259. Chukas_Balak

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

‫מוצאי שבת‬

259

Issue

‫פקד יפקד ה' אתכם‬

MORE NOW THAN EVER

‫בס"ד‬

‫בלק‬-‫פרשת חקת‬ ‫י"ב תמוז תש"פ‬ 4 July 2020

'‫פרקי אבות פרק ה‬

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

9.16

11.01

10.41

8.31

10.33

11.42

11.17

11.01

10.33

7.12

9.07

9.48

9.31

9.24

9.05

Don’t Get Trapped Drop the Banana!

“About this the rulers would say … come let us make an accounting … let it be built and established” [Bamidbar 21:27]

world.” [Baba Basra 78b]

Just drop the banana and run!? There is nothing stopping the monkey from simply letting go of the banana and running away. But, the temptation is too strong, he cannot put down the banana.

Even as he sees the net dropping on him, he cannot give in, and invariably gets trapped.

How do you catch monkeys? Special boxes are created with holes in the side in which bananas are placed. The box is left in the wild, and the trappers wait. The monkey sees and goes bananas! He grabs the banana but cannot get it out through the hole because the hole is only big enough for the monkey’s hand, but not for the banana. As the monkey tries to manoeuvre out the banana, the monkey catches a glimpse of the trappers coming to get him…

This Gemara is teaching us the answer, one has to constantly be on guard, constantly weighing the reward versus the potential loss. As R’ Yaakov Kamenetsky zt’’l would often say, “The biggest din v’cheshbon is for living without a cheshbon”. Desires and temptations are rampant, and only if one is constantly weighing, constantly checking is it possible to stay afloat.

It is easy to get ‘caught up’ in anything, especially money and all other pleasures of the world. “You cannot understand it, until you are in it!”, many exclaim, “and then once you are in it, it is just so difficult.” The desire staring one in the face, right there for the taking; how can one refrain?

Regarding the above quoted possuk, the Gemara teaches, “‘About this the rulers would say’ – who are the rulers? Those that rule over their desires. ‘Come let us make an accounting’ – come let us make an accounting of the dealings of the world.

The loss of a mitzvah versus its gain, the gain of the aveirah vs. its loss. ‘Let it be built and established’ – if you do this, you will be built in this world, and establish in the next

A simple piece of advice? Candid camera!

A few years back there was a popular ‘scientific experiment’, in which they hid a camera, and approached a person with

‫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

‫ספר ויקרא‬

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

the silliest of requests, and candid camera caught the reaction. A person in the park was approached and asked if he would move on the bench. The response was in the negative, and when urged a second time, the outburst was outrageous - and then the camera was revealed!

Dovid HaMelech was one that every action was in perfect consonance with the desire of Hashem, literally a perfect display for the ‘camera’. When Shimi ben Geira cursed Dovid, the response could have been dreadful, but Dovid lived with this realization that everything is on ‘camera’.

The Melech of Klal Yisroel truly ruled over his desires, weighed his actions, and was able to respond correctly realizing the curse was not from Shimi, but rather from Hashem! Living ‘on camera’ 24/7 is not simple, but the above should help in the battle and enable strength even in the face of temptation.

Just remember, when the urges and desires escalate, ‘drop the banana’ and run! M

‫ספר שמות‬

Please daven for

‫לע"נ‬

‫הב' אברהם יוסף אריה‬ ‫בן רוחמה אילה נ"י‬

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

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

‫ספר בראשית‬

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2

Oneg Shabbos Issue 259

Snake Power Rabbi Mashiach Kelaty Rabbi, Stanmore United Synagogue Sephardi Kehilla

Moshe Rabbenu has a very challenging time in the course of this week’s sedra. Through this entire portion Moshe suffers through a series of disappointments and tragedies. First, his sister Miriam dies. Then the miraculous well ceases to flow from the rock that travelled with the Jewish nation. The people complain bitterly and Moshe is told to talk to the rock and it will produce water.

Moshe doesn’t talk to the rock. He hits it.

He is censured by Hashem for distorting His command. For that, he will not enter Eretz Yisrael.

He and Aharon would both die in the desert. The setbacks do not end there. Next, Moshe sends messengers to the king of Edom, imploring him to allow the children of Israel, cousins of the Edomites, to journey through the land of Edom. “We will,” they promise, “purchase supplies from the citizens of Edom and only take the main roads” (Bamidbar 20:14-18). Yet Edom responds with an emphatic no and threatens war. Again, Moshe acquiesces and takes the long route toward the land of Israel.

Then the Torah tells us of another blow to Moshe - the death of his only brother Aharon. Now Moshe is left alone, with neither Miriam nor Aharon to support him. And the death of Aharon brings no tranquillity. Immediately after Aharon’s death, the Jews are attacked by the King of Arad in the south, whom the Talmud explicates as our evil nemesis Amalek. And though the battle is won, the Torah tells us that the Jews were still not satisfied. They verbally attack Moshe and Hashem complaining, “why did you bring us to die in this wilderness with no food or water and our souls are disgusted with the light fare of manna!” (Bamidbar 21:5). But Hashem is not quiescent. Fiery snakes attack the people. And Moshe, despite the trials and tribulations he has endured, has only one thing on his mind. Many people would have just given up. But Moshe had strength, courage, and love of Bnei Yisrael. He pleads to Hashem on behalf of his nation. “Stop the snakes!”

Hashem tells Moshe to make a snake and put it on a stick, and whoever was bitten shall gaze at the snake and will be cured. And so it was. Moshe made the snake. Those who were bitten looked at the snake and were healed. The Mishna in For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk

Rosh Hashanah asks rhetorically, does a snake actually cure?

Of course not! It explains that it was not the snake that healed but rather the snake was just a symbol for the nation to gaze heaven ward and repent.

The obvious mystery strikes every reader of the Torah. Why would the snake be an impetus of teshuva? Why didn’t Moshe put a sacred scroll on the stick? Why had the symbol of fiery venom and certain death motivated the nation to repent? What transforms the very item we loathe and fear into the symbol of our cure? In fact, on a secular note; it is a slithering image gliding up a staff that represents an organization that fights the effect of its very venom. Based on the episode in this week’s portion, the snake on a staff has become the symbol of those who are divinely guided to heal the very wounds that it inflicts. But why has our misfortune become the symbol of our cure?

How did Moshe survive such ordeals, suffering and hardship that plagued him through most of his career? Moshe in his earliest meeting with Hashem endured a very frightening experience. Hashem told him to throw down his staff. It transformed into a vicious snake. And Moshe ran.

But Hashem told Moshe to confront the snake and grab it. And it miraculously conformed back into a very benign stick (Shemos 4:1-5). Moshe now teaches that very lesson to Klal Yisrael. It is easy to run from your fears and horrors.

