257. Shelach Lecha

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

‫מוצאי שבת‬

257

Issue

‫פקד יפקד ה' אתכם‬

‫בס"ד‬

‫פרשת שלח לך‬ ‫כ"ח סיון תש"פ‬

20 June 2020

‫פרקי אבות פרק ג' • מברכין החודש‬

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.16

11.07

10.46

8.30

10.36

11.51

11.24

11.07

10.38

7.11

9.08

9.51

9.33

9.26

9.06

points out, that the mitzva of challah is a very unusual tithe. Bread is such a basic necessity. Governments do not tax bread, in fact many subsidise the true cost, so that it’s affordable to all, even the poorest. Yet we are obligated by the Torah to double tax this necessity, not only through terumah and ma’aser as a grain, but again as Challah when made into a dough. This seems a little unfair and unusual ...Why a double taxation?

A Double Blessing Upon Your Home Rabbi Danny Kirsch Chairman of JLE

After the sin of the spies and its disastrous consequences, the Torah reminds us of the promise that one day we will in fact enter Eretz Yisroel. When we do, we must honour and appreciate this unique land by giving special gifts to the Kohanim.

In Bamidbar (15:17-21), we find the obligation to separate Challah from each and every dough, as a percentage to give to the Kohen. The Sefer HaChinuch speaks about this unique obligation and asks: why do we specifically give the Kohen a gift of ready-made, ready prepared food? All the Kohen needs to do is put the dough in the oven and his basic necessity of daily bread is ready to eat and enjoy. No sifting, no grinding, nor kneading; quick and easy!

The Chinuch explains, that since the Kohanim are constantly involved in the service of Hashem and as klei kodesh are so dedicated to Klal Yisroel’s needs, we are obligated to make their staple food easy to enjoy and ready to consume. A quick and generous way to feed our most precious klei kodesh.

Sadly, as we don’t have the Beis Hamikdosh, we are no longer able to support the Kohanim in this manner. But there is a beautiful and powerful lesson that perhaps we could extend to other klei kodesh - other servants of Hashem.

Today, we are so fortunate to have wonderful mosdos that inspire and educate our children. There are dedicated staff who are ready, able and willing to fulfil their responsibilities, as klei kodesh, caring for Klal Yisroel’s children. Maybe we can take a lesson from the Sefer HaChinuch, to really consider how we too can make the lives of our own klei kodesh as easy as possible, rather than see them struggling for their essential needs?

The mitzva of Challa also answers a fundamental question: how can we afford to do this? In the Oznaim LaTorah, HaRav Zalman Sorotzkin

‫ספר דברים‬

‫ספר במדבר‬

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

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

Rabbi Sorotzkin reminds us of a posuk in Devorim (14:22), where we learn the obligation to tithe “a’aser ta’aser”.

Chazal famously teach “a’aser bshvil shtisasher”tithe so that you can become rich. The giving of tithes will make the giver into a richer person and bless that which remains, after he has tithed his produce. Thus he writes, “With regards to man’s main source of nourishment, bread, one receives a special brocha”. When setting aside Challah, it says in Yechezkel (14:30) “the first of your kneading shall you give to the Kohen, to put a blessing upon your home.” Consequently, when giving Hashem’s required tax, it does not reduce our wealth. But rather, it brings us greater blessings. We are commanded to give an additional contribution from dough. Giving, not once but twice, insures that we will receive our necessities in abundance: since that which is left, after we give our tithe, will be doubly blessed due to our double giving.

By giving twice, we will be blessed to share our blessings with those who truly deserve them. And surely today those who deserve our support must be the teachers of our children, our own klei kodesh.

So take Challah and with it the message of the Sefer HaChinuch : become aware that by sharing your blessings you will be be’ezras Hashem receive an abundance of wealth, able to share more with our modern-day klei kodesh. M

Davening During Davening Saves Lives When attending Street, Garden or Shul Minyanim Leave your phone and talking at home.

It really does save lives.

‫ספר ויקרא‬

‫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

myaquauk.com

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 257

A Matter of Perspective Rabbi Simcho Stanton Mesilah

Consider the following problems as an example: Why are there some people we dislike, and why do we often find ourselves justifying our laxity in mitzvah observance? Is it circumstantial events that contribute to these issues (“I dislike him because he’s got a terrible personality”; “I’m not lax in anything, I’m simply extremely busy with life”) or do our own desires get in the way (“He’s not someone that can benefit me in anyway, so I’ve written him off”; “I could find the time for more good deeds if I truly felt it was important”)?

When we’re aware of our own shortcomings and are ready to change, then suddenly the world, and indeed our future, become so much more positive! M

How often do we allow our desires to influence and shape our perspective, and thus, our decisionmaking process?

You’re surely aware of the difference between an optimist and a pessimist. The optimist sees a glass of water that’s half full, whilst the pessimist says it’s half empty. One reality, two different perspectives.

Our parsha highlights the enormous impact of a difference in perspective. Twelve men left together to spy out Eretz Yisrael, but returned with fundamentally different reports. Yehoshua and Kalev had only positive things to say about the land; but the report from the others managed to frighten the hearts of the people and bring about confusion and rebellion. The conclusion, as we know it, was forty years of wandering in the desert.

In the words of their respective reports, the Torah demonstrates something incredible. Both reports begin in exactly the same way: “The land which we passed through to spy out…” (13:32 and 14:7). The difference is how they end: Yehoshua says “…is very, very good”, whilst his evil colleagues utter “…is a land which devours its inhabitants”. It seems as if the Torah is emphasising that they all saw exactly the same things – but their conclusions were altered in order to suit their inner thoughts and feelings.

In fact, Rashi tells us of a specific example where their perspectives differed. Whilst touring the land, they saw many funerals taking place. The sinners explained this phenomenon by determining that the environment was deadly, but the reality was that Hashem had deliberately busied the natives so as to distract them from catching the spies. Again: one event, two perspectives and two radically different choices.

This startling message raises a reoccurring question of selfawareness: How often do we allow our desires to influence and shape our perspective, and thus our decision-making process?

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

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

20 June 2020

‫כ"ח סיון תש"פ‬

‫פרשת שלח לך‬

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

“Spying The Truth” Rabbi Meir Sultan Managing Director of Chazak L.A.

O

ne of the most fascinating episodes in the entire Chumash presents itself in this week’s Parsha: the story of the spies who are told by Moshe to go scout out the land.

“See what kind of land it is,” they are instructed. “Are the people who dwell in it strong or weak, few or many?”

When they return, they agree on their report. The land, they say, is magnificent and bountiful. However, there’s a catch: “The people who inhabit the land are powerful, and the cities are fortified and very large; moreover, we saw the giants there.” All of them, except for Calev and Yehoshua, say the land cannot be conquered.

Okay. They went, they observed, and they reported. The Parasha makes it clear that their briefing was sinful, but what could the sin possibly be? After all, didn’t they do exactly what Moshe asked them to do: to scout out the land, and share what they learned?

The Zohar answers this question and says that the spies were actually acting out of self-interest. They were righteous talmidei chachamim, but fearful that their function as nessi’im – princes – would end when the people entered Israel. The spies were actually correct in their report. They did see giants, and normal military engagement with these giants would be bleak. But by virtue of who they were, they should have known better and not framed their report in a negative light. They knew, as well as anyone, that Eretz Yisrael was meant to be taken through Divine supernatural

intervention, not by typical armies. In light of this knowledge, they could only have been so pessimistic out of selfish insecurity about their own futures.

The great Mir Rosh Yeshiva Rav Chaim Shmuelevitz Zt”l spent most of the World War II years in Shanghai, after his yeshiva relocated to Tsuruga, Japan , and then to Shanghai. He talked of how, during his time there, he met a wealthy Jew who lived in absurd luxury, with multiple servants and employees at his beck and call. He was a fine person who would support Torah institutions.

After the war, the yeshiva moved to Jerusalem. Some time later, the Rosh Yeshiva heard that the wealthy man had also made aliyah. He tracked down the address and went to visit him. To his shock and dismay, he found the rich man in a rundown apartment in a dicey part of town. Instead of being embarrassed about his turn of fortune, the formerly wealthy man greeted the Rav warmly, took the Rav through his new abode, and made him tea. At first, Rav Chaim felt sorry for his host’s obvious setback, but later used him as an example of a man who needed no pity. Instead, he always described his host as a great person, in full control of himself. During the years that he had been wealthy, the man had controlled his money, rather than letting his wealth control him. Now that he was impoverished, he still exercised control over that which was possible, and did not let the difference in his circumstances dictate his happiness.

“This is a great person!” declared the Rav. The spies were indeed talmidei chachamim. But when they were tested by their mission, they let their desires control them, instead of contemplating a little more the other way around.

In the beginning of Sefer Shaarey Orah, Rav Avigdor Miller discusses the importance of shleimut - wholeness. Man’s sole purpose in this world is to attain wholeness with HaShem and with himself.

Some wrongfully assume that through Torah and Mitzvot alone one can reach this level. However, this assumption is incorrect.

There is one more component that must be taken into consideration: contemplating on a constant basis throughout the day, if what he or she is doing, is truly the will of Hashem. The more shalem one is, the more he is connecting to and accessing his inner divine spark.

We all find ourselves in challenging situations from time to time. The only certainty in life, in fact, is that there will be difficulties. While we don’t get to choose the tests sent our way, we do choose HOW we will respond. Those choices define us.

Let’s take a few seconds and contemplate our actions before acting or reacting to any situation that may arise. M

4

Oneg Shabbos Issue 257

Praying at the Grave of a Tzadik Rabbi Chaim Burman Amsterdam Kollel Rav, Bendigamos, Amsterdam

Amongst the relics of Holland’s rich Jewish past are the centuries-old cemeteries throughout the country. Of particular note is the Spanish-Portuguese Beth Haim Cemetery, just south of Amsterdam. It is here that historic figures such as the great 17th Century tzadikim R. Yaakov Sasportas (the outspoken opponent of Shabbetai Tzvi) and R. Menashe ben Israel (instrumental in the readmission of Jews to England) are buried, amongst other great and esteemed members of the Community.

