot be identified, the barn owner can claim that the other’s animal died,

“Why is that?” asked Dovid. “What’s the difference?”

“Terumas Hadeshen explains that money is all the same,” answered Rabbi Dayan. “A person who entrusts money to another does not expect to get his particular notes or coins back. Thus, the two are like partners in the shared sum, so that the loss is proportional.

“However, people are particular about their animals, so that even when mixed in the barn, each belongs to its rightful original owner,” continued Rabbi Dayan.

“Thus, when the dead animal cannot be identified, we apply the rule of hamotzi meichaveiro.

“Similar to money, if someone mixed another’s produce with his and some spoiled, the loss is shared proportionally,” added Rabbi Dayan. “Regarding produce, there is additional logic that the nature of fruit is to spoil proportionally” (Pischei Choshen, Pikadon 8:22).

“Nesivos (292:16) and Machaneh Ephraim (Hilchos Shomrim #26) further note that maaser sheini coins and regular ones that got mixed are assumed to be proportional,” added Rabbi Dayan. “Although they are separate monies, since coins are small and easily mixed, we do not apply hamotzi meichaveiro; instead we divide them proportionally, unless only a single coin is lost.”

“How does all this apply here?” asked Zvi. “Regarding the sweatshirt, hamotzi meichaveiro alav hare’ayah, and Zvi can claim that Dovid’s sweatshirt was lost,” concluded Rabbi Dayan. “Regarding the money, which is considered shared, and the marbles, which are small and mixed, the loss is divided proportionally.”

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

‫כ"א סיון תש"פ‬

13 June 2020

‫פרשת בהעלתך‬

9

SHEMIRAS HALOSHON

DAILY DOSE OF TORAH Am I better than you?

Am I in control of my life?

Rabbi Yigal Cohen

When a person sees his child doing something that he feels should be improved, it is not advisable to criticize the child harshly. It is very hard to understand someone else’s yetzer hara and the other person will have a hard time accepting mussar when it comes from a place of superiority.

Rather a person should teach his child, so that it comes from a place of learning and growing together. He can suggest that they learn about the topic at hand together, to see what Hakodosh Boruch Hu wants from them.

Sometimes a person may wonder why his spouse or child doesn’t listen to him. “After all,” he thinks, “I gave them so much. I did everything for them.”

Do we really do anything? Is it us who are strong? Are we the one who supports our family?

Hakodosh Boruch Hu in His great love for us wants us to know the truth – that He is the One who is in charge of everything.

There are two ways that a person can learn this.

The hard way is, if Hashem has to give him the hard knocks of life, until the person realizes that he is not in control of anything. He is not the one who supports his family, he is not the strong one and he is not even in charge of his own mental health.

It says, gaavas adam tashpileinu. If a person is haughty and thinks that he controls everything, then Hashem will have to lower him in order that he should realize that Hakodosh Boruch Hu is in charge. A person will then realize that he can do nothing; only Hashem can do everything.

The other way is when a person realizes for himself, when he comes to the understanding that everything is from Hakodosh Boruch Hu. A person should always remember that he only has a small box; Hakodosh Boruch Hu throws inside presents inside that box every single day, gift upon gift, day after day. By doing this, he will be grateful for all the presents that he receives.

In addition, when thinking this way, a person will not feel superior to someone else. He will understand that although he received this box, he is not better than someone else who received a different box. He is aware that each person received their box from Hashem and at any given time Hashem could switch the boxes.

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

WHAT DID YOU SAY ABOUT MY REBBI? YOUR RABBI OR REBBI DECIDES A MATTER ONE WAY, AND ANOTHER RABBI DECIDES IT THE OTHER WAY. MAY YOU, OUT OF DEDICATION TO YOUR RABBI AND HIS AUTHORITY, SPEAK AGAINST THE OPPOSING RABBI? THE DILEMMA

Rabbi A., head of your son’s yeshivah, believes the boys should learn to translate the Chumash into Yiddish as well as English.

A new yeshivah opens up headed by Rabbi B., who believes in bypassing Yiddish, going straight into English. Parents in your school begin clamouring for Rabbi A. to follow suit. You are furious at their audacity in challenging the principal, who is highly respected and experienced. Rabbi B., on the other hand, already has one failed school on his record. May you discredit him in your effort to support your principal?