Sometimes you may be running from the very monster that bit you. But if you confront the monster with fire in your eyes and sincerity in your heart, then you have nothing to fear. For with the right frame of mind, the very animal that took control of you is not only harmless, it becomes a source of strength. M

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4 July 2020

‫י"ב תמוז תש"פ‬

‫בלק‬-‫פרשת חקת‬

3

$1,000 Per Reason Rabbi Shaul Rosenblatt CEO of RTA

‫יָדַ ע ׁשֹור קֹנֵהּו ַוחֲמֹור אֵ בּוס ְבּעָ לָיו‬ When learning this week’s Parsha, consider the following. How often does the human intellect completely override and subvert human wisdom?

Bilaam is the perfect example. The Master of the Universe told Bilaam not to go and curse the Jewish People. Bilaam was a novi, so he knew without doubt that it was Hashem speaking to him.

And yet he went and tried – over and over again. What could possibly have been going on in Bilaam’s head?

Quite simply Bilaam wanted money; he wanted honour; he wanted power. And cursing the Jewish People was the fast track to getting them all.

What made sense to him was superseded by what he desired and he made decisions that, to someone not in Bilaam’s brain, look simply unbelievable.

What we don’t realise, maybe, is that Bilaam is a prototype for our own experience of life.

For example, if I said, “Last week I got upset at my wife and spoke wrongly to her.” Really – does this make sense? The woman who means the world to me and to whom I owe quite literally everything?

All I have achieved in my life is because of her and I spoke to her like that? Isn’t that as crazy as Bilaam? Not quite, perhaps, but in the right direction.

What about when a person’s intellect rationalises the desire to scream at their kids and explains how it will all work out in the end? It will teach them a lesson (really?) They will learn to respect my authority (really?) It will help them to independently do the right thing next

time when I’m not there to scream at them (really….and really??) All the while, in the background, there is that voice telling us that, like Bilaam, it actually makes no sense at all.

Or when eating a few pieces of chocolate cake looks like such a great idea, in spite of my diet – but makes no sense to the deeper voice inside of me – a voice we regularly ignore…always to our detriment.

Eventually Bilaam can go no further.

An armed malach blocks the path and his donkey refuses to pass. But Bilaam still cannot see! ‘‫יָדַ ע‬ ‫ׁשֹור קֹנֵהּו ַוחֲמֹור‬ ‫ אֵ בּוס ְבּעָ לָיו‬- even a donkey has more sense than a human being at times.

In spite of our great intellect, we are sometimes the most stupid of all animals. In fact, it is not ‘in spite of’, rather it is ‘because of’. And that means you and me, not just Bilaam.

My Rebbe, Rav Noach Weinberg zt”l used to explain that the human intellect is simply an incredibly powerful organic computer. It provides whatever answers we ask from it. But that’s its flaw. It has no objectivity. It just computes what it is told to compute, supports what it is asked to support. A hundred great reasons to be rude to my wife. Here you go. A hundred reasons not to. Here you go also.

My Rebbe used to use this understanding to try to convince the many guys from non-frum backgrounds who had turned up at Aish Hatorah to stay longer. He would ask them for five good reasons why they should not stay at

Yeshiva any longer. They would double down and give him ten. Then he would ask for five good reasons why they should stay for another month and learn more Torah. They would explain that they couldn’t come up with a single one. He would then say to them that there was a fund set up to help people come up with good reasons and he was offering $1,000 per reason they came up with. Of course, given the incentive, they could come up with numerous reasons to stay. As my Rebbe explained, the brain does what our subjectivity asks it to do. It does not offer us opinions.

Bilaam had a good brain – that led him where he asked it to take him, giving him reasons why he should try to curse the Jewish people against Hashem’s will.

My brain will give me great reasons to be rude to my wife if I so desire.

Simply put, our brains are not reliable.

Only when we seek the inner, intuitive wisdom that we are all endowed with, guided and assisted by the wisdom of our Rabbonim will we have any hope of, unlike Bilaam, making decisions that are sensible and will lead us to the service of Hashem. M

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4

Oneg Shabbos Issue 259

Gratitude Rabbi Moshe Brandeis Jle

Bilaam was hired to curse the Bnei Yisrael. He was riding his trustworthy she-donkey, when inexplicably she ventured into a field, for which Bilaam beat her mercilessly. They then came to a vineyard where again, for no apparent reason, she crushed her master’s leg against a stone wall thus earning her a second hail of blows. And when the poor beaten beast finally refused to budge at all, you can imagine Bilaam’s reaction. Of course, when the beast then verbally protested to her cruel treatment, one would have thought Bilaam (the prophet) might have got the message (Hashem will not allow His people But how can to be cursed), but no, not until the impeding angel revealed himself did a person, let Bilaam pause for thought. alone a prophet, Interestingly however, instead become so evil of rebuking Bilaam for relentlessly pursuing his unholy mission, the that he can first thing the angel says is “Why knowingly rebel have you beaten your she-donkey against Hashem these three times?”

The Sefer Chasidim (668) himself? infers from here that crushing of Bilaam’s leg was not only punishment for Bilaam’s going to curse, but also for the sin of mistreating his faithful donkey. Bilaam had not overloaded her or forced her to go any faster than usual – he should have understood that perhaps she was sick or bothered by something else. Consequently, says the Sefer Chasidim, we see just how ungrateful a person Bilaam was, despite all the years of loyal service his she-donkey had given him.

Ingratitude! Bilaam is on his way to annihilate an entire people and the first thing the angel rebukes him for is not having enough gratitude for his she-donkey!

Yes, says the Sefer Hachinuch (Mitzva 33 – honouring parents), and in fact it’s possible that this not just a mere rebuke but rather cuts to the very root of the evil that was Bilaam: “…And he should take to heart that the father and the mother are the cause of his being in the world; and hence it is truly fitting to honour them in every way… And once he fixes this idea in his soul, he will move up from it to recognise the good of Hashem, Blessed be He, who is his cause and the cause of all his ancestors until the first man (Adam)… And he should think at length about how very fitting it is to be careful in his worship of the Blessed be He…” But how can a person, let alone a prophet, become so evil that he can knowingly rebel against Hashem himself?

The answer is a lack of gratitude.

Rav Dessler echoes this idea. Since the Nile had been a place of refuge for Moshe when he was a baby, Aharon, not Moshe, was commanded to strike it to bring out the plagues of blood and frogs.

But perhaps my favourite illustration of this principle is the story of Rav Elya Lopian and a certain hungry cat: Rav Elya

served as the Mashgiach of Yeshivas Kfar Chasidim. The dining room of that yeshiva was situated in a makeshift hut, where there was once an infestation of mice. The bochurim brought in a stray cat to deal with the pesky rodents and after a few weeks the only squeaking to be heard was from the hut door’s rusty hinges. It happened then that Rav Elya came into the dining room investigate a commotion he had overheard. One of the students told him that since the rodents had gone, the cat’s position was now redundant, and they were removing her from the premises.