People come to pray at these kevarim, especially on the Yahrzeit of the tzadikim; and that’s true of graves of tzadikim across the world. There are even specially organised trips that visit Jewish graves of great people in Israel and Eastern Europe.

Where does this custom come from? Could it be potentially problematic? Is it advisable?

In this week’s parsha the spies are sent by Moshe to search out the land of Israel. As they ascend through the country we are told: “They came up from the south and he came to Chevron” (12:22). Now, that’s strange: was it a group or just one person?

Chazal (Sotah 34b) explain that although the spies did much of their travelling together, Calev, one of the righteous ones, separated from the group and went by himself to Chevron. He wanted to pray at the graveside of our forefathers at Machpela.

This is one of a number of places where Chazal seem to be comfortable with praying at the graves of the deceased.

However, there is a prohibition to “seek out the dead” (‫דורש‬ ‫( )אל המתים‬Devarim 18:11) and although many explain that this only refers to invoking impure spirits (Sanhedrin 65b), or divining about the future from the dead (Rambam, Hilchos Avel 11:11): There are great rabbis who wrote that we may not pray to the dead, for this reason (Maharam Mintz, 79; Chochmas Adam 89:7). Moreover, others write that we should pray to G-d alone, and not intermediaries (Abarbanel, Rosh Amana, 12; Shut Maharam Shik OC 293) How are we then to understand how Calev prayed at the graveside of the forefathers? R. Chaim Paltiel (cited by Shut Maharam, 164) explains that Calev was not actually praying to the forefathers, rather he was praying to G-d in the merit of the righteous that were buried there. Righteous people sanctify the body that they lived in; although when they die their neshama leaves their body, there remains a certain sanctity

at their graveside (Derashos Haran, derush shmini, Be’er Hetev OC 581:17). This makes it an auspicious place to pray to G-d (Minhagei Maharash Mi-Neustadt, 409) and such prayers can a have profound spiritual effect; the soul of the righteous hears our prayers there and take them further (Kav Hayashar, 78). As long as we do not make them into an intermediary in the place of G-d, this is acceptable.

According to this approach, it is totally acceptable to pray to G-d at the grave of a tzadik and by doing so we hope that G-d will accept our prayers in the merit of the righteous person buried there. This is the generally accepted halachic position (Mishnah Berurah 581:39 citing Maharil); the practice of praying at gravesides was reinforced by the 16th century Rabbi Joel Sirkis (Bach, YD 217), who noted that this custom was commonly accepted for centuries and one should definitely not try to abolish it.

Still, returning to Calev in our parsha, it’s not so simple.

It seems from the Gemara that Calev actually addressed the forefathers in his prayer and there are a number of authoritative sources who allow this (Yereyim 344 and Darchei Moshe YD 179; Shibolei Haleket 10). How are we to understand this approach?

First, it should be emphasised that none of these sources allow one to actually beseech and ask the deceased to grant our needs; since we acknowledge no independent power other than G-d, these kind of prayers are for G-d alone. These authorities permit making a prayer where one informs the tzadik of one’s needs and ask them to act as a positive advocate on our behalf before the Divine throne.

The rationale for this approach is as follows: It is totally acceptable to ask a living tzadik to make a special tefilah on one’s behalf. Tzadikim have an especially close relationship with G-d and we hope that through their intimacy to G-d, we may too merit Divine assistance (Bava Basra 116a). Now, righteous people, even in their death are called “living” (Berachos 18a), since their spirit (‫ )רוח‬never ceases its existence. So, ultimately, when one prays to the “spirit” of a righteous person, they are doing no more than asking a living tzadik to make a special prayer for them (see Darchei Moshe ad loc. as explained by R. Yaakov Moshe Hillel).

Although some authorities allow this kind of prayer, if it is not done correctly it could verge on transgressing the prohibition of seeking out the dead and creating an intermediary in place of G-d. Therefore, it is not the generally advised course of prayer (Rabbi Yaakov Moshe Hillel, Likdoshim Asher Ba’aretz). M

20 June 2020

‫כ"ח סיון תש"פ‬

‫פרשת שלח לך‬

Rabbi Yonoson Ben Uzziel 26th of Sivan This past Thursday marked the Yartzeit of one of the greatest Rabbis of the Tanaic era (1st-3rd centuries CE); Rabbi Yonosan Ben Uziel. His greatness, relative even to his own generation, is described in the Talmud (Maseches Sukkah). It states that among the great sage Hillel’s students, he had eighty elite disciples; thirty of them were said to have had as much Divine Presence as Moshe Rabainu; another thirty were said to be great enough to have stopped the sun in its path as was done for Yehoshua; the remaining twenty were “in the middle”.

This indicates Rabbi Yonosan Ben Uziel’s true greatness, as the Talmud states that he was the greatest of them all. It is related that when a bird would fly above the head of Rabbi Yonoson ben Uziel whilst he was learning Torah, it would immediately burst into flames (Talmud Sukkah).

He is most famous for his translation into Aramaic, of the Torah and also on the Prophets. His work

5

Rabbi Yisroel Rose Mesilah

differs from the standard translation, Targum Onkelos.

This is because Onkelos sticks to the simple meaning and understanding of the words, whereas Targum Yonoson Ben Uziel explains the verses as allusions to events and other periods.

The Talmud writes that when he wrote his translation, the land of Israel trembled and a heavenly voice called out: “Who has revealed my secrets to mankind?” Immediately, Rabbi Yonoson Ben Uziel arose and proclaimed, “It is I who have revealed your secrets. You know that I did not do it for my honour; rather for Your honour, to avoid all quarrels among the people”. When, however, he came to translate the Kesuvim, a heavenly voice came out and said, “That is enough!”, since in the Kesuvim there are allusions to the coming of Mashiach.

Rabbi Yonoson Ben Uziel is buried in Amuka in the Galilee.

It is among the most visited tombs in Israel, and every year, about half a million people go to pray at his tomb. There is a tradition that by praying at his grave, the gates of heavens are opened with regard to finding a good spouse and having children. M

6

ANXIETY IN CHILDREN: A METAPHOR TO PUT YOU IN THEIR SHOES (AND RIGHT BESIDE THEM)

Y

K Young

ou get on the motorway; something happens to you that has happened before. Your brakes seem to be working, but they don’t feel right. You take the car back to the same mechanic, and again, you’re told that everything is fine and there’s nothing to worry about. You’re told this with such certainty, that you start to feel a bit silly – maybe it’s not the car or the brakes, maybe it’s you.

You’re feeling worse now – more confused and wondering if the problem is actually with you. You get back on the motorway. Your brain keeps reminding you about what happened last time and the time before, and you don’t want the same thing to happen again – but it does.

You drive to the mechanic and again you’re told that everything is fine and there’s nothing at all to worry about. You’re encouraged to keep driving, which you do, but you avoid the motorway. You’re ready to open your loving arms to any explanation that could make sense of your moody brakes. If it’s not the car, maybe it’s the motorway. That makes sense, right? The easy solution is to avoid it. It would be ridiculous to keep doing the same thing in the same place when it feels all wrong, so that’s what you do.

Can you imagine how it would feel when everything inside you is telling you something is wrong, but the person you trust keeps telling you there’s nothing to worry about? Now, imagine what would happen if you heard this …

Since you’ve been avoiding motorway, the car has been fine. The more you do this, the more certain you are that something about the motorway causes your brakes to feel fragile. This works beautifully – no highway, no fear of brake failure, no worries … easy – until the day the motorway is unavoidable. You’re on the motorway and it happens again. It makes no sense at all and it’s terrifying. This time, you find a different mechanic. She looks over the car and says, ‘Well it’s no wonder you felt as though the brakes were failing.

The car is absolutely fine – it’s fabulous actually – but there’s this little thing that happens when the car is at high speed that causes it to feel the way it does. It’s no problem though, and it happens a lot with these cars.

As it’s being explained to you, it makes complete sense. Best of all, it’s compelling proof that it’s the car that’s the problem, and you’re not losing your mind. The mechanic then explains how to stop the car feeling the way it does. She tells you that this strategy might not work straight away – it can take a bit of practice – but at least you know what’s causing the trouble, and you can feel safe.

Anxiety works in a similar way. When our kids are in the thick of anxiety, they’ll be aware that something doesn’t feel right, but they might not have exactly the right words to explain what’s happening for them. All they’ll know is that they feel as though something bad might happen. This might come to you in many ways, including ‘what ifs’, avoidance, anger, tears, a sick tummy. Everything inside them is telling them something isn’t right.

Telling them there’s nothing to worry about won’t help. And there’s a good reason for this …

Anxiety is NOT a sign of breakage. It’s a sign that a strong, healthy, magnificent brain is doing exactly what brains are meant to do: protect us from threat. It won’t matter that there’s no clear threat; anxiety

Oneg Shabbos Issue 257 doesn’t care about that. Anxiety comes from a part of the brain called the amygdala. It’s instinctive, protective and incredibly hardworking.

It’s spectacularly good at doing what it does, which is keeping us safe.

The amygdala switches on when it thinks there might be trouble; fear of separation from loved ones, getting sick, something happening to a loved one, exclusion, rejection, embarrassment - all these count as trouble.

When the amygdala is switched on, it is laser-focussed on keeping us safe.

One of the things that happens in the brain’s quest to keep us safe, is that the pre-frontal cortex is ‘sent offline’. The pre-frontal cortex is the part of the brain that is able to think rationally, to calm intense feelings, problem-solve, analyse, and think through consequences. The temporary ‘shutdown’ of the pre-frontal cortex is an adaptive response, designed to help keep us safe in times of threat. Here’s how it works. When there’s a threat, instinct kicks in with incredible force and urgency to make sure we deal with the immediate threat. This is a brilliant piece of design if, say, a pan on the stove catches fire. It’s because of this instinct that you would move to deal with the flames before anything else. It doesn’t want you to take too long thinking about the best way to put out a stove fire, or the consequences of every possible option, or how it happened – there will be time for that later. It just wants you to smother the flames before they get out of control. This doesn’t mean the response will always be a good one. Without the full involvement of the pre-frontal cortex, sometimes the decisions we make in the heat of the moment are breathtakingly bad. We’ve all been there, but that’s instinct for you: all action and not a lot of thought, at least until the crisis is over and the pre-frontal cortex is back on board. What this means is that when your child (or you or me or anyone) is anxious, the part of the brain that is receptive to rational information (such as ‘there’s nothing to worry about’) isn’t available.