THE HALACHA

You may not do so. Getting involved in the disputes that arise between Torah scholars leads only to loshon hora and machlokes.

One of the most dangerous delusions people have is that they are fighting for a Torah ideal, when in fact they are fighting for ego and pride. Scholars can differ without personal animosity, yet those who carry their banners often turn constructive difference into destructive battles.

(Source: Sefer Chofetz Chaim, Pesichah, Lavin #12)

May we be zocheh to see and appreciate all that Hashem does for us.

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

10

Oneg Shabbos Issue 256

Daf Yomi WEEKLY

‫שבת צ“ט‬

HALACHAH Highlight IS EXITING THE MIKVEH THE FINAL COMPONENT OF THE PURIFICATION PROCESS?

?‫ ועקר ממנו חוליא והשלימה לעשרה – מהו‬,‫ בור תשעה‬:‫בעי רבי יוחנן‬

:‫ צט‬-?‫עקירת חפץ ועשיית מחיצה בהדי הדדי קאתו ומיחייב או לא מיחייב‬

“Rebbi Yochanan queried: A pit, that is nine tefachim deep, existed in the public domain and a person stepped forward and removed from the bottom of the pit a section of earth that was one tefach in depth, and placed the earth to the side of the pit in the public domain. This act of removal brought the total depth of the pit to the necessary ten tefachim.

In such a case, do we consider that the lifting of the item (i.e. – the earth) and the creation of a partition that classifies the pit as a private domain occur simultaneously and as such the person would be liable, or not? (99b)” Rav Yosef Karo, in his commentary on the Rambam entitled Kesef Mishneh,1 presents a remarkable assertion. He posits that a ritually impure individual, who has immersed in a mikveh, only attains the desired state of ritual purity when he exits the mikveh after immersion, and not after immersion alone. This intriguing assertion has been the centre of much discussion in the Rabbinic literature. Amongst the noteworthy deliberations of this concept is a responsum authored

by Rav Avraham Bornstein, the Sochatshover Rebbe, in his responsa Avnai Nezer2. The Sochatshover Rebbe notes that the language of the Torah3 regarding purification from ritual impurity by immersion in a mikveh is ‫“( ורחץ במים‬and he will immerse in water”); this would appear to indicate that the immersion alone is the purifying factor, and does not require exiting the mikveh to attain purity. However, he concedes that the language in the Gemara4 that states ‫ אוכל‬-‫( טבל ועלה‬if he immersed and exited – he may eat ma’aser) implies that the exiting is the necessary completing step of the purification process, although he notes that indeed that passage would need clarification.

One of the reasons that the Sochatshover Rebbe advances in his dismissal of the Kesef Mishneh’s concept involves our passage. If an individual immersed himself or herself in a mikveh that has precisely forty se’ah of water in it, which represents the minimum quantity of water for an acceptable mikveh, the immersion is considered valid5. This is true, notwithstanding the fact that when he or she exits the mikveh, a small amount of water will be carried away that will reduce the water level to below the minimum and invalidate the mikveh for further usage. This would seem to contradict the opinion of the Kesef Mishneh, because when the person exits the mikveh, the mikveh will no longer be valid6. Possibly one would contend that, being that the mikveh was valid prior to exiting, even though it became invalidated upon exiting, we would follow the original status of the mikveh (‫)בתר מעיקרא אזלינן‬.

The Sochatshover Rebbe counters this proposal by remarking that if

‘Holding a grudge is letting someone live rent-free inside your head’.

Wise words.

But in reality, how easy is it, to let go of resentment when someone wrongs us? To truly forgive and forget and move on with no hard feelings?

We are commanded not to bear a grudge, (Vayikra 19:18) but this often requires great effort and humility.

In this week’s Parsha, we see Moshe taking this command to the next level. He actually helps the person who has wronged him!

When his sister Miriam was punished with leprosy after speaking out against him, amazingly, just a few verses later we find Moshe begging Hashem for her recovery.

“Moshe cried to Hashem saying ‘Please G-d, heal her!’” (Bamidbar 12:13) Not only does he not resent her, but he tries to help her.

A level of giving that we can aspire to.

When someone is in pain, and that someone may have truly harmed us, we all have the capacity to be able to put our egos to the side, and to help them regardless.

To be the bigger person.