“What will be with hakaras hatov?” exclaimed Rav Elya, and insisted that the cat should remain at the yeshiva. The boys, of course, were unsure how to look after a cat they had never had to feed, so Rav Elya demonstrated how to do so. And as Rav Elya put a saucer of milk down before the cat, a young talmid named Kavinsky captured the moment on camera. The picture of the sage bending down and feeding a cat remains one of the most iconic images of the Torah World until this very day. M

4 July 2020

‫י"ב תמוז תש"פ‬

‫בלק‬-‫פרשת חקת‬

The Red Heifer, A Demonstration of Faith Rabbi Yosef Kalatsky Yad Avraham Institute

“Zos chukas hatorah ...This is the statute of the Torah ...”

Rashi : “Satan and the nations of the world ridiculed the Jewish people and aggrieved them by saying, ‘What is the meaning of this commandment? What is its rationale?’

Hashem states, ‘This is My decree and my Statute, you have no right to question its veracity.’” A “statute (chok)” is a law that cannot be comprehended within the realm of rational thinking. It is not subject to human intellectual analysis.

The Jewish people nevertheless accepted all the statutes of the Torah despite the fact that they cannot be appreciated within the context of their innate value. The mere fact that statutes are Hashem’s dictate is sufficient for the Jew to accept.

Chazal: The ultimate statute is the red heifer; it is the most difficult to comprehend. An example of a statute is dietary laws, which species are permitted and which are not. The laws pertaining to ritual slaughter and the prohibition of cooking milk and meat together are also examples of statutes.

Midrash: “There are four laws that are found in the Torah where the evil inclination attempts to aggrieve to Jewish people. In every one of these areas, the word ‘statute’ is mentioned. The four laws are: the prohibition to marry the wife of one’s brother (after being widowed or divorced), the combination of wool and linen (shatnez), the goat that was consecrated in the Temple and thrown down the mountainside on Yom Kippur (to atone for all of the sins of the Jewish people), and the red heifer.

The wife of one’s brother is considered by the Torah an incestuous relationship. However, the Torah states that if one’s brother should die childless, then there is a mitzvah to marry the wife of the deceased brother (to perpetuate his memory). The Torah states, “You should heed My statutes and My laws.”

Regarding the combination of wool and linen, the Torah tells us it is forbidden to wear; however, if one wears a four cornered garment that is made of linen, one is obligated to tie fringes (tzitzis) upon its corners although they are made of wool. The Torah once again states, “My Statutes you should heed.” Regarding the goat that is thrown down the mountainside on Yom Kippur, the Torah tells us that the one who takes the goat into the desert for this ritual becomes contaminated. However, it brings about spiritual atonement and purity for the Jewish people.

It states, “This shall be a statute for you forever.” Regarding the red heifer, all those who were involved in its process become contaminated while the one who is contaminated becomes pure

5 through its sprinkling. As it is says, ‘This is the statute of the Torah.”

King Solomon who was the wisest man to ever live said regarding the statute of the red heifer, “It is distant from me.”

Although he was able to come upon the rationale for every statute that is mentioned within the Torah through his relatively unlimited level of wisdom, the red heifer was beyond his ability.

The nations of the world do not ridicule the Jew for adhering to the statutes because they are not understandable; rather, it is because they possess an inner contradiction regarding their representation.

If the ritual of the red heifer is intended to bring about spiritual purity from the most intense level of impurity (contamination of the dead), how is it possible that the same ritual causes the ones who administers it to become contaminated? If one’s brother’s wife is forbidden to him because it is considered to be an incestuous relationship that is inherently spiritually lethal, how can it become permitted and even a mitzvah when the brother dies childless? Despite these irreconcilable contradictions that are based on rational evaluation, the Jew accepts the statutes because they are the will of Hashem.

The Gemara related that a Tzeduki (heretic) observed Rava engrossed in His Torah study to such a degree that he was not aware that his hand was wedged under his heel, causing it to bleed. The heretic said to Rava , “You impulsive people! Just as in the past your mouth spoke before your ears listened, you are behaving in a similar impulsive manner, not thinking about the consequences of your behaviour.”

Rava responded, “The Jewish people accepted Hashem’s Torah with a pure and trusting heart. One who loves another assumes that the one he loves would not burden him with more than he can assume. Therefore, we accepted His Torah unequivocally because of our faith and trust in Him.” If one has full trust in Hashem, then regardless of the seeming contradictions that exist on a rational level, one will not have difficulty accepting His will.

Hashem promised Avraham our Patriarch that his offspring will be as numerous as the stars in heaven and that his son shall be the future Patriarch of the Jewish people.

When Hashem told him to bring his only beloved son Yitzchak who was born to him in his old age as a burnt offering, Avraham did not question Hashem for a moment.

Although it was something that was not possible to reconcile within the human realm, Avraham carried out the will of Hashem without question because he was fully negated to Hashem.

Since the Jewish people descend from Avraham, they possess an inherent trust in Hashem to be able to adhere to the will of Hashem despite the irreconcilable contradictions. M

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6

Oneg Shabbos Issue 259

Rabbi Moshe Levy Executive Director, Chazak UK

The Lesson of Miriam

S

o much has changed over the past few months and yet so much has stayed the same. When we look back and think what did I learn from 2020 so far, it might be some of the most important lessons of our lives.

We now have a new appreciation for shul and davening. We now have a new gratefulness for our children’s rebbeim and teachers. We cannot look at the community and not be amazed at the chessed that is being done worldwide.

The charity, volunteering, clapping and tehillim groups etc. are simply astonishing.

One thing I think we all have to agree is that no matter who you are, be it old or young, rich or poor, healthy or weak we have all learnt that we have no idea.

Our political leaders really haven’t a clue and therefore can’t lead. They rely on the experts who keep changing their prognoses. For thousands of years’ people understood they are not in control. We needed Hashem to give rain or we would not have what to eat. We needed Hashem to make sure we stayed healthy and if someone got sick they knew only Hashem could heal them. The king or queen of the country one resided in could decide to take away ones’ house or job or life and people would daven to Hashem to find favour in the eyes of the kingdom. Over the past couple of hundred years that all changed. We don’t need to worry about a king or queen. We have modern medicine which has ensured that the average person live into their 80’s. We have such an abundance of food in our societies it is shocking. It has become very easy to forget where it all comes from.

In this week’s parasha we read about the sin of Moshe hitting the rock. There are so many opinions as to what he did wrong. Was it because he hit the rock or

hit it twice. Was it because he called the people morim, rebels. Was it because he said we will get you water from the rock and not Hashem will get you water. There are literally tens and tens of reasons given by the mefarshim.