(This is one of the reasons that mindfulness has proven to be so effective for anxiety. It strengthens the pre-frontal cortex, lowers activity in the amygdala (making it less reactive) and strengthens the connection between the two. When this connection is strong, the two different functions are more likely to work as a team: the pre-frontal cortex will sit out when it needs to, and be more active when it needs to, rather than letting an overactive amygdala run the mother ship.)

There’s something else that happens during anxiety, when we tell our kids, ‘there’s nothing to worry about’. As with all feelings, one of the functions of anxiety is to recruit support. The ‘recruit’ isn’t necessarily done deliberately or intentionally by whoever is feeling the feeling. It’s just one of the things that tends to happen when we humans feel our feelings; other humans turn towards us. When our kids are telling us something doesn’t feel right, we’re the recruit. When we tell them there’s nothing to worry about, it doesn’t stop them worrying. Instead, it sends a message to the protective amygdala that the threat just got bigger, because the important adult (the recruit) doesn’t get it. The message is that they’re alone with this, because nobody understands. When this happens, that amygdala of theirs will work harder and more fiercely to protect them.

What does ‘working harder’ look like for an amygdala?

When the amygdala senses a threat, it surges us with a cocktail of chemicals including adrenaline and cortisol (the stress hormone). These chemicals are the ‘fight or flight’ chemicals, designed to make us faster, stronger and more powerful. It initiates a series of physiological changes that all have a very good reason for being there, but which can feel confusing and frightening. When there’s nothing to fight or flee, they build up and cause the symptoms of anxiety. Like the car metaphor, explaining to kids what’s happening when they feel anxious can help them feel safe. It communicates that you understand, that what they’re feeling makes sense, and that they’re safe. Here’s what happens when anxiety switches on: • The brain tells the body to stop being so extravagant with oxygen.

Instead of using it on strong, deep breaths, the body is told to send it to

20 June 2020

‫כ"ח סיון תש"פ‬

‫פרשת שלח לך‬

the muscles so that they can run or fight. Breathing changes from strong slow deep breaths to fast little breaths. = Might feel puffed or a breathless. Cheeks might blush red and face might feel warm.

• Oxygen builds up and carbon dioxide drops (from over-breathing). = Might feel dizzy, confused or sick.

• Heart beats faster to pump the chemical fuel efficiently around the body, particularly to the arms and legs. = This can feel scary, like a heart attack. It’s okay though – it’s perfectly safe.

• Fuel gets sent to the arms (in case they need to fight) and to the legs (in case they need to flee). = Arms and legs might feel tight or wobbly.

• The body cools itself down so it doesn’t overheat if it has to fight or flee. = Might feel clammy or sweaty, even if it is cold.

• The digestive system dials down so the fuel it was using to digest food can be used by the body for fight or flight. = Might feel as though there are butterflies in your belly, or as though you’re going to vomit. Might get a dry mouth.

• The amygdala, which looks after anxiety also looks after other big emotions. When it’s turned up to high (as it is during anxiety), other emotions such as anger or sadness might also be turned up to high volume. = Might feel angry or as though you want to burst into tears, sometimes for no reason at all.

Okay. So if, ‘there’s nothing to worry about’ is out, what can I do instead?

It’s easier for kids to deal with difficult feelings – and anxiety is one of the big ones – when we meet them where they are. We might not be able to take away their anxiety completely, but there’s no need to. A bit of anxiety is normal and healthy; we couldn’t get rid of it, even if we wanted to. What we can do though, is ease their anxiety back to small enough.

When they are anxious, they need to know that we’re there for them, that we believe them, and that we believe in them. The words that can do this are ‘I get it’; or perhaps, ‘I can see that something doesn’t feel right for you.’ They also need to know that what they’re feeling makes sense.

‘It makes sense that you feel the way you do.’ When we tell our kids that we get it, we’re letting them know we’re there. This doesn’t mean it will switch off their anxiety straight away. New things take time to take hold.

What you’re doing is letting the fierce protective amygdala know that it has done its job and found a worthy recruit to support them, and that it can step down. It’s about holding the ground steady so the kid can find their way to feeling strong and in control again.

Ride the wave with them.

Anxiety is like a wave. Like any feeling, anxiety will come and then it will go. When our kids are on that wave, it can be scary – for them and for us – but we don’t need to lift them off. The wave won’t break them. When we believe this, they can start to believe it too. For any loving parent, the temptation to lift our children out of the way of anxiety can be spectacular.

Here’s the rub though – avoidance has a powerful way of teaching them that the only way to feel safe is to avoid. This makes sense, but it can shrink their world.

We also don’t want to go the other way, and meet their anxiety by telling them there’s nothing to worry about. They won’t believe it anyway.

The option is to ride the wave with them. Breathe, be still, and stay in the moment so they can find their way there too. This can be tough for them. Anxiety will haul them into the future and try to buddy them up with plenty of ‘what-ifs’, which are the raging fuel for anxiety. Let them know you get it, that you see them, and that you know they can do this.

They won’t buy it straight away, and that’s okay. The brain learns from experience, so the more they are brave, the more they are brave. They’ll have plenty of courage and strength inside them, but in the thick of anxiety, it will feel a little unreachable for them. This is when we can ‘loan’ them ours. If we can ride the wave with them, with stillness and presence, instead of fighting it or needing to change it, we make our courage and our calm more available to them than our anxiety about their anxiety.

What else can I do when they’re anxious?

During anxiety, the brain is in survival mode, so it isn’t able to receive or process rational explanations or engage in unfamiliar strategies to find calm. Any explanation of why they feel the way they do when they have anxiety, has to happen when they are calm; and it might take a few conversations. Similarly, the strategies that can help them feel

7 better also have to be practised and explained while they are feeling calm. Here are two of them:

Strong, deep breathing.

One of the first things that happens during anxiety is breathing becomes short and shallow. Although the world has known for centuries about the powerful, calming effects of breathing, science has only relatively recently got on board. Dr. Herbert Benson, professor, cardiologist and founder of Harvard’s Mind/Body Medical Institute, has established that relaxation can neutralise the physiological effects of the fight or flight response. Remember though, this will need to be practised during calm times first. There are a couple of ways to do this: Hot Cocoa Breathing: Pretend you have a mug of hot cocoa in your hands. Smell the warm chocolatey smell for three counts, hold it for one, blow it cool for three, hold it for one. Repeat three or four times.

Figure 8 Breathing: Anxiety feels flighty, and touch during anxiety can feel comforting and grounding. Whether the touch comes from you or them, it doesn’t matter (but obviously only touch them if they want you to). Here is a way to bring touch and breathing into one beautiful union. Imagine drawing a figure 8 on your skin (arm, leg, back – wherever feels lovely) with your index finger. As you’re drawing the first half of the figure 8, breathe in for three. When you get to the middle, hold your finger still for one. Then, for the second half of the figure 8, breathe out for three. When you get to the middle, hold for one again. Repeat three or four times. Eventually, this can be something they can access on their own, quietly and privately wherever they are, to find calm when they are anxious.

Grounding.

Anxiety is a sign that a brain has been hauled into the future, and is thinking about the things that could go wrong. You’ll probably be way too familiar with the ‘what ifs’ that come with this. (“But what if this happens?

And what if that happens?...”) Brains love being in the now, but sometimes they need a little help to get there. Here’s a way to do that: ‘Tell me 5 things you see … 4 things you hear … 3 things you feel against your skin (the breeze/ the ground/ your clothes against your skin) … 2 things you can smell … 1 thing you can taste.’ The order doesn’t matter, but it will probably be easier to find things they can see or hear than things they can smell or taste.

And finally …

One of the hardest parts of being a parent is watching our children struggle and not knowing how to help them. What you need to remember is that you don’t need to fix anything. You’ll want to – of course you will – but they are brave and strong and they have everything in them to do what they need to do. When you’re on board, letting the space around you be calm, safe and reachable, they’ll have it even more.

M

8

Oneg Shabbos Issue 257

WHEN THE ‘GREAT’ FALL FROM POWER.

R

amban1 points out that the mind-set of the nation lacked correct focus, when they suggested to Moshe: ‫ָארץ‬ ֶ ָ‫אנ ִָשׁים לְ פָ נֵינוּ ְוי ְַחפְּ רוּ־לָנוּ אֶ ת־ה‬ ֲ ‫ִשׁלְ חָ ה‬ ְ ‫נ‬ ‫ֲשׁר ַנ ֲעלֶה־בָּ הּ‬ ֶ ‫ְוי ִָשׁבוּ א ֹתָ נוּ דָּ בָ ר אֶ ת־הַ דֶּ ֶר ְך א‬ “Let us send men on our behalf so they may spy out the land and then report back to us the route that we should take.”2 The key word of this sentence is ‫ לְ פָ נֵינוּ‬- ‘on our behalf ’. The nation had declared that they had taken charge of their own destiny which diverged from the original Divine plan which was: ‫ִשׂ ָראֵ ל‬ ְ ‫אנִי נ ֹתֵ ן לִ בְ נֵי י‬ ֲ ‫ֲשׁר־‬ ֶ ‫ ְוי ָֻתרוּ אֶ ת־אֶ ֶרץ כְּ נַעַ ן א‬3 “They shall explore the land which I [the Almighty] am about to give to nation of Yisrael.”

The two tribal representatives that were positive towards the territory were Calev and Yehoshua, from the tribes of Yehudah and Efraim [one of the two tribes of Yosef ] respectively.