Holding a grudge is letting someone live rentfree inside your head: let them out, and love them anyway.

this was so, then the Gemara could resolve the question presented in our passage. The Gemara could resolve Rebbi Yochanan’s inquiry by referencing the matter of an impure person who immerses in a mikveh that contains precisely forty se’ah. The resolution would be: as in the case of mikveh, we follow the original status of the mikveh, so too here in our passage as well we should be able to follow the original status, and the pit would not be granted the new status of private domain. The fact that the Gemara does not utilize this option must indicate that it is incorrect, and as such could not be applied to mikveh either. M

.‫ח‬,‫ ויקרא (יד‬3 )‫ שו”ת אבני נזר (חחו”מ סוף סי’ עב‬2 )‫ כסף משנה (פ”ו מהל’ שאר אבות הטומאות הט”ז‬1 ‫ עי’ שו”ע (יו”ד‬5 )‫ נדה (דף עא ע”ב‬,)‫ יבמות (דף עד ע”ב‬,)‫ פסחים (דף לה ע”א‬4 ‫ה) ועוד הרבה פעמים‬,‫טו‬ ‫ לציין שבשו”ת פרי יצחק ח”ב‬6 )‫סי’ רא סעיף סב‬ Brought to you by ‫(סי’ לה) ובדבר אברהם ח”ג (סי’ יט) דנו לדעת הכסף‬ ‫משנה אם צריך לצאת כולו מן המקוה או אפילו‬ ‫ ע”ש‬.‫עליית מקצתו מספיק‬

‫כ"א סיון תש"פ‬

13 June 2020

‫פרשת בהעלתך‬

Table

Shabbos

Convenr satio Starter

11

Outer Hebrides PHOTO: TO LONDON

an hour If you could have h anyone long Chavrusa wit ry who from Jewish Histo e?

Agudas Yisroel Yisroel of of America America would it bAgudas

‫בס״ד‬ ‫בס״ד‬

PIRCHEI June22, 22,2019 2019--‫תשע"ט‬ ‫תשע"ט‬,‫סיון‬ ,‫י"טסיון‬ ‫י"ט‬--Vol: Vol:66Issue: Issue:36 36 June

Is this the right '‫ערכיןו'ו‬ ‫ערכין‬:‫יומי‬ :‫דףיומי‬ ‫ב' דף‬ '‫פרקב‬ ‫אבותפרק‬ ‫אבות‬ :‫לאתעשה‬ ‫מצותלא‬ ‫ מצות‬33:‫עשה‬ :‫מצותעשה‬ ‫מצות‬ thing to do? 22:‫תעשה‬

)‫ז‬:‫ד‬-‫יד‬:‫(זכריהב‬ ‫ (זכריה‬...‫ציון‬ ...‫בתציון‬ ‫ושמחיבת‬ ‫רניושמחי‬ ‫רני‬:‫הפטרה‬ :‫בהעלתך הפטרה‬ ‫בהעלתך‬:‫פרשה‬ :‫פרשה‬ )‫ז‬:‫ד‬-‫יד‬:‫ב‬

TorahThoughts What are the most

your sָּ ‫רוּמ‬ in…g‫רוּמהה‬ tan‫רר‬tָּ‫דְדבָּב‬th impor)‫כ‬:‫טו‬ )‫כ‬:‫טו‬ ְ ִׁ‫…(בַ(בַ ִׁמ‬ ָּ ‫תת‬ ‫יתע ִׁע ֲִׁרֲרסס ֵֺת ֵֺתככֶםֶם ַח ַחללָּהָּה ָּת ָּ ִׁת ִׁררימוּ‬ ‫אשית‬ ִׁ ‫ֵ ֵרר‬ ‫מ‬ ְ ְ ‫ימוּ‬ ִׁ‫אש‬ The first first of of your your dough dough (lit. (lit. kneading) you shall set set aside aside aa ?