I once heard a beautiful idea from Rabbi Forman about the juxtaposition of the lack of water to the death of Miriam. In our parasha right before the Torah describes the fact that the Jewish people don’t have any water it says how Miriam died in the dessert and was buried there (both other leaders, Moshe and Aharon went up to a mountain and never came down). This is not the first time we see Miriam and when there is a lack of water. We had the same thing right after the splitting of the sea. Miriam comes out with all the ladies with drums and tambourines and sings about the greatness of Hashem. The very next story in the Torah is about the Jewish people going for three days with no water. They then find water but can’t drink it because it was Marim it was bitter. Hashem shows Moshe a tree and once he throws it in, the water becomes sweet.

The truth is that even that is not the first time we see miriam by the water.

When Moshe is a little baby it was Miriam who stood by the sea to watch what will happen with this three month old.

Once again we see Miriam at the water.

If we were to take odds as to whether or not this baby would survive it would be a million to one odds. The Miriam sees the daughter of the king who was the person who ordered the killing of the babies get her little brother. The odds now are a billion to one of Moshe surviving. Miriam stood there to see how was Hashem going to save her brother.

She had this unbelievable level of emuna and bitachon. When the Jews are standing at the Yam Suf with no possible way of surviving Miriam is holding drums once again waiting to see how Hashem is going

to save the millions of people. The odds might have been one in ten billion that not one Jew would die but Miriam always had emuna and bitachon.

In this week parasha what Moshe was trying to tell the people is to remember why we merited to have a well for three million people every day in the midbar for forty years. It was in the merit of my sister. Miriam is spelled Mem Resh Yud Mem. The water the found after the splitting of the sea was marim was bitter.

Marim is spelled Mem Resh Yud Mem. Now he calls the people rebels, morim. That is also spelled Mem Resh Yud Mem. What Moshe is saying is shimu na hamorim, listen please hamiriam. You don’t say please when you are upset. He is saying, have you forgotten the lesson of Miriam.

No matter the odds she knew Hashem is in charge.

If there is anything 2020 has shown us so far it is that no matter what we think, what we plan or what we believe we know at the end of the day Hashem is running the show. That was the greatness of Miriam and something we are now living and need to keep with us for the rest of our lives. We need Hashem for food, for health and for life. This is something the Jews in our parasha forgot and something we must never forget. M WhatsApp Message “Add Me” to +1 516-422-2285 to Subscribe

THERE WAS A LONG WAITING LIST FOR THE SURGERY,

BUT HIS FATHER WAS THE TOP SURGEON! CAN IT BE THAT HIS OWN SON HAD TO WAIT FOR SURGERY!?

ONE DAY, THE FATHER NAIVELY TOLD TO A FRIEND, “MY SON? HE DID NOT TELL ME HE WAS SICK!”.

G-D DESIGNED THIS WORLD IN THE SAME MANNER. HE KNOWS ALL, YET HE MAKES IT AS IF HE DOES NOT KNOW, UNTIL WE TURN TO HIM. HE WILL NOT ANSWER, UNLESS HE IS ASKED.

G-D WON’T ANSWER, IF YOU DON’T ASK

4 July 2020

‫י"ב תמוז תש"פ‬

‫בלק‬-‫פרשת חקת‬

The Box That Will Change Your Life

T

7

Get your shul ready for Re-Occupation

Rabbi Efram Goldberg Senior Rabbi of Boca Raton Synagogue (BRS)

he new box installed at Boker Tov Synagogue is an upgrade that I’m really excited about.

Several years ago, I was at taking a tour with my family at the West Wing of the White House.

Outside the Situation Room of the West Wing, I

saw a box.

Curious, I asked the tour guide, “What is this box outside the Situation Room?”

He answered, “Nobody is allowed to enter the Situation Room at the White house with a mobile phone. Before entering, everyone must put their phone in the box.”

Interested, I inquired further. “Everyone?! Even the vice president? Even the president?”

His answer was clear. “Absolutely! When you are in the Situation Room, you

have to be totally in the Situation Room. It needs all of your full concentration.”

We just installed a beautiful set of lockers in our lobby. Many shuls already have them installed. When you come into our Situation Room called the Main Shul, you have to put your phone in the box. You can charge the phone in the meantime; it’s a perfect convenience. You take a key to lock it up. It’s safe and secure.

This way, when you are in the Situation Room called the shul, you are in the Situation Room fully. You are able to concentrate on your prayers without distractions. You are there with the Ribono Shel Olam only.

I believe that we should install this box not only in shul; I think it should be installed in our homes. There is a big problem being “absent-present.” There are times where we are supposedly with our family; we are supposedly out with our spouse or taking care of our children. However, although we may physically be there, mentally and emotionally we are elsewhere because we are occupied by that phone.

We have to climb that mountain and really be there. The Situation Room is our shul. The Situation Room is when we are with our spouse. The Situation Room is when we are with our children. If we can lock up and disconnect from our phones, then we can connect to the things that matter most. Everyone should have such a box! M

8

Oneg Shabbos Issue 259

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

OVERSEAS PURCHASE ORDER Mr. Cohen had retired to Israel, but still actively invested in U.S. stocks.

He followed the market carefully, with all its swings, and waited for an opportune time to invest.

One Thursday the U.S. market declined sharply. When the market reopened Friday morning in New York, it continued to decline. Mr. Cohen decided that this was a good opportunity to place a buy order.

As he was about to do so, his wife called out, “What time does Shabbos come in?” “One minute,” replied Mr. Cohen. “I’ll check.”

Mr. Cohen checked the calendar. “Shabbos in Yerushalayim is at 6:45 p.m., another hour,” he answered.

“Thank you,” his wife said. “By the way, what time does Shabbos finish in New York? I need to call somebody on Motzoei Shabbos in the States when Shabbos goes out there.”

“Hold on,” said Mr. Cohen. “I’ll look it up.”

“Shabbos in New York ends at 9 p.m.,” Mr. Cohen said to his wife. “We’re seven hours ahead, so that’s 4 a.m. here.”

“Thank you,” Mrs. Cohen said.

Mr. Cohen went back to his order, but paused.

“Purchases are executed at 4 p.m. in New York,” he mused to his wife. “That’s 11 p.m. here in Israel, well into our Shabbos. I never considered this.”

“What’s the difference,” said his wife. “Your purchases are processed by a non-Jewish brokerage firm.”

“As you know, I still can’t have a non-Jew do work for me on Shabbos,” said Mr. Cohen. “The only thing is, here it will already be Shabbos, but in New York it will still be Friday…”

Mr. Cohen decided to call Rabbi Dayan, and asked: “Can I have a buy order placed for me in New York when it will already be Shabbos for me?”