Let us consider the background. Baal HaTurim4 in his comment on the opening words of ‫ סדרא ַו ִיּ ַגּ ֹש‬cites Bereishith Rabbah (93:2) which portrays dramatically the confrontation between ‘the yet to be revealed’ Yosef and the brothers’ representative Yehudah as a struggle between two kings. The Midrash cites Tehillim (48:5): ‫י־הנֵּה הַ ְמּלָכִ ים נוֹעֲדוּ עָ בְ רוּ י ְַחדָּ ו‬ ִ ִ‫“ – כּ‬The kings engaged and argued together”. Yosef and Yehudah both knew what was involved in being state advocates. They had access to their respective secrets and understood that they must not fail in their individual tasks.5 Their brothers were simply onlookers helpless in the situation.6 HaRav Avraham Ibn Ezra elucidates this pasuk of Tehillim: when kings experience the Almighty’s power and come to realize how history plays out the various scenarios, they become terrified.

Both the Yosef and Yehudah tribes understood this message.

Nothing is achieved without the Almighty. We can now understand the positive reaction to the land of Yisrael by the representatives of these two tribes. With trepidation, they dare not deny the centrality of the Almighty’s will.

Bamidbar (13:14) states “They [the spies] went to the southern sector and came to Chevron”. Recorded in Sotah 34b is a comment that Calev separated himself from the counsel of the other spies and went and spread himself out on the graves of the patriarchs in Chevron. This is, in essence, explaining why

Calev diverged from R’ Shamaryohu Fierstone the majority tribal leaders’ opinion. The Patriarchs had laid the foundation for the settlement in the land of Yisroel. Calev confronted Chevron. He was bolstered by the historical and religious significance of the location. It became an imperative to facilitate the fruition of this Patriarchal idea: the settlement of the land.

The other tribal leaders are portrayed in Sotah 34b as denying the Almighty’s central role in history. We will consider one example: Rabbi Yochanan considers the leader of the tribe of Naftali-‫ נ ְַחבִּ י בֶּ ן־וָפְ ִסי‬. The significance of the name ‫ נ ְַחבִּ י‬is viewed as one who hides [‫ ]חבה‬the identity of the Almighty. He was the son of ‫וָפְ ִסי‬, who is viewed as one who stomps [‫ ]פסע‬over the essence of the Almighty. They were tribal leaders but did not descend from royalty. They descended from the brothers of Yosef and Yehudah whose reaction to the scene of confrontation [recorded in Bereishis 44] was ‫ ָאנוּ מָ ה אִ כְ פַּ ת לָנוּ‬- !How is this a concern of ours?6” This is contrasted to that of Calev and Yehoshua who promoted the Almighty’s ideals for the nation7 as portrayed in Bamidbar (14:24): ‫“ וְעַ בְ ִדּי כָלֵב עֵ ֶקב הָ יְתָ ה רוּחַ ַאחֶ ֶרת עִ מּוֹ‬My servant Calev showed a different spirit.”

Redak elucidates that the specific word ַ‫ רוּח‬indicates that Calev had the will and desire to face up to his responsibilities, since he was attuned to the will of the Almighty.

HaRav Chayim Ben Attar [Or HaChayim] expands on this idea. Anyone entering into public service, is affected by his immediate environment and may well depart from his wellintended path.8 Only those with the correct spiritual ambience [ ַ‫ ]רוּח‬survive the experience.

1. See Ramban’s comment on Bamidbar 13:2 2. Devarim 1:22 3. Bamidbar 13:2 4. See Bereishis 48:12-14 where this distinction had been made by Ya’akov.

5. See Bereishis 44:18 6. See Midrash Bereishis Rabbah 93:2. The brothers’ response to the argument between Yosef and Yehuda was: ‘as far as we are concerned; how can this disturb us.’

7. Talmud: Sotah 34b treats the name of the leader of Asher similarly. It cites an aphorism of Rabbi Yitzhak: ‘We have a tradition that the spies were so named after their actions’ 8. HaRav Chayim ben Attar cites Shoftim 13:25 where the noun ַ‫ רוּח‬is used in connection to Shimshon.

20 June 2020

‫כ"ח סיון תש"פ‬

‫פרשת שלח לך‬

Yes We Can Arguably, the above three words put President Barack Obama in the White House. His now famous speech, in New Hampshire in January 2008, became known as the ‘Yes We Can’ speech. After this, ‘Yes We Can’ was the slogan of his campaign. On the night he won the election in November 2008, hundreds of thousands gathered together in Chicago’s Grant Park, celebrating with the chants of ‘Yes We Can.’ In Parshas Shelach Lecha, we read about the very first ‘Yes We Can’ speech, though it was a far less successful one. Having heard the negative report about Eretz Yisrael from the ten spies, Calev and Yehoshua quieten the Jewish People and attempt a response. They emphatically state, ‫עָ ל ֹה ַנעֲלֶה ְוי ַָר ְׁשנּו א ֹתָ ּה‬ ‫ּכִ י־יָכֹול נּוכַל לָּה‬- “We shall surely ascend and conquer it, for we can surely do it!”.

Klal Yisrael had been dissuaded and demoralised by the spies. They no longer felt capable of reaching their Promised Land. Calev and Yehoshua knew otherwise. With the cry of ‘Yes We Can’, they attempted to reinvigorate the Jewish People’s resolve and put them back on track towards reaching Eretz Yisrael.

At this point, all they say are these eight words. They don’t try to extoll the beauty and virtues of the Land.

They don’t even offer a rebuttal to the report of the other spies, regarding the impenetrable strength of the inhabitants there. They just remind the People that with a ‘Yes We Can’ attitude - they will be able to overcome whatever they face.

When the other spies were diminishing the capabilities of Klal Yisrael, these two tzaddikim were instilling a self-belief. In truth, this was no longer about Eretz Yisrael. It was about Klal Yisrael’s belief in herself.

The showdown between Calev and Yehoshua and the other spies was about the predilection towards pessimism over optimism, of doom over hope. In an essay by Morgan Housel entitled “The Psychology of Money”, the author lists twenty flaws, biases and causes of bad behaviour which often arise when people deal with money. Number seven is “the seduction of pessimism in a world where optimism is the most reasonable stance.” Pessimism is unfortunately widely prevalent. However, as Housel writes, “pessimism about money takes

a different level of allure. Say there’s going to be a recession and you will get retweeted. Say we’ll have a big recession and newspapers will call you. Say we’re nearing the next Great Depression and you’ll get on TV. But mention that good times are ahead, or markets have room to run, or that a company has huge

potential, and a common reaction from commentators and spectators alike is that you are either a salesman or comically aloof of risks.”

Calev and Yehoshua don’t just tell the People that they are capable of achieving their dream. Repeating their words for emphasis, they say ‫עָ ל ֹה ַנעֲלֶה‬, “we can surely go up”, and ‫ּכִ י יָכֹול נּוכַל‬, “we can surely do it”. As Seforno in Shemos (3:7) explains, the use of double language indicates the truth and possibility of something, even though there are doubters and naysayers. At the burning bush, Hashem tells Moshe, ‫יתי‬ ִ ִ‫ָרא ֹה ָרא‬ ‫“ – אֶ ת־ ֳענִי עַ ִּמי‬I have surely seen the pain of My People.” The Medrash Shemos Rabbah 3:2 picks up on the double language and interprets it as Hashem telling Moshe that, whereas he only sees one dimension - that the People

9 This page has been sponsored anonymously

Rabbi Shmuli Sagal Rabbi, Shomrei Hadath Synagogue; Director of Operations, Evening Beis

are unworthy to be redeemed - Hashem sees additional dimensions. Just as the burning bush has a thorny exterior but nonetheless is alight inside, so too the Jewish People may have had an uncouth exterior, but their souls burn brightly, deep inside. When others saw no hope, Hashem saw deeper and therefore believed in their future.

Also picking up on the double expression in Calev’s short speech, Kli Yakar writes that he was telling the People that they could surely conquer Eretz Yisrael – if they just did their part.

Hashem is of course able and willing to bring us to Eretz Yisrael, exhorts Calev, but we need to make the first step, to spiritually fortify ourselves so that we are worthy of it.

The words of Calev and Yehoshua, paraphrased by Obama’s stirring call of ‘Yes We Can’, are still as true today as ever. Whatever challenges we face and whatever adversities accost us, our response must be ‘Yes We Can.’ With this mindset, hopefully prodding us to take the first step, Hashem will surely ensure that indeed we achieve what we must, even against all odds. M

10

Oneg Shabbos Issue 257

Sometimes Mashiach Is Not The Solution Rabbi Aaron Lopiansky Rosh Yeshiva of The Yeshiva of Greater Washington & TorahWeb.org

The time and place to yearn for Mashiach is especially when we are at our magnificent best.

“Rebbi?” The voice on the other end of the line was a former talmid, now teaching in a girls’ school. “Basically, the girls want to know if they should get their tambourines ready to celebrate and welcome Mashiach.”

I received this call in the weeks between Purim and Pesach.

A number of other calls soon followed, all asking some variation of the same question: “What’s the point of doing anything (or davening for anything) other than awaiting Mashiach?”

At first, these calls imparted a positive feeling — “mi k’amcha Yisrael.” However, I gradually began to feel deeply troubled by the emerging realization that we have never properly taught our children about Mashiach.

I would like to voice two concerns, and then try to describe what should be at the heart of our awaiting of Mashiach.

My first concern is our deep ignorance of Jewish history — or any history for that matter. It is simply mind-boggling to hear people state that “never has anything like this happened before. This virus must be heralding the coming of Mashiach!”

History quickly negates that thought. Cholera and typhus epidemics (and sometimes pandemics) regularly swept through Europe. Women commonly died in childbirth.

Appendicitis was usually deadly. Any memoir written before ‘the war years’ almost always features death as a central part of family life. The typical account of yeshivah life in Europe inevitably records the tragic petirah of at least one bochur.

Towns were often destroyed by fires that ravaged the wooden

homes in an instant, rendering entire populations homeless and penniless.

In more recent times, we had the polio epidemic. During the pre-polio-vaccine era (circa the early 1950s), if a child woke up with a fever, his parents rightfully worried that he would spend the rest of his life in an iron lung or a wheelchair (as happened to my first cousin).