The kneading) you shall ou y t h g u ta ts h…a…ve loafas asaa[separate] [separate] portion loaf parenportion

He causes causes vegetation vegetation to to grow grow for for the the animals...to animals...to bring bring out out the the ‫אָר‬ ָּ He ‫אָרץץ‬ ֶ ֶ ‫ה‬, ָּ ‫ה‬, breadfrom fromthe theground. ground. There Thereare arealso alsoten tenwords wordsinin[the [the‫ָּסוּק‬ ‫פפָּסוּק‬inin‫ִׁים‬ ‫תת ִׁהִׁהללִׁים‬ bread ְ​ְ (‫טו‬:‫ )קמה‬that that refers refers to to our our daily daily receiving receiving of of ‫ַרַרננ ָָּּס ָָּּסהה‬ from ‫]ד׳‬: ‫]ד׳‬: ‫עֵעֵייננֵיֵי ככֺלֺל‬ (‫טו‬:‫)קמה‬ ְ ‫ פ ְפ‬from youknow knowhow howmany many‫וֹת‬ ‫ ִמִמְצ ְצוֹת‬are areinvolved involvedininmaking makingbread? bread?

Doyou Do …‫רוּ‬ ‫ְשבֵבֵרוּ‬ ַ ‫ֶיָךיי‬ ‫ ֵא ֵאללֶיָך‬,,The Theeyes eyesof ofall alllook lookto toYou Youwith withhope hopeand andYou Yougive givethem them … ַ ‫ְש‬ The ‫מדְ ָּד ָּררשש‬ ְ ִׁ‫ ִׁמ‬on on this this ‫ָּסוּק‬ ‫ פפָּסוּק‬shows shows that that even even aa ‫יוֹטוֹת‬ ‫יוֹט ֶש ֶשְבבְהֶהֶ ְדְדיוֹטוֹת‬ ‫הדְדיוֹט‬, ְ ֶ ‫ה‬, ֶ The their food food inin its its proper proper time. time. There There are are also also ten ten words words inin [the [the eternal eternal their before aa piece piece of of bread bread ever ever ‫ ְב ְ ָּב ָּררככָּהָּה‬that the simplest simplest Jew, Jew, will will perform perform ten ten ‫וֹת‬ ‫ ִׁמִׁמְצ ְצוֹת‬before the that ‫ ייְִׁצ ְִׁצ ָּח ָּחקק‬gave gave to to ‫ ַי ַי ֲע ֲעקקֺבֺב‬for for ‫ַרַרננ ָָּּס ָָּּסהה‬ ‫אשית‬ ִׁ ‫כח( ְב ְ ֵב ֵרר‬:‫])כז‬: (‫כח‬:‫])כז‬: ‫וְ וְיי ִֶׁת ִֶׁתןן ללְָךְָך‬ ְ ‫ פ ְפ‬inin ‫ית‬ ִׁ‫אש‬ reacheshis hislips. lips.The The10 10thth‫ ִׁמִׁמְצ ְצווָּהָּה‬isisthe the‫ ִׁמִׁמְצ ְצווָּהָּה‬of ofseparating separating‫לָּה‬ ‫חַלָּה‬.ַ‫ח‬.The The‫מדְ ָּד ָּררשש‬ ְ ִׁ‫ִׁמ‬ reaches give you you from from the the dew dew of of the the …‫ים ִׁמִׁמ ַט ַטלל ַה ַה ָּש ָּשמַמַייִׁםִׁם‬ ‫ֺלקים‬ ִׁ ֱ‫ ָּה ָּהאֱא‬,, And And may may ‫ ד׳ד׳‬give … ִׁ‫ֺלק‬ 2 Mishna 1 continues,when whenaaJew Jewtakes takesbread, bread,he heChapter liftsititup upwith with histwo twohands hands to heavens…[All continues, lifts his to heavens…[Allto tobring bringout outthe themerit meritof ofthe theten ten‫וֹת‬ ‫]! ִׁמִׁמצְצְוֹת‬. !]. makethe the‫כָּה‬ ‫ב ָּררכָּה‬, ָּ ְ ‫ב‬, ְ showing showinghis histen tenfingers. fingers.His Histen tenfingers fingersare areproclaiming proclaiming make Whatisisthe thedifference differenceififthere thereisisone one‫ ִמִמצְצְווָהָה‬or ormany many‫וֹת‬ ‫?מצְצְוֹת‬ ִ What ִ‫?מ‬ Rabbi Yehudah Hanassi, known also as Rebbi or‫’ח‬s Hakadosh (our to ‫ד׳‬, ‫ד׳‬,“My “Myten tenfingers fingersare arebefore beforeYou. You.These These fingers will begin begin totaste taste to fingers will to we can can Based(teacher) on the the ‫נּוְּך‬ ‫נּוְּך‬ ִׁ Rabbeinu explanation of the the ‫ָּה‬ ‫ ִׁמִׁמצְצְווָּה‬holy of ‫ חַחַללָּהָּה‬we Based on ִׁ‫’ח‬s explanation of of fromthis thisbread breadonly onlyafter afterthey theyhave haveperformed performed these ten ‫וֹת‬ ִׁ of Rabban Shimon from these ‫”!מ ְצ ְצ‬ ִׁ‫”!מ‬ teacher), wasten the‫וֹת‬ son Benthe Gamliel fromof thefocusing last Mishna of the Perek. inin appreciate the purpose of focusing on all all theprevious ‫ ִׁמִׁמצְצְוֹת‬associated associated appreciate purpose on ‫וֹת‬ are the the ten ten ‫וֹת‬ ‫ ִמִמְצ ְצוֹת‬listed listedin inthe the ‫?מדְ ָד ָר‬ ְ ִ‫?מ‬ ִ (also (also listed thethatmaking What are ‫רשׁשׁ‬born listed the What making bread.was murdered by the Romans. bread.