“A similar question, regarding a factory in a distant place, was addressed almost 50 years ago,” replied

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

Rabbi Dayan. “Rav Shraga Feivish Shneebalg, zt”l, of London ruled that we follow the local time where the factory is located and the work is done, even if the owner is elsewhere. Therefore, when it is Friday local time, the factory can operate, even if it is Shabbos where the owner is” (Shraga HaMeir 2:65; 4:112; see, however, B’Tzel Hachochah 3:125, 4:79).

Conversely, he writes that the factory may not operate on Shabbos local time, even if it was Friday where the owner is, since then Shabbos work is being done by non-Jews on behalf of a Jew. He compares this to a Jew who instructs a non-Jew on Friday to work for him on Shabbos, which is not allowed (O.C. 307:2).

However, other authorities allow a Jew for whom it is not Shabbos to instruct a non-Jew – in a place where it is there Shabbos – to do work for him, when not publicly evident that the work is being done on behalf of a Jew. For example, they allow a Jew in Israel to call on Motzoei Shabbos a non-Jew in America, even though it is still Shabbos there. Although the stock market is closed on Saturday, regardless, this could be relevant for a weekday Motzoei Yom Tov when the market is open in New York (Shemiras Shabbos K’hilchasah 31:27).

They explain that amira l’nochri on Shabbos is prohibited, either because it is prohibited to talk about doing melachah on Shabbos or because the non-Jew is considered like the agent of the Jew regarding this.

Therefore, since it is now Motzoei Shabbos for the Jew, there is no problem of prohibited talk or of the nonJew being his agent (Minchas Shlomo 1:19(3); Chelkas Yaakov, O.C. 77; see, however, Melachim Omnaich, 3:6[15]).

“These authorities agree, though, that the non-Jew cannot do work on Shabbos which is publicly evident on behalf of a Jew,” concluded Rabbi Dayan. “Thus even they do not allow a Jewish-owned store or factory to operate on Shabbos, although the owner is in a different time zone.”

Verdict: It is permissible for someone in Israel to place a stock order in New York on Friday. 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

4 July 2020

‫י"ב תמוז תש"פ‬

‫בלק‬-‫פרשת חקת‬

MIRACLES Rabbi Simon Jacobson

There are two types of miracles in our lives: revealed miracles, and miracles that are dressed up in the garments of nature.

MLC

A revealed miracle is an open miracle. It is a suspension of nature in which the seemingly impossible happened. They are infrequent and obvious.

A concealed miracle plays itself out through natural means.

While a concealed miracle occurs, everything in life seems conventional. You won’t notice it until after it happens. And even then, you need to connect the dots to see the emerging pattern of the miracle.

Concealed miracles, which manifest through the occurrences of our daily lives, happen far more frequently than revealed miracles. If you want to see miracles in your life, look for concealed miracles.

WHY WE DON’T SEE CONCEALED MIRACLES We don’t see miracles hidden in nature because without a concerted effort we tend to look at events superficially, on the surface level, without looking deeper. The routines of nature hide the forces that lie beneath. We are living through the here and now, frame by frame, while miracles happen all around us.

It is easier to see concealed miracles in retrospect. For example, you could see why losing a job a few years ago became a great blessing. Not seeing concealed miracles is a result of not seeing the forest for the trees; of not having a bird’s eye view of our own lives. When you take a deeper look at the routine events in your life, you can begin to discern the patterns, and see how even a seemingly trivial event becomes the beginning of a miracle. It’s up to us whether the concealment will remain concealed.

HUMILITY IS THE KEY TO SEEING MIRACLES How can you see what you cannot see? Humility. If you want to see miracles, you cannot think you have it all figured out. You have to acknowledge that there is a power greater than yourself, as well as a realm of activity in the spiritual world that you are not aware of and are not in control of. You have to acknowledge that there is a story behind the story of your ostensible life; that the script of your life is unfolding all the time, and that you are co-creating it with a power greater than yourself.

Too much ego leaves no room for the unknown and unexpected. In order to be open to seeing how divine providence works in your life, you have to leave a few lines open for your higher power to fill in. You have to know that there are things you do not know. The greatest things can happen when you get out of your own way.

ANOTHER KEY TO SEEING MIRACLES IS AWARENESS When we are aware that there is something unfolding that we do not see, we start seeing concealed miracles emerge. As we recognize the extraordinary in the ordinary, we start seeing the larger picture. In all situations in daily life, we look for something to learn. We look for messages from above. We welcome the variables that we didn’t count on. Our answers are there but we mostly miss them because we’re busy with our own ideas and plans. We must pursue awareness of the possibilities that are being sent our way, lest we miss them. M

9

SHEMIRAS HALOSHON

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

BACK STABBING VERSUS CONFRONTING CAN YOU PROTECT OTHERS FROM A HARMFUL PERSON WITHOUT CONFRONTING THAT PERSON FIRST?

THE DILEMMA

You notice your coworker spending a good part of her working day shopping and schmoozing on the Internet, in effect stealing from your employer. May you behave towards her as if she is your good friend, while reporting her misconduct to management?

THE HALACHA

We may not speak loshon hora about another person even l’toeles (i.e., for the benefit of preventing people from being harmed) without trying to reprove that person first. After all, the person may very well change upon hearing the rebuke. But acting towards that person in a way that hides our disapproval is also forbidden, because it is flattery; while we should always treat others with respect and concern, we shouldn’t pretend to approve of their actions when we don’t. Furthermore, there’s a positive mitzvah to give rebuke when it’s necessary. [The halachah is different if the person will certainly not accept the rebuke.] M Sefer Chofetz Chaim 10:2

STRATEGIES SHOULD I ASK?

3 QUESTIONS BEFORE ASKING

Before you ask a question that may open a negative or painful conversation, it’s a wise idea to ask yourself the following: 1) Do I really need the answer to this question?

2) What kind of talk will this question generate?

3) Can I rephrase this question so it will lead to only “kosher” talk?

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 259

Daf Yomi WEEKLY

‫שבת ק“כ‬

HALACHAH Highlight

IF THE TABLECLOTH CATCHES FIRE ‫קכ‬- ‫ועושין מחיצה בכל הכלים בין מלאין בין ריקנין‬

It is halachically preferable to prevent an imminent fire by handling muktzeh objects, if necessary, rather than delaying until a fire has broken out (thus necessitating outright mechabeh).

However, in the event that a burning candle (or other source of fire) caused the tablecloth to catch fire, there are three options that can be taken, as will be explained in the paragraphs below.

Note: This entire discussion applies only to homes where the possibility of a house fire would definitely not pose any Pikuach Nefesh (e.g. secluded bungalow in a rural area that has been safely evacuated). Some Rabbonim permit putting out an uncontrolled fire in any city or suburban neighbourhood because of the possibility that the fire may spread to neighbouring homes and result in a Pikuach Nefesh situation. Similarly, one is permitted to telephone the fire department in these situations.