This ‘never-ever’ perspective extends to many other areas of current events. I often hear that “never, ever has there been so much anti-Semitism.” This sentiment is astonishing!

Even putting aside the Holocaust for a moment, there are people alive today who have lived in countries where the normal legal status of a Jew was second- or third-class citizen.

Throwing rocks at Jews in public was the norm, rather than the exception.

And most disconcerting is the claim that “never, ever has the Jewish Nation experienced such spiritual decline.” Yiddishkeit literally disintegrated from the mid-1700s until World War II, with enormous numbers of Yidden abandoning it completely.

The post-war renaissance is nothing short of a miracle. Of course, there are some issues that challenge our generation more than previous generations and there is much to improve, but that does not belie the general picture of the state of our Yiddishkeit relative to other generations.

I understand that a speaker may resort to ‘never-ever’ as a rhetorical flourish; but should our real understanding of events be based on such an egregious dearth of historical context?

We need to teach our children history. And that history needs to include much more than dry names and dates and stories of gedolim. They need to have an accurate understanding of the experiences of the Jewish communities of each generation: the daily life, the hardships, the challenges,

20 June 2020

‫כ"ח סיון תש"פ‬

‫פרשת שלח לך‬

the successes, and the wounds. The pasuk implores us to “contemplate the years of each generation.”

Besides not allowing us to understand the events unfolding, our ignorance of history does not allow us to duly thank Hashem for the wonderful times we live in! How immense is the hakaras hatov that we owe, for the plentiful food, advanced medical knowhow, tolerant governments, and incredible siyata d’Shmaya for our spiritual growth.

A wise man once said, “Those who fail to learn from history are condemned to repeat it.”

The second source of distress is the current Mashiach fervour. Klal Yisrael has had many “Mashiach is here” moments.

Read the excellent “Mashichei Hasheker U’misnagdeihem” (all 700 pages) of Rabbi Binyomin Hamburger, and you will get a feel for how numerous and how destructive these movements were.

Even in best-case scenarios, where no false Mashiach or ideology takes root, the fervour still comes with a devastating downside. Just as a person, who summons up adrenaline, reaches an exhilarating high, only to crash and feel an equally dramatic let-down afterward, so too do we become emotionally spent and cynical if our “Mashiach moment” passes by unfulfilled.

Someone recently told me a story about Rav Yaakov Kamenetsky (which the family later confirmed). A rav excitedly told Reb Yaakov about a member of his shul who was not shomer Shabbos, but was prompted by a “Mashiach is coming” moment to finally close his store on Shabbos.

Reb Yaakov told the rav to tell this congregant, “I [Rav Yaakov] assure you that Mashiach is not coming.” He explained, “Right now, he is a mechallel Shabbos but at least he’s a believer. But when this frenzy blows over, and Mashiach hasn’t come, he will stop believing as well.”

The absence of historical context and the danger of messianic fervour are two concerns. But more important is to properly understand to explain what Mashiach is all about.

One of my rebbeim, Reb Yitzchok Tendler, once used the following mashal to illustrate our lack of understanding of Mashiach and Geulah: A man walked by a shul on Tishah B’Av and saw the congregation wailing and crying. He turned to an elderly man saying Kinnos and asked, “Excuse me, but what are you crying about?”

“Our Temple was destroyed,” the elderly fellow said.

“So what?” the passer-by asked.

The man was a bit confused. He thought for a moment and answered, “It says that from the day that the Temple was destroyed, meat has lost all taste!” (Pa’aneach Raza-Bo).

“But doesn’t it say,” the passerby said, “that the taste is now in the marrow of the bone (ibid)? Why don’t you simply chew the bones and then suck the marrow?”

“Well, I have dentures, and they’re not quite up to the task,” replied the elderly gentleman.

11 “I see,” reflected the questioner. “You are mourning the loss of your teeth.”

When we describe Mashiach as solving our health issues, shidduch crisis, legal issues, and so on, we are looking for a solution to a personal issue. Our yearning has nothing to do with Mashiach; it has to do with our blood pressure, our bank account, the IRS, or our child waiting for a shidduch.

So what is Mashiach and what, in fact, should we be eagerly awaiting?

The Rambam, at the end of the Yad Hachazakah, defines it for us most clearly. It is perhaps the only halachic sefer dealing with Mashiach, and should be our firm starting point for any ideas or thoughts about this topic.

By listing what Mashiach will accomplish, the Rambam implies what we are missing, in the absence of the Geulah and Mashiach. I will try to paraphrase his breakdown by describing four categories: 1. Mashiach will restore our nationhood by reinstating a central authority. We are no longer/not yet a nation in the full sense. A nation is an entity that has a framework whereby it can act as a unit. Without Mashiach, we have no head, no authority, no structure, no enforcement. We can have rousing speeches, ringing kol-koreis, an inspirational Siyum HaShas, and stern admonitions, but we do only what we wish to do. Even for the people who are sympathetic to the values expressed in the proclamations, there is very little specific follow-through.

Yes, thankfully we have our gedolei Torah, but even that seems to be subjective depending on who you are speaking to. For those who point to “The Moetzes” as “leadership,” I would ask, do you mean Agudah’s Moetzes, Degel’s Moetzes, Peleg’s Moetzes, or Shas’s Moetzes Chachamei HaTorah? Is it the Crown Heights Beis Din? And what about Satmar and others who do not subscribe to any of the above? And Centrist Orthodox and Modern Orthodox? And the many Yidden who do not fit into any of those categories?

In our current state, so many frustrating issues that require ‘law and enforcement’ are in hopeless abandonment.

So many of our monetary disagreements are adjudicated in secular courts because we simply don’t have the apparatus to effectively force the issues into our batei din. And this applies certainly to agunah issues and much more. Mashiach will be our king and will have the authority to restore our national apparatus; we will then be a nation with the full significance of that word.

2. Mashiach will restore the wholeness of the Jewish People. While we Torah-observant Jews rightfully take pride in our achievements, the vast, vast majority of Klal Yisrael is evaporating. The people who have married out, dropped their connection to Yiddishkeit, and/or have gone

When we describe Mashiach as solving our health issues, shidduch crisis, legal issues, and so on, we are looking for a solution to a personal issue.

12

Oneg Shabbos Issue 257

“off the derech” are all bona-fide members of Klal Yisrael. If we are missing 90 or even “just” 80 percent, or even one soul, then we are not Klal Yisrael!

We tend to think of “ourselves” — the Torah-observant community — as Klal Yisrael, and the others as a reservoir of potential additions. It’s the other way around! Klal Yisrael is the sum total of all of us, and we are missing 90 percent of our “self.”

Thus, the second mission of Mashiach is to restore “nidchei Yisrael,” the forgotten souls of Klal Yisrael.

3. Mashiach will restore Torah to Klal Yisrael. We identify ourselves as “shomrei Torah u’mitzvos,” and we do live up to that description. Yet we keep at best a minority of the mitzvos. We do not observe Kodshim, Taharos, much of Zeraim, Sanhedrin, Knasos, and on and on. True, it is not our fault, but if we genuinely believe that mitzvos perfect a man, we are woefully lacking. Mashiach’s third task is to restore all of the mitzvos that were performed at the time of the Beis Hamikdash.

4. Mashiach will restore the Divine Presence. We have no way to describe Shechinah or Divine Presence, except perhaps as “a sense of immanence or connection.” One malaise of our times is that although we seem to be doing everything right, we still don’t feel a sense of reciprocity; i.e. that Hashem is there, waiting for us and accepting our offerings.

In parshas Shemini, the Divine Presence is described as the fire descending from Heaven and “consuming” our offering.

There was a time when we saw and heard that “Your deeds and offerings are pleasing to Me.” Of all the mitzvos, aliyah l’regel expresses this sense of connection most strongly. The Rambam (Beis Habechirah 1:1) says that the purpose of the Beis Hamikdash is for korbanos and aliyah l’regel. The mitzvah of aliyah l’regel is meant to recharge our spiritual batteries by “connecting” to Hashem three times a year; as the Kuzari describes it, “to be invited to sit at the King’s table.” Mashiach’s fourth task, then, is to restore that sense of “presence” and “connection” that we describe as the Shechinah.

One Tishah B’Av, I heard this point powerfully presented by Rav Yoshe Ber Soloveitchik . He said, “People say to me, ‘We have Eretz Yisrael, Yerushalayim, and even the Kosel. Why are we still mourning as intensely as ever?’

He said, “I reply, ‘Have you ever seen an estranged son sitting at his father’s table? There is only one foot of distance between their bodies, but a thousand miles between their hearts! This creates an unbearable tension, intensified, not ameliorated, by their physical proximity.’ So too, to be so close, yet so estranged…”

Thus the lack of HaKadosh Baruch Hu’s “Presence” or palpable manifestation of any desire to “connect” with us is the fourth aspect of galus that Mashiach will rectify.

So how does our understanding of these four losses translate into yearning for Mashiach? When and how should we express our yearning?

Imagine that you are at a wedding of very fine people. At the end of the chasunah, as you wish mazel tov to one of the mechutanim, he remarks, “I wish that my late parents were alive and with us tonight.” Your eyes mist and you cluck sympathetically, and he continues, “…because they would have picked up the bill!”

What would you think of him?

When we wish for Mashiach to pay our bills, heal our ailments, or help us with any other of our myriad needs, is that called yearning for Mashiach?

What is this yearning supposed to feel like? To me, it is a feeling like the painful hollowness and sorrow I experience when I attend a simchah where a family member is missing: where a parent has not come to a wedding out of anger; a child has not invited a parent out of spite; a son fallen in battle is not there; or a ‘lost’ daughter is missing in the family picture.

Because of the extraordinary joy that should have been felt, the emptiness is so sharply painful.

Quite a few years ago, I attended the wedding of a wonderful bochur. He was a budding talmid chacham, talented in many areas, handsome, and full of personality. His father had passed away a few years back, but the family had continued on resolutely and flourished. The mechutanim were very prominent people, and the ruach at the wedding was heavenly.