He was on the veryininday Rabbi Akiva )‫ ִמִמְצ ְצווַׁתַׁת ַׁח ַׁח ָל ָלה‬--‫שפה‬ ‫(מְצ ְצווָהָהשפה‬ ִ ‫שׁ ָרר ֵׁשׁ ֵׁשׁייהַׁהַׁ ִמִמְצ ְצווָהָה‬ ָ ָ ‫ִמִמ ָשׁ‬ ‫רוּר‬ fromthe the‫ְרוּשַׁׁלל ְִמְִמיי‬ ַׁ‫)ייְרוּשׁ‬.). )‫ה‬ ִ‫(מ‬ ‫רוּרהה‬ ָ ָ ְ‫ ִמִמ ְשְׁשׁננָהָהבְב‬from Rebbi lived aanimals. long life for‫נּוְּך‬ many years.that Rebbi is mosteats famous foror compiling The ‫נּוְּך‬ explains that mankind eats bread or related grain grain 1)Not Not plowing plowingwith withtwo twodifferent different species ofanimals.

2)and Notserved as Nassi The ‫ ִׁחִׁח‬explains mankind bread related 1) species of 2) Not the He that people were for getting Torah Sheb’al Peh, so he brought all ofHis the products every day.

His kindness kindness wanted to give give His nation nation 6) planting ‫כִׁ ְל ְלאַאַייִׁםִׁם‬.ִׁ‫כ‬. 3-5) 3-5) During During harvesting harvesting —mishna. ִׁ and and ‫אָה‬ ‫אָה‬ products every day. ‫ ד׳ד׳‬inin His wanted to planting — ‫ ֶל ֶל ֶק ֶקטט‬,, ‫חהה‬ ָּ ‫שִׁשכְכְ ָּח‬realised ‫ ֵפ ֵפ‬.. 6) continuous ָּ ְ ‫ב‬, ְ blessing. blessing.

Each time timeinaaaperson person performs the ‫ ִׁמִׁמצְצְווָּהָּה‬of of Chachamim together to(even resolve and‫ָּהָּה‬record all the halachos single system.

He Duringthreshing threshing — — not not muzzling muzzlingthe theanimal. animal.

7-9)Before Before eating (even disputes continuous ‫ב ָּררככ‬, Each performs the During 7-9) eating heyears rewarded; he receives receivesofthe merit to to have separating ‫חלָּה‬, ַ 120 grain form) form) — — separating separating ‫רוּמָּהה‬ ָּ‫תרוּמ‬, ‫ת‬, ‫אשוֹן‬ and ‫שֵשֵננִׁיִׁי‬the ַ 10) 10) in separating he isis rewarded; he merit have ‫לָּה‬ ַ ‫ח‬, inin grain ְ ְ ‫אשוֹן‬ ‫עעֲשֲֵשֵרר ִׁ ִׁרר‬compiling ַ‫ מַמ‬and ‫עע ֲֵש ֲֵשרר‬Mishna ‫מ‬. ַ ‫מ‬. finished the year 3948, after the destruction the second Beis additional ‫ַרַרננ ָָּּס ָָּּסהה‬ on aa constant constant basis. basis. The The more more ‫וֹת‬ ‫ ִׁמִׁמצְצְוֹת‬aa person person Beforeeating eating(after (aftermaking makingdough) dough)— —taking taking additional ְ ‫ פ ְפ‬on Before ‫חַללָּהָּה‬.ַ‫ח‬.