1. REMOVING THE BURNING TABLECLOTH

If the flame is not yet covering a wide area, and the burning cloth can still be moved safely, it may be brought quickly and carefully to an empty (metal) bathtub (in a fully tiled bathroom), concrete partitioned porch, patio, etc. where it can harmlessly burn itself out.

Once the tablecloth is in a safe location, a coloured liquid, such as wine, juice, or soda, may be poured around the outside perimeter of the fire (but not on the fire itself ). This action will help to further contain the fire, by preventing it from spreading, thereby causing it to ultimately smother itself out. The leichter (candlestick) and any other muktzeh objects, as well as dishes, may be taken quickly from the table in order to allow for the removal of the burning tablecloth.

The cloth may be rolled up or folded (where it is not burning) to make it safer and easier to carry and deposit into the tub.

2. WETTING THE TABLECLOTH NEAR THE FLAMES

If removing the burning tablecloth is not possible, one may immediately pour wine, juice or soda, or other coloured drinks on the table around the outside perimeter of the fire (but not on the fire itself ). This will create a grama situation (indirect melacha act), allowing the flames to travel on their own to the wet area, and thereby die out. A melacha act by means of grama is permitted in these extenuating circumstances.

It is likely that the absorbed moisture from the poured liquid will travel through the cloth and douse the flames (instead of the reverse; i.e. the flames moving toward the wetness). However, this is not of concern because either manner of extinguishing the fire is considered only a grama.

When wetting the cloth, water or clear liquids should be avoided in favour of coloured liquids (unless other fluids are unavailable and the cloth is fresh and unstained) because soaking the fabric in water may be the melacha of melabein (scouring). However, if paper or plastic (e.g. a plastic tablecloth) caught fire, wetting it with water is allowed because paper and plastic are not subject to melabein. If a wet towel or rags are available, these may be placed near the fire to stifle the fire. One may dip paper napkins into water, and quickly place the saturated napkins on the tablecloth, close to the flames. Soaking paper materials is not melabein.

3. PLACING CONTAINERS OF WATER NEAR THE FLAMES

One may also set pitchers or glasses filled with water adjacent to the flame so that they will burst as the heat of the fire draws closer, and douse the flames. (paper cups or plastic bags filled with liquid are excellent for this purpose, and may be brought near the fire and allowed to Brought to you by burst to douse the flames.) M 1 The 39 Melachos, by Rabbi Dovid Ribiat, pages 1280-1282.

Used with permission of the author.

TIME FOR REFLECTION A man was walking through a forest when he came across someone cursing as he laboured to chop down a tree.

‘What’s the problem?’ The man asked.

‘My saw is blunt and won’t cut the tree properly!’

When advising him to sharpen the saw, the labourer responded with frustration.

‘I don’t have the time to stop!!!’

Rashi (Vayikra 1:1) explains a beautiful insight about the layout of the text in the Torah. Rather than a continuous flow, there are breaks between the paragraphs. These breaks indicate that Moshe stopped after various events in his life to reflect, integrate the experiences, and grow from them.

Parshas Balak records the downfall of Bilaam and his attempt to curse the Jewish people. It is in fact the only Parsha in the Torah where the text is written with no breaks.

The Chofetz Chaim explains, that unlike Moshe, Bilaam never stopped running. In spite of being privileged to direct communication from Hashem, he did not slow down to integrate or reflect on the experiences, and they therefore had no affect on his character.

Imagine who he could have been had he done so!

In our quest to becoming the best people and ‘givers’ that we can be. We must make sure to make time for reflection.

Are we running so fast that we are missing opportunities? Perhaps even harming ourselves or others as we run?

Are our acts of kindness affecting our characters, changing our personalities for the better?

Although difficult to do, maybe even counterintuitive, stopping to sharpen the saw will actually produce more effective labour in the long term.

It is important to take the time to reflect on our experiences, to see what we can learn from them, and how we can improve.

In the busy pace of our lives this can sometimes be difficult, but if we can’t find the time in our week then we can use the time that Hashem has built into the structure of our lives- Shabbos! M (Saw analogy from ‘The 7 habits of highly effective people’ by Stephen Covey)

4 July 2020

‫י"ב תמוז תש"פ‬

‫בלק‬-‫פרשת חקת‬

11

Table

Convenr satio Starter

Shabbos

an What is your idea of ideal day?

  

 ~  If you had ~  to choose

only three w ~ or ~ ds to describe yo ~ ~ urself, what would y ou say?

 ourite v a f r u o y is t a Wh song? Why?

¨ ©

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     £ £Û Û ££ ŇĞĚ ŇĞĚ ĨƌŽŵ ĨƌŽŵ Dŝƌ͕ Dŝƌ͕ WŽůĂŶĚ͕ WŽůĂŶĚ͕ ƚŽ ƚŽ ZƵƐƐŝĂ͕ ZƵƐƐŝĂ͕ ĂĐƌŽƐƐ ĂĐƌŽƐƐ /Ĩ /Ĩ ƚŚĞ ¨͕ ƚŚĞ Ö Ö èè £ £ ªª ª¬ ¬  ƌĞƐƚĞĚ ƌĞƐƚĞĚ ŽŶ ŽŶ ƚŚĞ ƚŚĞ © © èèÛ Û ¨͕ ƚŚĞ ƚŚĞ ƉĞŽƉůĞ ƉĞŽƉůĞ ĐŽƵůĚ ĐŽƵůĚ ůĞĂǀĞ ůĞĂǀĞ ƚŚĞŝƌ ƚŚĞŝƌ ZƵƐƐŝĂ ƚŽ <ŽďĞ͕ :ĂƉĂŶ͕ ĂŶĚ ĮŶĂůůLJ ƚŽ ^ŚĂŶŐŚĂŝ͕ ŚŝŶĂ͘ dŚĞLJ ǁĞƌĞ LJŽƵŶŐ ZƵƐƐŝĂ ƚŽ <ŽďĞ͕ :ĂƉĂŶ͕ ĂŶĚ ĮŶĂůůLJ ƚŽ ^ŚĂŶŐŚĂŝ͕ ŚŝŶĂ͘ dŚĞLJ ǁĞƌĞ LJŽƵŶŐ ƐƵŝƚĐĂƐĞƐ ƵŶĚĞƌ ƚŚĞ ďĞĚƐ͕ ďƵƚ ŝĨ ƚŚĞ Ö èè £ ƐƵŝƚĐĂƐĞƐ ƵŶĚĞƌ ƚŚĞ ďĞĚƐ͕ ďƵƚ ŝĨ ƚŚĞ Ö £ ªª ª¬ ¬ ƌŽƐĞ͕ ŝƚ ǁĂƐ ƟŵĞ ƚŽ ƉƵůů ƌŽƐĞ͕ ŝƚ ǁĂƐ ƟŵĞ ƚŽ ƉƵůů                       Chapter 5 Mishna 2 ŽƵƚ ƚŚŽƐĞ ƐƵŝƚĐĂƐĞƐ ĂŶĚ ƐƚĂƌƚ ƉĂĐŬŝŶŐ͘ ŽƵƚ ƚŚŽƐĞ ƐƵŝƚĐĂƐĞƐ ĂŶĚ ƐƚĂƌƚ ƉĂĐŬŝŶŐ͘    ĐĐŽƌĚŝŶŐ ƚŽ ƚŚĞ