After the badeken, the spirited crowd danced the regal chassan to his room, and I walked in to help him with some last-minute items. As soon as the door closed, the chassan put his arms around me, crumpled, and sobbed uncontrollably. I understood. The event was magnificent — but someone was missing. And that meant that everything was missing.

The time and place to yearn for Mashiach is especially when we are at our magnificent best. We have Torah and gedulah; we are marrying off our wonderful daughter to a great metzuyan.

Everything and everybody are in attendance, and everything we could have wished for has been fulfilled.

But as we look around, a great void fills us. The surrounding laughter and gaiety throw into stark relief the pain and emptiness that we feel. And we say to ourselves, “What’s the point of it? He is not here, nor is His presence felt.”

That is yearning for Mashiach. M (Originally featured in Mishpacha, Issue 812)

Do you have an interest in a business or properties in America with an American bank account?

Capitalize on the protection! You or your business may be eligible to enjoy the long-term, tax-free return on investment and business protection.

Please call Leo (Itzy) Eckstein +1 347 838 0869 for details.

13

Oneg Shabbos Issue 257

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

ALIYAH BIDS Congregation Ahavas Torah was full for Maariv on the night of Shavuos. After davening, the president announced that there would be a learning program throughout the night, immediately followed by Shacharis at daybreak. “We request your patience for a few more minutes,” he added. “The gabbai will auction off the aliyah of Aseres Hadibros for the benefit of the shul tzedakah fund.”

Hands shot up. “One thousand…” “Two thousand…”

“Three thousand…” “Three thousand going once, three thousand going twice…,” said the gabbai. “Four thousand…,” called out Mr. Furst.

“Four thousand going once, four thousand going twice…,” said the gabbai. “Five thousand!” called out Mr. Weiss.

“Five thousand going once, five thousand going twice, five thousand going three times,” said the gabbai. “Sold to Mr. Weiss for $5,000.”

Mr. Weiss attended the learning program, but at about 2 a.m. a wave of fatigue overcame him. “I’m going home to sleep for an hour or two,” he said to the gabbai. “I’ll be back for davening, b’ezras Hashem.”

Toward morning, the congregation began davening; but Mr. Weiss had not returned. As davening progressed, the gabbai looked anxiously at Mr. Weiss’ seat. The shul finished Hallel.

“Mr. Weiss is not here,” the gabbai said to the president.

“I’m going to have to give his aliyah to someone else.”

“We need the money he pledged,” said the president.

“Ask the Rabbi what to do.”

The gabbai approached Rabbi Dayan. “Mr. Weiss bought Aseres Hadibros for $5,000, but he’s not here,” he said.

“What should we do?”

“People are tired; there isn’t time to do another auction,” replied Rabbi Dayan. “However, quickly ask if anyone is willing to pay $5,000 for the aliyah. If not, give it to the highest bidder before Mr. Weiss for the amount he pledged.”

Just before leining the gabbai announced: “Aseres Hadibros has become available again. We are not doing another auction, but does anyone want to buy it for $5,000?”

No one raised their hand.

The gabbai told Mr. Furst that he would get the aliyah for $4,000.

That afternoon, after Minchah, Mr. Weiss approached Rabbi Dayan. “Unfortunately, I was exhausted and overslept,” he said. “Could you please explain what happened this morning with the Aseres Hadibros?”

“There is a question whether to view the sale of aliyos as an actual sale of the rights to the aliyah,” replied Rabbi Dayan, “or merely as a pledge to give tzedakah, on account of which the highest bidder is honoured with the aliyah.

“Even if you in fact bought the rights to the aliyah, since you were not present, there is an aspect of hashavas aveidah to resell the aliyah on your behalf to recoup what is possible,” continued Rabbi Dayan. “That is why we tried to resell it this morning, but no one else was willing to pay the full amount; so we gave it to Mr. Furst to minimize the loss” (C.M. 267:24).

“Do I owe anything?” asked Mr. Weiss.

“Although the common understanding nowadays is that the pledge is conditional on receiving the aliyah in practice, since it was available but you were not present, it is not clear that you are exempt,” replied Rabbi Dayan.

“Certainly, it is proper to ensure that tzedakah should not suffer a loss on account of your absence.

“The Mishnah (Arachin 27a) teaches that if a number of people bid to redeem an item consecrated to the treasury of the Beis Hamikdash, if the highest bidder retracts, the item is sold to the previous bidder and the highest bidder is responsible to cover the difference,” continued Rabbi Dayan. “ The Tzemach Tzedek (#72) applies this to buying aliyos. Although some disagree (Magen Avraham 154:23), it seems the best route to take is to follow this ruling where possible.

“Therefore,” concluded Rabbi Dayan, “Mr. Furst received the aliyah and should pay the $4,000 that he bid, and you should make up the $1,000 difference” (Tel Talpiyos, vol.

59 (5763), pp. 127-131). M

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

14

Oneg Shabbos Issue 257

Daf Yomi

‫שבת ק"ו‬

WEEKLY

Halacha Highlight THE VARIOUS MODES OF CONFINEMENT1

’‫הצד צבי סומא וישן וכו‬

An animal does not necessarily have to be in a cage or surrounded by walls to be considered “confined”. Any circumstance that prevents an animal from moving or escaping renders that animal halachically confined.

A) WEAK, ILL ANIMALS An animal that is unable to avoid capture, because it is infirm and cannot escape, is not subject to tzod mid’oraisa, because it is considered previously confined by its inability to move. Similarly, a very young animal that cannot flee, because it is not developed enough to move swiftly or lacks a danger instinct, is not subject to the melachah mid’oraisa of tzod (according to most Poskim) because, for all practical purposes, it is considered “trapped” even before being grabbed.

However, trapping these animals is Rabbinically restricted because the act of entrapment resembles tzod.

Example: One who finds a sick rabbit or baby bird lying on the ground may not pick it up and bring it indoors or elsewhere to care for it, because the act of grasping and holding it is tzod miderabanan. According to some Poskim, trapping a sick animal is tzod mid’oraisa. Note: There is also an additional prohibition on handling the animal, because all animals are muktzeh.

Because (according to many Poskim) an animal that is unable to move is considered “trapped” even before capture, it follows that one who chases a healthy animal until it becomes exhausted and cannot move, is violating the melachah of tzod, even if he never actually grabs the animal.

B) VERY SLOW-MOVING ANIMALS Animals and insects that are naturally slow-moving, and are therefore unable to move quickly enough to avoid easy capture, are regarded as naturally confined.

Because they are in a continuous state of halachic confinement, trapping them is permitted.

Examples: Turtles, tortoises, snails, earthworms, and caterpillars.

Note: All animals and insects are muktzeh and may not be handled. Trapping is only permitted if they are not handled in the process (e.g. covering them with a container).

B-1) TRAPPING ANTS Also included in this category (according to some Poskim) are small red ants or similar insects, that are small and cannot move quickly enough to avoid being easily captured once they are seen. The fact that the ant can crawl into a crevice and hide does not classify the creature as “unconfined” for the purpose of tzod, because the ant itself is unable to move quickly to get to a crevice if it is far away.

However, it would appear that one must draw a distinction between small red ants and the larger black (carpenter) ants, that are capable of moving much more quickly and require more effort to trap. Similarly, one must not trap spiders, harvestmen (“daddy-long-legs”) and the like, because they are capable of moving quite quickly when disturbed.

B-2) TRAPPING FLIES, ROACHES, ETC. Most flying insects, even species that are not very swift, are too elusive to be captured easily and may therefore not be trapped on Shabbos. This includes mosquitoes, moths, bees, hornets, butterflies, fireflies, and crane flies (large mosquito-like insects).

Of course, insects that move very quickly and can easily escape entrapment, such as roaches, silverfish and house flies, are certainly subject to tzod and are forbidden to trap.

Brought to you by

1 The 39 Melachos, by Rabbi Dovid Ribiat, pages 862-863. Used with permission of the author

Seeing The Good in Everything A World War Two concentration camp inmate witnessed the following scenario: A new arrival had smuggled in a siddur and was bartering fifteen minutes of rental of the siddur, in exchange for one-fourth of a day’s meagre rations. The Jews were in a terrible state, starving, but still willingly made the exchange.

The inmate was shocked at the behaviour of the new arrival.

After the war, Rabbi Eliezer Silver went to visit him. ‘So, they tell me you are angry with G-d?’

The survivor replied, ‘Not with G-d, but with one of his servants’ and told him what he had witnessed.

Rabbi Silver smiled. ‘You look only at the man who took something? Why don’t you instead look at the men who gave something?!

The episode of the spies speaking negatively about the Land of Israel in this week’s Parsha, is placed next to the section of Miriam speaking against her brother Moshe. Rashi explains that the spies witnessed Miriam’s punishment, but they did not learn a lesson.

But what lesson should they have learned? Miriam spoke against humans, whereas the spies spoke against a land!

R’ Ordman explains beautifully, that one must acquire the attribute of always seeing the good in everything. Someone who finds fault with ‘things’ (meals, accommodation etc) will also find fault in people!

This is the lesson that the spies should have learnt.

To see the beauty in the Land of Israel.

A negative eye leads to negative speech.

Rabbi Silver was suggesting to the survivor to choose to focus on the starving people, willing to give up their food to get closer to G-d.

Zoom in on virtues, and positive speech will follow!