Hamikdash. performs,the thegreater greaterare arehis hismerits meritsto toreceive receiveextra extrablessing. blessing. ‫ד׳ד׳‬ininHis His Whatisisthe thesignificance significanceinin‫הֲהֲ ָל ָלככָהָה‬of ofthese theseten ten‫וֹת‬ ‫?מצְצְוֹת‬ ִ performs, What ִ‫?מ‬ hisus passing, Rebbi assured his family that he would return every Friday night and kindness wants toshower shower uswith with‫ככָּהָּה‬home ָּ ְ ‫ב‬, ְ so soHe Hegave gave usthe the opportunity The ‫רוְּך‬ ‫ס' ד(ד( שֻׁשֻׁלל ְָּח ְָּחןן עָּעָּרוְּך‬ '‫קס״ז ס‬ ‫)או״ח קס״ז‬ ‫)או״ח‬Before teaches us little-known kindness wants to us ‫ב ָּרר‬, us opportunity The teaches aa little-known asked them to prepare the candles, his ‫וֹת‬ bed before.

So itTherefore, was, eveneach after passing,‫ִׁמִׁמצְצְווָּהָּה‬ to table, fulfilland many ‫ ִׁמִׁמצְצְוֹת‬asevery every day.

Therefore, each his additional person should should put both both hands on on the the based on on this this ‫מדְ ָּד ָּררשש‬: ְ ִׁ‫מ‬: ִׁ “A “A person to fulfill many day. additional put hands ‫ הֲהֲ ָּל ָּלככָּהָּה‬based associated with the making of bread bread adds even even more Imagine, breadbefore beforehe hemakes makesthe the‫ ְב ְ ָּב ָּררככָּהָּה‬since sincehis his tenfingers fingers represent the tento make associated with adds ‫ !בְ!בְ ָּ ָּררככָּהָּה‬Imagine, Rebbi came home eachthe week kiddush forthe hismaking family.of This continued untilmore it happened bread ten represent ten instead of having having one daily ‫ָּה‬scene. ‫ ִׁמִׁמצְצְווָּה‬of of separating ‫ ַחלָּה‬did ‫ ַח‬and and all the the ‫ ִׁמִׁמְצ ְצוֹת‬associated associatedwith withmaking makingbread. bread.[In [Inthat fact,]athere thereare arealso also ten wordsandinstead of one daily separating ‫לָּה‬ ‫וֹת‬ fact,] ten words neighbour was visiting, bore witness to the amazing After that Rebbi notall associated ‫כוֹת‬ ‫ר‬ ָּ ְ‫ב‬, we can multiply the ‫ָּה‬ ‫כ‬ ‫ר‬ ָּ ְ‫ב‬ ten-fold! the ‫ בְבְ ָּ ָּררככָּהָּה‬of of ‫יא‬ ‫מוֹצִׁיא‬ ִׁ‫הַמוֹצ‬,ַ‫ה‬, and and ten ten words wordsreturn, [theout ‫ָּסוּק‬of in ‫ִׁים‬ ‫ל‬ ‫ה‬ ִׁ ‫ת‬ ְ (‫יד‬:‫)קד‬ associated ‫כוֹת‬ ‫ר‬ ָּ ְ‫ב‬, we can multiply the ‫ָּה‬ ‫כ‬ ‫ר‬ ָּ ְ‫ב‬ ten-fold! inin the inin [the ‫ָּסוּק‬ ‫ פפ‬in ‫ִׁים‬ ‫ל‬ ‫ה‬ ִׁ ‫ת‬ ְ (‫יד‬:‫)קד‬ concern that other tzaddikim - who did not share the privilege of returning to their which isis the the basis basis for for the the ‫]ב ָּררככָּהָּה‬: ָּ ְ ‫]ב‬: ְ ‫יא ללֶחֶ​ֶחֶםם ִׁמִׁמןן‬ ‫ְהוֹצִׁיא‬ ִׁ‫…ללְהוֹצ‬ …‫יר ללַבְַבְהֵהֵמָּמָּה‬ ‫יח ָּח ָּחִׁצצִׁיר‬ ַ ‫ַמ ַמְצ ְצ ִׁמִׁמ‬ which ַ ‫יח‬ Adaptedfrom: from:‫שלח‬ ‫פרשתשלח‬ ‫פרשת‬--‫השבוע‬ ‫פרשיותהשבוע‬ ‫עלפרשיות‬ ‫החנוךעל‬ ‫ספרהחנוך‬ ‫ספר‬ Adapted homes after‫ה‬their passing - shouldn’t seem less righteous.