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 ͞DŝƌƌĞƌ £ ò͟ ĨƌŽŵ ƚŚĂƚ ƟŵĞ ƉĞƌŝŽĚ ĐĂŶ ƚĞůů LJŽƵ ƚŚĂƚ ŝŶ ͞DŝƌƌĞƌ £¨ ¨ ¦¦ò͟ ĨƌŽŵ ƚŚĂƚ ƟŵĞ ƉĞƌŝŽĚ ĐĂŶ ƚĞůů LJŽƵ ƚŚĂƚ ŝŶ

ǁĞƌĞ ŝŶ ƚŚĞ ² ²² Ü ßǁŽƵůĚ Living lessons toĚĂLJƐ peer pressure ǁĞƌĞ ŝŶ ƚŚĞ ² ß ß ¨ǁĂƐ ǀĞƌLJ ƵŶƉƌĞĚŝĐƚĂďůĞ͘ ^ŽŵĞƟŵĞƐ͕ ¦ ¨ǁĂƐ ǀĞƌLJ ƵŶƉƌĞĚŝĐƚĂďůĞ͘ ^ŽŵĞƟŵĞƐ͕ ¦

Ü ££ £ £ ª-ªßǁŽƵůĚ standing ƚŚĞ ǁŽƌƐƚ ŽĨ «  ƚŚĞ up ǁŽƌƐƚ ĚĂLJƐ ŽĨ ^ŚĂŶŐŚĂŝ͕ ^ŚĂŶŐŚĂŝ͕ ƚŚĞ ƚŚĞ £ £Û Û ££ ĐŽŶƟŶƵĞĚ͖ ĐŽŶƟŶƵĞĚ͖ ƚŚĞ ƚŚĞ §£ §£²² «  ĂƌƌŝǀĞ ĂƌƌŝǀĞ Ăƚ Ăƚ Ă Ă ƉĂƌƟĐƵůĂƌůLJ ƉĂƌƟĐƵůĂƌůLJ ƵŶŝŶǀŝƟŶŐ͕ ƵŶŝŶǀŝƟŶŐ͕ ďĂƌƌĞŶ ďĂƌƌĞŶ ƐƚƌĞƚĐŚ ƐƚƌĞƚĐŚ ŽĨ ŽĨ ĚĞƐĞƌƚ͘ ĚĞƐĞƌƚ͘ dŚĞLJ dŚĞLJ         §£ ² ² ® ®« «          §£

What’s right is not always popular, and what’s popular is not always right. Although  ǁĂŶƚĞĚ ƚŽ ůĞĂǀĞ ĂůŵŽƐƚ ŝŵŵĞĚŝĂƚĞůLJ͕ ďƵƚ ƚŚĞ Ö èè £ ªª ª¬ ¬ ǁŽƵůĚ ƐĞƩůĞ ŝŶ ǁĂŶƚĞĚ ƚŽ ůĞĂǀĞ ĂůŵŽƐƚ ŝŵŵĞĚŝĂƚĞůLJ͕ ďƵƚ ƚŚĞ Ö £ ǁŽƵůĚ ƐĞƩůĞ ŝŶ ĐŽŶĚŝƟŽŶƐ͘ ĐŽŶĚŝƟŽŶƐ͘ ĨŽƌ Ă ǁŚŝůĞ͘ ƚ ŽƚŚĞƌ ƟŵĞƐ͕ ƚŚĞLJ ĂƌƌŝǀĞĚ Ăƚ Ă ƉůĞĂƐĂŶƚ ƐƉŽƚ ĂŶĚ ǁĂŶƚĞĚ sometimes it may seem impossible to dŽ stand for what’s right, look to Noach ĨŽƌ Ă ǁŚŝůĞ͘ ƚ ŽƚŚĞƌ ƟŵĞƐ͕ ƚŚĞLJ ĂƌƌŝǀĞĚ Ăƚ Ă ƉůĞĂƐĂŶƚ ƐƉŽƚ ĂŶĚ ǁĂŶƚĞĚ  ĞǀĞƌLJƚŚŝŶŐ ŝŶ ĞǀĞŶ ǁŝƚŚ ŽǀŝĚ dŽ ƉƵƚ ƉƵƚ up ĞǀĞƌLJƚŚŝŶŐ ŝŶ ƉĞƌƐƉĞĐƟǀĞ͕ ƉĞƌƐƉĞĐƟǀĞ͕ ĞǀĞŶ ǁŝƚŚ and ŽǀŝĚ  ǀĞƌLJ ŵƵĐŚ ƚŽ ƐƚĂLJ ƚŚĞƌĞ͘ dŚĞLJ ǁŽƵůĚ ƵŶƉĂĐŬ ƚŚĞŝƌ ďĞůŽŶŐŝŶŐƐ ĂŶĚ ůŽŽŬ ǀĞƌLJ ŵƵĐŚ ƚŽ ƐƚĂLJ ƚŚĞƌĞ͘ dŚĞLJ ǁŽƵůĚ ƵŶƉĂĐŬ ƚŚĞŝƌ ďĞůŽŶŐŝŶŐƐ ĂŶĚ ůŽŽŬ ůŝǀĞĚ ƚŚƌŽƵŐŚ ŵƵĐŚ ŵŽƌĞ ĚŝĸĐƵůƚ ĐŽŶĚŝƟŽŶƐ ƚŚĂŶ ŐƌĂŶĚƉĂƌĞŶƚƐ ůŝǀĞĚ by ƚŚƌŽƵŐŚ ŵƵĐŚ ŵŽƌĞ them ĚŝĸĐƵůƚ ĐŽŶĚŝƟŽŶƐ ƚŚĂŶ ǁĞ Avraham for inspiration. They ŐƌĂŶĚƉĂƌĞŶƚƐ weren’t affected the evil around and dared to be ǁĞ ĨŽƌǁĂƌĚ ĨŽƌǁĂƌĚ ƚŽ ƚŽ ĂŶ ĂŶ ĞŶũŽLJĂďůĞ ĞŶũŽLJĂďůĞ ůĂLJŽǀĞƌ͘ ůĂLJŽǀĞƌ͘ Ƶƚ Ƶƚ ƚŚĞ ƚŚĞ ŶĞdžƚ ŶĞdžƚ ŵŽƌŶŝŶŐ͕ ŵŽƌŶŝŶŐ͕ ƚŚĞ ƚŚĞ © © ªª ¬ ¬   ²ÖòĂŶĚ ĨƵůĮůůĞĚ ´Ö

° °¨ ¨  ²ÖòĂŶĚ ĨƵůĮůůĞĚ ´Ö

different.