(Adapted from Love your neighbour by Zelig Pliskin)

‫כ"ח סיון תש"פ‬

20 June 2020

‫פרשת שלח לך‬

15

Table

Shabbos

Convenr satio Starter ‫בס״ד‬ ‫בס״ד‬

PIRCHEI

es a What do you think mak ily? Yisroel m Agudas Yisroel of of America America happy faAgudas

June June2,2,2018 2018--‫תשע"ח‬ ‫תשע"ח‬,,‫סיון‬ ‫י״טסיון‬ ‫י״ט‬--Vol: Vol:55Issue: Issue:23 23

)‫ז‬:‫ד‬-‫יד‬:‫ב‬ ‫(זכריה‬ ...‫ציון‬ )‫ז‬:‫ד‬-‫יד‬:‫ב‬ ‫(זכריה‬ ...‫ציון‬ ‫רניושמחי‬ ‫רני‬:‫הפטרה‬ :‫בהעלתך הפטרה‬ ‫בהעלתך‬:‫פרשה‬ :‫פרשה‬ t ‫ושמחיבתבת‬ n ta r o p im st o m e th e What ar '‫ב‬ ‫פרק‬ ‫אבות‬ '‫נ‬ ‫זבחים‬ :‫יומי‬ ‫דף‬ '‫ זבחים נ' אבות פרק ב‬:‫דף יומי‬ e av h s t n e r 22:‫תעשה‬ :‫לאתעשה‬ ‫מצותלא‬ ‫ מצות‬33:‫עשה‬ :‫מצותעשה‬ ‫מצות‬ things your pa taught you?

TorahThoughts about What is the best thing our family?

Torres Del Paine National Park

PHOTO: DANIEL KORDAN )‫ו‬:‫יא‬ )‫ו‬:‫מדְדבָבָרריא‬ ְ ִּ‫…(בַּ(בַּ ִּמ‬ …‫יש‬ ‫ים ִּאִּאיש‬ ‫… ֶא ֶא ְסְספפָהָהללִּיִּי ִּשִּשבְבְעִּעִּים‬ … eyes, eyes,you youare arethe thehead headof ofthe theTribes Tribesof ofIsrael Israel ……""AAking kingmust mustlead leadwith with ……Gather for me 70 men … authority and strength; he must be able to stand up to the people.

Gather for me 70 men … authority and strength; he must be able to stand up to the people.He He ‫ה׳‬ ִּ ִּ of ִּ ִּ ‫ה׳‬. ‫ ה׳‬tells tells ‫ינוּ‬ ‫ ממ ֶֹש ֶֹשהה ַּ ַּררבֵּבֵּינוּ‬to to gather gather together together aa ‫— ַּס ַּסננ ְֶהְהֶ ְדְ ִּד ִּרריןין‬ — the the must must be be the the ‫יש‬ ‫אאיש‬ of ‫יש ִּמִּמללְחְָחָמָמָהה‬ ‫אאיש‬ ‫ה׳‬. The The king king must must be be all all this, this, while while at at leadership of the next generation. ‫י‬ ‫ר‬ ִּ ְ‫פ‬ ‫ס‬ ִּ asks why the ‫ה‬ ‫תּוֹר‬ ָ uses the leadership of the next generation. ‫ ִּספְ ִּרי‬asks why the ‫תּוֹרה‬ ָ uses the the thesame sametime, time,the theking kingmust mustalso alsoemulate emulate‫ממ ֶֹש ֶֹשהה‬,,the theman manof ofhumility! humility! term ִּ ִּ (man) The ָ‫תּוֹר‬, term‫יש‬ ‫אאיש‬ (man)when whenititshould shouldhave haveused usedthe theplural plural‫ים‬ ‫(אֲאֲננ ִָּשִָּשים‬men). (men).‫ִּסִּספְפְ ִּ ִּרריי‬ The ‫סוּק‬ ‫ ָפ ָפסוּק‬at at the the end end of of the the ‫תּוֹרהה‬, ָ on on the the last last day day of of ‫ממֹשֶֹשֶהה‬ answers ִּ ִּ means ַּ ַּ life ְ‫]ד‬, answers that that ‫יש‬ ‫אאיש‬ means singular singular people, people, comparable comparable to to Me Me and and to to ‫ינוּ‬ ‫'רבֵּבֵּינוּ‬s ‫'ר‬s life [‫ז‬:‫לא‬ [‫ז‬:‫ים לא‬ ‫]דבָבִָּ ִּררים‬, ְ says says that that ‫ ממ ֶֹש ֶֹשהה‬called called over over ַּ‫ְהוֹשֻׁעַּע‬ ֻׁ‫ ייְהוֹש‬and and said said to to you. ִ ִ ‫ה׳‬ aa Man 3— Mishna ֶ ‫פ ֶפ‬ you. "Like "Like Me, Me, as as itit isis written, written, ‫מָהה‬Chapter ָ‫ישׁ ִּמִּמללְחְָחָמ‬ ‫אאישׁ‬ ‫ה׳‬ — G-d G-d isis 9 Man of of him: him:Before Beforethe theeyes eyesof ofall allIsrael Israel‫—חֲחֲזזַּקַּקווֶאֱֶאֱמָמָץץ‬ —be bestrong! strong!InInthe thefirst first‫ֶרֶרקק‬ War ְ‫]ש‬, ִ ִ ‫ וְ וְ ָה ָה‬of the ַּ‫סֵּ פֶר יְהוֹשֻׁ ע‬, ‫ ה׳‬tells ‫'מ ֶֹשה‬s successor these same words four times War [‫ג‬:‫ט״ו‬ [‫ג‬:‫מוֹת ט״ו‬ ‫]שמוֹת‬, ְ — — and and like like you, you, as as itit isis written, written, ‫ישׁ ממ ֶֹש ֶֹשהה עָעָננָוָו ִּמִּמככֹלֹל‬ ‫אאישׁ‬ of the ַּ‫סֵּ פֶר יְהוֹשֻׁ ע‬, ‫ ה׳‬tells ‫'מ ֶֹשה‬s successor these same words four times ‫… עַּעַּלל פְפְננֵּיֵּי ָה ָהאֲאֲ ָד ָד ָמ ָמהה‬ ָ ‫אָד‬ ‫ ממֹשֶֹשֶהה‬was the modest Story -was Divine Bakery ִּ‫סוּק‬ the most most modest of of [‫י״ח‬ … ‫אָדםם‬ ָ ‫— ָה ָה‬ — And And the the man man [‫י״ח‬,‫ט׳‬ ,‫ט׳‬,‫ז׳‬ ,‫ז׳‬,‫ו׳‬ ,‫יםו׳‬ ‫סוּקים‬ ִּ ְ‫]פ‬. ְ‫]פ‬. men IfIffor we would aasuperficial look at words of menon onthe theface faceof ofthe theearth" earth"[‫ג‬:‫י״ב‬ [‫ג‬:‫מדְדבָבָררי״ב‬ ְ ִּ‫מ‬Embarrassed ִּ ַּ‫]ב‬. ַּ‫]ב‬. weShabbos, wouldtake take superficial lookDosa’s atthe thewife words ofthe theverse verse that they had no food to cook Rabi Chanina Ben placed Thus the term ‫יש‬ ‫א‬ ִּ ‫ים‬ ִּ‫ע‬ ְ‫ב‬ ‫ש‬ ִּ is a play on words.

It alludes to the ‫ה‬ ֶ‫ֹש‬ ‫מ‬ inin ‫ים‬ ‫ר‬ ִּ ָ‫ב‬ ‫ד‬, ְ we would assume that the punctuation is: And Thus the term ‫ ִּשבְ עִּ ים ִּאיש‬istwigs a playinon words.

It alludes to the said to to ‫ים‬neighbours ‫דבָ ִּר‬,ְ we would assume that the punctuation is: And ‫ מֹשֶ ה‬said her oven to make smoke so her would think that they were cooking. fact fact that that the the men men of of the the ‫ סַּסַּננְהְֶהֶ ְדְ ִּד ִּרריןין‬had had to to be be individually individually designated designated as as ַּ‫ְהוֹשֻׁעַּע‬ ֻׁ‫ ייְהוֹש‬before before all all of of Israel Israel (comma) (comma) — — be be strong! strong! However, However, ifif we we look look ‫יש‬ ‫א‬, ִּ like ‫ה׳‬ and like ‫ה‬ ‫ֹש‬ ֶ ‫מ‬ .

She had an evil neighbour, however, who herself, “I know that tohow closely at the (cantillation marks) we see that this ‫איש‬, ִּ like ‫ ה׳‬and like ‫מ ֶֹשה‬. closely atthought the‫טראָפ‬ ‫טראָפ‬to (cantillation marks) weshe seehas thatnothing thisisisnot not howthe the R'R'Shlomo out that we from the ‫סוּק‬ isis to be to ‫טראָפ‬ (‫גּוֹל‬ ‫ַּרַּר ָק ָקאא ֶס ֶס‬ ְ ‫ ז ְז‬linking ShlomoBreuer, Breuer,‫״ל‬ ‫זזַּצַַּּצַּ״ל‬,,points points outso that weissee see fromhere here thesmoke?” cook, what making all that went to investigate.

When she knocked on the ‫ללְעְֵּעֵּייננֵּיֵּי ככָלָל‬ ‫ ָפ ָפסוּק‬And toshe be read. read. According According to the the ‫טראָפ‬ (‫גּוֹל‬ linking requirements for a leader in ‫ל‬ ‫א‬ ֵּ ‫ר‬ ָ ‫ִּש‬ ְ ‫י‬ ‫ל‬ ַּ‫ל‬ ְ‫כ‬.

A leader in ‫ל‬ ‫א‬ ֵּ ‫ר‬ ָ ‫ִּש‬ ְ ‫י‬ ‫ַּל‬ ‫ל‬ ְ‫כ‬ requires ‫ִּש ָרר ֵּא ֵּאלל‬ And to requirements for a leader in ‫ל י ְִּש ָר ֵּאל‬door, ַּ‫כְ ל‬. A leader in ‫ י ְִּש ָר ֵּאל‬wife, ‫ כְ לַּל‬requires Rabi Chanina’s in her embarrassment, ran out thepunctuation kitchen andreads: into another ָ ְ‫ יי ְִּש‬with with ‫מ ָמץץ‬ ָ ֱ‫ַּק ווֶאֱֶא‬ ‫)חֲ)חֲזזַּק‬ofthe the punctuation reads: And ‫מֹשֶֹשֶהה‬room. ‫ מ‬said said The to ַּ‫ְהוֹשֻׁעַּע‬ ֻׁ‫ייְהוֹש‬ aa very of traits.