‫פרקי‬ ‫אבות‬

Yahrtzeits Gedolim Gedolim Yahrtzeits of of our our

‫פײַן זזַצַ​ַצַ״ל‬ ‫אוּבֵןן פײַן‬ ֵ‫ ר׳ר׳ ְ ְרראוּב‬was was born born inin Belitza, Belitza, Belarus, Belarus, to to ‫ר׳ר׳ שַשַבְבְ ַת ַתיי‬ ‫״ל‬ 5684––5753 5753 5684 ‫זזַצַ​ַצַ״ל‬,, the the town’s town’s ‫רבב‬.‫ר‬. ָ His His 11stst ‫ יי ְִׁשְִׁשיבָיבָהה‬was was ‫ִׁים‬ ‫ס ָל ָלננִׁים‬. ‫ס‬. ְ During During WWII, WWII, ‫״ל‬ ָ ְ 1924––1993 1993 1924 upon‫ִׁים ֹע ֹעזזֶרֶר‬ ‫’ר׳חַחַייִׁים‬s ‫’ר׳‬sadvice, advice,he hejoined joined‫יר‬ ‫יי ְִׁשְִׁשיבַיבַתת ִׁמִׁמיר‬and andended endedup up upon Shanghai,China, China,where wherehe helearned learnedwith with‫״ל‬ ‫צוֹבִׁיץיץזזַצַ​ַצַ״ל‬ ִׁ‫ַרַרצוֹב‬ ‫ר׳ר׳ננָחוּם‬and and ‫ר׳ר׳ ַח ַחְצ ְצ ֵק ֵקלל‬ ininShanghai, ְ ‫ָחוּםפ ְפ‬ ‫ְשטײַןזזַצַ​ַצַ״ל‬ ‫לֵוִׁלֵוִׁייננְשטײַן‬..After AfterWWII, WWII,he heemigrated emigratedto to‫ִׁש ָרר ֵא ֵאלל‬ ָ ְ‫א ֶררץץיי ְִׁש‬ ֶ ֶ ‫ ֶא‬and andjoined joined ‫זוֹן‬ ‫כּוֹללֵלֵלחֲחֲזוֹן‬ ‫כּוֹ‬ ‫״ל‬ ‫איש‬. ‫א‬.

After he he married married ‫ית‬ ‫ְהוּדית‬ ִׁ ‫יי‬,, granddaughter granddaughter of of the the ‫יש‬ ‫אאיש‬ ‫’חֲזוֹן‬s ֲ‫’ח‬s brother, brother, ‫ר׳ר׳‬ ‫יש‬ ִׁ ִׁ After ִׁ‫ְהוּד‬ ִׁ ִׁ ‫זוֹן‬ ֵ‫ ְ ְרראוּב‬joined joined ‫יר‬ ‫אאיר‬ ‫ יי ְִׁשְִׁשיבַיבַתת בֵבֵית‬as as aa‫ֹאש יי ְִׁשְִׁשיבָיבָהה‬ ‫רֹאש‬.‫ר‬. AA prolific prolific writer, writer, he he published published ‫אוּבֵןן‬ ִׁ ִׁ ֵ‫ית מֵמ‬ the 11stst 55 volumes volumes of of ‫ בֵבֵיןין ַה ַה ִׁמִׁמ ְשְשפְפְ ַת ַתייִׁםִׁם‬inin 1970, 1970, with with ‫מוֹת‬ ‫ ַה ַה ְסְס ָכּ ָכּמוֹת‬from from ‫ִׁים‬ ‫ר׳ר׳ ַח ַחייִׁים‬ the Shmuelevitz ‫״ל‬ ‫ זזַצַ​ַצַ״ל‬and andthe theSteipler Steipler ‫״ל‬ ‫זזַצַ​ַצַ״ל‬.. InIn1983, 1983,he hemoved movedto toNew NewYork Yorkto to Shmuelevitz serveas as‫ֹאשיי ְִׁש ְִׁשיבָיבָהה‬ ‫ררֹאש‬of of‫תּוֹרההוְ וְ ַד ַדעַעַתת‬ ‫תּוֹר‬ imbuinghis his‫ים‬ ‫ידים‬ ִׁ ‫ ַתּ ַתּלל ְִׁמְִׁמ‬with withhis his ‫ַא ַאהֲהֲבַבַתת‬ serve ָ ָ ‫יי ְִׁשְִׁשיבָיבָהה‬,,imbuing ִׁ‫יד‬ ‫תּוֹר‬ and‫ִׁמּוּד‬ ‫דֶ ֶ ֶררְךְך ַה ַהללִׁמּוּד‬.ֶ‫ד‬. ‫תּוֹרהה‬ ָ ָ ַ‫ה‬,ַ‫ה‬,‫תתמָמָדָדָהה‬ ְ ְ ַ‫הַה‬and ‫כ״הסיון‬ ‫כ״ה‬ ‫סיון‬