Avraham was called ‫העברי‬ ‫אברהם‬ Avraham from the other side because the ĂŶĚ ƚŚĞLJ ŚĂĚ ƚŽ ďƌĞĂŬ ĐĂŵƉ͘ dŚĞƐĞ ƚƌĂǀĞůƐ ǁĞƌĞ ŶŽƚ ĞĂƐLJ͘ dŚĞLJ ǁĞƌĞ Ă ĂŶĚ ƚŚĞLJ ŚĂĚ ƚŽ ďƌĞĂŬ ĐĂŵƉ͘ dŚĞƐĞ ƚƌĂǀĞůƐ ǁĞƌĞ ŶŽƚ ĞĂƐLJ͘ dŚĞLJ ǁĞƌĞ Ă ƚŽƵŐŚ ĐŽŶĚŝƟŽŶƐ͘ dŚŝƐ ŝƐ ƚŚĞ ůĞƐƐŽŶ ŽĨ ƚŚĞ £ ƚŽƵŐŚ ĐŽŶĚŝƟŽŶƐ͘ dŚŝƐ ŝƐ ƚŚĞ ůĞƐƐŽŶ ŽĨ ƚŚĞ Ö Ö èè £ ªª ª¬ ¬  ĐŽŶƟŶƵŝŶŐ ƚŽ  ĐŽŶƟŶƵŝŶŐ ƚŽ  entire world stood on one side, while he stood alone on the other.  ĞdžŝƐƚ ǁŚĞŶ ŶŽƚ ĞǀĞƌLJƚŚŝŶŐ ŝƐ ƉƌŽǀŝĚĞĚ ŽŶ Ă ƐŝůǀĞƌ ƉůĂƩĞƌ͘ >ŝĨĞ͕ ²Öò

ĞdžŝƐƚ ǁŚĞŶ ŶŽƚ ĞǀĞƌLJƚŚŝŶŐ ŝƐ ƉƌŽǀŝĚĞĚ ŽŶ Ă ƐŝůǀĞƌ ƉůĂƩĞƌ͘ >ŝĨĞ͕ ²Öò  KŶĞ ĐĂŶŶŽƚ ŚĞůƉ ďƵƚ ǁŽŶĚĞƌ͕ ǁŚĂƚ ǁĂƐ ƚŚĞ ƉƵƌƉŽƐĞ ŽĨ ƚŚŝƐ͍ KŶĞ ĐĂŶŶŽƚ ŚĞůƉ ďƵƚ ǁŽŶĚĞƌ͕ ǁŚĂƚ ǁĂƐ ƚŚĞ ƉƵƌƉŽƐĞ ŽĨ ƚŚŝƐ͍ ´Ö ¨   ǁĂƐ ƚĞĂĐŚŝŶŐ ƵƐ ĞƌƌĂƟĐ ´Ö °for °¨       ¸  ¸ the ǁĂƐ ƚĞĂĐŚŝŶŐ ƵƐ ǁŝƚŚ ǁŝƚŚ ƚŚĞ ƚŚĞ ĞƌƌĂƟĐ Noach has to endure ridicule 120 years while building teivah, predicting and tŚLJ ŵĂŬĞ ƚŚĞ ƐŽũŽƵƌŶ ŝŶ ƚŚĞ ² tŚLJ ŵĂŬĞ ƚŚĞ ƐŽũŽƵƌŶ ŝŶ ƚŚĞ ² ß ß ¨ƐŽ ĂƌďŝƚƌĂƌLJ ĂŶĚ ďƵƌĚĞŶƐŽŵĞ͍ ¨ƐŽ ĂƌďŝƚƌĂƌLJ ĂŶĚ ďƵƌĚĞŶƐŽŵĞ͍

² ²² ß ß ¨¦ ²² Ü ² ß ß ¨͘ >ŝĨĞ ŝŶ ƚŚĞ ¨͘ >ŝĨĞ ŝŶ ƚŚĞ

¨¦

Ü ££ £ £ ªª ßƐƟůů ßƐƟůů   ¨  ƚŚĂƚ ¸  what he knew the truth. ã ã £ £ ¦ ¦ ¨ ò ò ¥ ¥¨ ¨ ͛ ͛  preparing ¦¹ ¦¹ ° for ° ͕ ͕ ĞdžƉůĂŝŶƐ ĞdžƉůĂŝŶƐ ƚŚĂƚ ¸  was ¸  ¸  ǁĂƐ ß ǁĂƐ ƚĞĂĐŚŝŶŐ ƚĞĂĐŚŝŶŐ ¦¦ ²² Ü Ü ££ £ £ ªªß ƚŚĂƚ ƚŚĂƚ ƐĞƌǀŝĐĞ ƐĞƌǀŝĐĞ ƚŽ ƚŽ ,ŝŵ ,ŝŵ ƐŚŽƵůĚ ƐŚŽƵůĚ ŶŽƚ ŶŽƚ ďĞ ďĞ ĚĞƉĞŶĚĞŶƚ ĚĞƉĞŶĚĞŶƚ  ²Öò´Ö

° °¨ ¨  ²Öò´Ö

You can also emulate these great people.

Even if the entire world says differently, ŽŶ ĞdžƚĞƌŶĂů ĐŽŶĚŝƟŽŶƐ͘ WĞŽƉůĞ ŽŌĞŶ ƐĂLJ͕ ͞/Ĩ ŽŶůLJ ǁĞ ŚĂĚ Ă ůŝƩůĞ ŵŽƌĞ ŽŶ ĞdžƚĞƌŶĂů ĐŽŶĚŝƟŽŶƐ͘ WĞŽƉůĞ ŽŌĞŶ ƐĂLJ͕ ͞/Ĩ ŽŶůLJ ǁĞ ŚĂĚ Ă ůŝƩůĞ ŵŽƌĞ Ɵ Ɵ ĨƌĞĞ ƟŵĞ͕ ǁĞ ǁŽƵůĚ ůĞĂƌŶ ŵŽƌĞ͘͟ ͞/Ĩ ŽŶůLJ ǁĞ ĚŝĚ ŶŽƚ ŚĂǀĞ ƚŽ ǁŽƌƌLJ stand strong in what you know to be true - Hashem’s Torah and mitzvos. ĨƌĞĞ ƟŵĞ͕ ǁĞ ǁŽƵůĚ ůĞĂƌŶ ŵŽƌĞ͘͟ ͞/Ĩ ŽŶůLJ ǁĞ ĚŝĚ ŶŽƚ ŚĂǀĞ ƚŽ ǁŽƌƌLJ 

Zermatt, Switzerland

‫פרקי‬ ‫אבות‬

     

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