He has to (comma) — Before Israel be very specific specific and and very very difficult difficult blend blend of personality personality traits.

He has to and (comma) —behold, Beforeall allof ofoven Israelwas bestrong! strong! neighbour walked into the kitchen lo and the filled with loaves of bread and be InInfront be humble, humble, not not haughty haughty — — aa person person who who does does not not look look down down on on the the front of ofthe thepeople, people, aaleader leader must mustbe bestrong. strong. He He must mustbe be the kneading bowl full of dough. masses. masses. On On the the other other hand, hand, aa Jewish Jewish leader leader cannot cannot be be spineless, spineless, able ableto tostand standup upto tothem. them.He Hemust mustbe beable ableto togive giveorders ordersand andnot nottake take humble man, unable like The neighbour to Rabifrom Chanina’s wife, “Hurry and take your bread therealize them. of mirror, however, he must humblecalled man, outorders unable to to assert assert himself. himself. He He must must be be both both like ‫ממֹשֶֹשֶהה‬,, aaquickly orders from them.In Infront front ofthe the mirror, however, heout must realizehe he and isis aa mere mortal and never think " ‫ֶה‬ ‫ז‬ ‫ה‬ ַּ ‫ִּל‬ ‫י‬ ‫ח‬ ַּ ‫ה‬ ַּ ‫ת‬ ‫א‬ ֶ ‫ִּי‬ ‫ל‬ ‫ה‬ ‫ש‬ ָ ָ‫ע‬ ‫י‬ ‫ָד‬ ִּ ‫י‬ andlike like‫ה׳‬, ‫ה׳‬,the theMan Manof ofWar. War. oven before it burns!” mere mortal and never think "‫— ככ ִֹּחִֹּחיי וְ וְעעֹצֶֹצֶםם י ִָּדי עָ ָשה לִּי ֶאת ַּה ַּחיִּל ַּהזֶה‬ — When ֵּ ‫מוּא‬ and hand made me When ‫יא‬ ‫מוּאלל ַּה ַּהננִָּב ִָּביא‬ ֵּ ‫ ְשְש‬told told ‫אוּל הַּהַּמֶמֶללְֶךְֶך‬ ‫ שָשָאוּל‬that that he he had had lost lost the the My Mystrength strength andthe themight mightof ofmy myown ownwith handher made meall allthis thiswealth…" wealth…"

The pious woman, elatedwipe at the miracle that had occurred, came out bread shovel and ‫ְכוּת‬ ‫ל‬ ַּ‫מ‬, he chastised ‫אוּל‬ ָ‫ש‬ for not following his command to totally Regarding ‫מַּ לְכוּת‬, he chastised ‫ שָ אוּל‬for not following his command to totally wipe Regardinghis hispublic publicpersona, persona,clearly, clearly,he hemust mustalways alwayskeep keepinin they bread for Shabbos. out ‫אוּל‬ ָ‫ שָש‬responded, "But the out ‫ עע ֲָמ ֲָמללֵּקֵּק‬and and all all that that belonged belonged to to them. them.had ‫אוּל‬plenty responded, "But the mind mindthe thewords words‫!חֲ!חֲזזַּקַּקווֶאֱֶאֱ ָמ ָמץץ‬ people people wanted wanted to to keep keep the the animals. animals. II listened listened to to the the people." people." ‫מוּאֵּלל‬ ֵּ‫ְשְשמוּא‬ answered ֵּ ‫מוּא‬ ְ‫]ש‬, Adapted answered[‫י״ז‬:‫ט״ו‬ [‫י״ז‬:‫ט״ו‬,‫א׳‬ ,‫מוּאללא׳‬ ֵּ ‫]ש‬, ְ "… "…though thoughyou youmay maybe besmall smallininyour yourown own Adaptedfrom: from:Rabbi RabbiFrand’s Frand’sCommuter CommuterChavrusah ChavrusahTape Tape##104 104 (with (withkind kindpermission) permission)

‫פרקי‬ ‫אבות‬

Yahrtzeits Yahrtzeits Gedolim Gedolim of of our our

‫סיון‬ ‫כ״הסיון‬ ‫כ״ה‬

‫״ל‬ ‫אַהֲררֺןֺןייְשְַׁשַׁעְעְיָ׳יָ׳זזַׁצַַׁׁצַׁ״ל‬ ֲ‫ר׳ר׳אַה‬was wasborn bornininPinsk Pinskto to‫ר׳ר׳ ַׁי ַׁי ֲע ֲעקקֺבֺבייִצְִצְחָחָקק‬and and‫חַׁחַׁייָהָה‬ 5668 a Karlin-Stolin family.

At the age of 15 he went 5668––5741 5741 Shapiro, Shapiro, a Karlin-Stolin family. At the age of 15 he went to to 1907 1907––1981 1981 ‫ְשיבַׁ ת ִמיר‬ ָ ‫רוּת‬ ‫ יי ְִשִיבַׁ ת ִמיר‬where where he he learned learned ‫רוּתאא‬ ָ ְ‫ בְבְחַׁחַׁבְב‬with with R’ R’ Chaim Chaim Shmuelevitz Shmuelevitz ‫״ל‬ ‫זזַׁצַַׁׁצַׁ״ל‬.. He He became became close close with with R’ R’ Hirsh Hirsh Kamai Kamai ‫הי״ד‬ ‫ הי״ד‬and and R’ R’ Leizer Leizer Yudel Finkel ‫״ל‬ ַׁ‫ַׁצ‬ ‫ז‬ , receiving ‫ָה‬ ‫כ‬ ‫י‬ ‫מ‬ ִ ‫ס‬ ְ from both of them.

He married ‫ָה‬ Yudel Finkel ‫זַׁצַׁ ״ל‬, receiving ‫ ְס ִמיכָה‬from both of them. He married ‫ָ ָרר ֵח ֵחלל ִדִדייננָה‬ (daughter (daughter of of ‫ִש ָרר ֵא ֵאלל זְ זְ ֵא ֵאבב‬ ָ ְ‫ ר׳ר׳ יי ְִש‬Stamm Stamm of of Kelm) Kelm) inin 1937.

1937. With With the the outbreak outbreak of of WWII, WWII,they theyimmigrated immigratedto tothe theUSA. USA.He Hewas wasimmediately immediatelyoffered offeredaaposition position as ַׁ ‫יח‬ ָ ָ ‫ יי ְִש ְִשיבָיבָהה‬by later as ‫יח‬ ַׁ ִ‫שג‬ ִ‫ ַׁמ ַׁמ ְשְג‬inin ‫תּוֹרהה וְ וְ ַׁד ַׁדעַׁעַׁתת‬ ‫תּוֹר‬ by ‫פײַװל‬ ‫ש ַׁררגגָאָא פײַװל‬ ַׁ ְ‫ ר׳ר׳ ְש‬Mendlowitz Mendlowitz ‫״ל‬ ‫זזַׁצַַׁׁצַׁ״ל‬,, later becoming becoming one one of of its its most most famous famous ‫עוּר‬ ‫מַׁגִ גִידֵידֵיי ִשִשעוּר‬.ַׁ‫מ‬. He He was was beloved beloved by by his his ‫ים‬ ִ‫יד‬ ‫ידים‬ ִ ‫ ַׁתּ ַׁתּלל ְִמְִמ‬and and was was aa cherished cherished confidant confidant of of the the most most renowned renowned ‫ִש ָרר ֵא ֵאלל‬ ָ ְ‫דוֹללֵיֵי יי ְִש‬ ‫גְ גְדוֹ‬ and andChassidishe ChassidisheRebbes Rebbesof ofAmerica.

America.

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

Gedolim Gedolim Glimpses Glimpses InIn 1926, 1926, when when ‫עוֹן‬ ‫ ר׳ר׳ ִׁשִׁש ְמְמעוֹן‬Shkop Shkop ‫״ל‬ ‫ זזַצַ​ַצַ״ל‬asked asked ‫ר׳ר׳‬ ‫״ל‬ ַ‫ַצ‬ ‫ז‬ ‫ם‬ ָ‫ְרוּח‬ ‫י‬ to send a ‫חוּר‬ ָ‫ב‬ to help him ‫ יְרוּחָ ם זַצַ ״ל‬to send a ‫ בָ חוּר‬to help him write write his his ‫סֵפפֶרֶר‬,ֵ‫ס‬, ‫יוֹשֶרר‬ ֶ‫שַעַעַ ֵרֵריי יוֹש‬,ַ‫ש‬, ‫ְרוּחָםם‬ ָ‫ ר׳ר׳ ייְרוּח‬chose chose ‫אַהֲררֺןֺן‬ ֲ‫ר׳ר׳ אַה‬ ‫ייְשְַשַעְעְיָ׳יָ׳‬,, aa gifted gifted writer writer with with beautiful beautiful penmanship. ‫ם‬ ָ‫ְרוּח‬ ‫י‬ ‫ר׳‬ ‘lent’ penmanship. ‫‘ ר׳ יְרוּחָ ם‬lent’ him him to to ‫ר׳ר׳‬ ‫עוֹן‬ ‫ ִׁשִׁש ְמְמעוֹן‬for for two two years. years. ‫אַהֲררֺןֺן ייְשְַשַעְעְיָ׳יָ׳‬ ֲ‫ ר׳ר׳ אַה‬agreed agreed on on the the condition condition that that he he would would receive receive aa private ‫עוּר‬ ‫ש‬ ִׁ on the piece he was private ‫ ִׁשעוּר‬on the piece he was working working on onthat thatday. day.‫עוֹן‬ ‫ר׳ר׳ ִׁשִׁש ְמְמעוֹן‬agreed. agreed.InInhis his‫הַ ְקְקדָדָמָמָהה‬,ַ‫ה‬, ‫ר׳ר׳‬ ‫עוֹן‬ ‫ ִׁשִׁש ְמְמעוֹן‬wrote, wrote,“He “Hedid didnot notjust justproofread proofreadit, it,but but worked worked diligently diligently and and sharpened sharpened each each topic topic with with his his peers!” peers!”

‫לע״נ ר׳ ישראל בן אברהם 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