Dedicationopportunities opportunitiesare areavailable. available.IfIfyou youwould wouldlike liketo tosponsor sponsoror orreceive receivethis thispublication publication Dedication

Gedolim Glimpses Glimpses Gedolim ReuveinFain Fain‫״ל‬ ‫זזַצַ​ַצַ״ל‬was wasaaprince princeinin‫טוֹבוֹת‬ ‫דּוֹתטוֹבוֹת‬ ‫ִמִמדּוֹת‬ R'R'Reuvein andlived livedthe the‫תּוֹרהה‬ ‫תּוֹר‬ understandingof of ‫ארֶרץץ‬ ֶ ֶ ‫דֶדֶ ֶ ֶררְךְך ֶא‬ and ָ ָ understanding ‫ְתּוֹר‬ ְ ָ ‫ק‬. ָ He He gave gave up up from from his his most most ‫ְתּוֹרהה‬ ָ ָ ‫קדְדמָמָהה לל‬. precious time time to to show show ‫טוֹב‬ ‫ָרָרתת הַהַטוֹב‬ his precious ַ ‫הַכ ַכ‬.ַ‫ה‬. InIn his firstmonths monthsininNew NewYork Yorkto toserve serveas as ‫ֹאשׁ‬ ‫ררֹאשׁ‬ first of ‫תּוֹרהה וְ וְדַדַעַעַתת‬, ‫תּוֹר‬, young ‫חוּר‬ ‫ בָבָחוּר‬helped helped ‫ יי ְִשְִׁשׁיבָיבָהה‬of ָ ָ aa young him settle settle in. in. Later, Later, the the ‫ ַתּ ַתּלל ְִמְִמידיד‬invited invited R'R' him Fain to to say say aa ‫ בְבְ ָ ָררככָהָה‬at at his his sister’s sister’s ‫תוּננָהָה‬ ‫חַתוּ‬.ַ‫ח‬.

Fain Although itit was was an an hour hour travel travel each each way, way, Although and he he did did not not know know the the ‫חָ ָת ָתןן‬,ָ‫ח‬, ‫ ַכ ַכללָהָה‬or or any any of of and theguests, guests,he heaccepted. accepted.He Hecould couldnow nowshow showhis his“Thank “Thank the you”to toaayoung young‫יד‬ ‫!תּלל ְִמְִמיד‬ ַ you” ַ ‫!תּ‬

‫אברהםז"ל‬ ‫בןאברהם‬ ‫ישראלבן‬ ‫לע״נר׳ר׳ישראל‬ ‫לע״נ‬ ‫ז"ל‬

Oneg Shabbos would like to thank the Pirchei Agudas Yisroel of America for providing this page +1 (347) 838-0869

Please be careful to dispose of this sheet in the proper manner as required ‫על פי הלכה‬.

Please do not read this publication during ‫קדיש‬, ‫ קריאת התורה‬or ‫חזרת הש''ץ‬. Please do not read the adverts on Shabbos or Yom Tov. Please would you ensure that there are ample sheets left in shuls for Shabbos before taking one home. ‫בברכת שלא ימוש התורה מפי זרעינו ומפי זרע זרעינו מעתה ועד עולם‬ IN ASSOCIATION WITH BHNY