Oneg Re'eh

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North West London’s Weekly Torah and Opinion Sheets

A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone

‫ | ל’ אב תשע”ו | פ’ ראה‬3rd September 2016

‫מוצש’’ק‬

LONDON: 8:34 PM K I N D LY S P O N S O R E D

‫הדלקת נרות‬

LONDON: 7:28 PM

For questions on Divrei Torah please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@ jewishfuturestrust.com

‫ראש חודש‬

‫לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה‬

A Meaningful Life Rabbi Shimmy Miller | Rebbe at Manchester Mesivta Moshe’s final words of guidance to the Jewish people are both poignant in their recounting of previous misdeeds and prophetic in their vision of what will take place after his death, entirely dependent on the path the Jewish people choose.

Moshe begins this week’s Parsha with the famous words “See I have placed before you a blessing and a curse”. This is a rather cryptic statement to begin his address to the Jewish people. What does Moshe mean to imply to the Jewish people with this introductory statement and what does it add to what Moshe is immediately to begin telling them? Does it really need an explanatory preamble to what is about to be made abundantly clear to them anyway, that there will be blessings for those that heed the instructions of Hashem and curses for those who disregard His guidelines?

When one is trying to encourage a child to do the right thing, we usually employ the carrot and stick technique, whereby we provide encouragement to perform the deed with the promise of a suitable prize and deter the child from doing what they are not meant to by threatening with a punishment of some sort. This is appropriate when dealing with a child as their immature mind cannot appreciate the beauty and joy of a life led correctly, but as one matures this method should become obsolete as one comes to the realisation that living a moral life reaps its own benefits. Moshe was admonishing the Jews for the fact that before them there was still a blessing and a curse. He was letting them know their shortcomings, that even after all they had been through they still needed this childish

NOW IN THE FOLLOWING PLACES

tool to steer them in the rabbimillersmusings. blogspot.co.uk right direction without the correct view that they should by now have attained.

As children we ourselves were perhaps told of the terrible consequences of our misdeeds and this may have been where the focus lay. This is then often taken on into adulthood, where our sole reason for our observant life is driven by our fear of retribution. There is no doubt that this is a part of Jewish belief, that the wrongs we do all have a price. But if this is our only motive for doing the right thing, we are surely missing out on the essence of what it means to follow the will of Hashem, to understand that to live the life Hashem meant for us, is to live the best life that is possible.

We must consider this carefully when passing on to the next generation the value of leading a life based on Torah values and we must try and instil within our own lives the infinite worth of living as we should. Hashem has given us the Torah as instructions for the most profoundly purposeful and pleasurable existence possible. A life based on fear can never be as meaningful as one driven by our knowledge of its inherent good.

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Riddle of the Week

May we only experience the joy and pleasure of Shabbos.

BY BORUCH KAHAN

Look carefully at the four types of animals which are listed as having only one Siman of Teharah and therefore are Ossur to eat and then go to the other Sedrah that lists them. Can you find anything strange?

Any comments can be directed to bkahan47@yahoo.co.uk.

Answer on page 25

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Borehamwood, Edgware, Elstree, Gateshead, Gibraltar, Hale, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, Milan, New York, Oslo, Petach Tikva, Philadelphia, Radlett, Santiago, Sao Paulo, Tallinn, Toronto, Vienna, Zurich

Rabbi Shimshon Silkin | Chazon UK “No man evey said on his deathbed: I wish I’d spent more time at the office”. A truer statement was never said. What people are more likely to say that they regret at the end of their lives, is that they did not spend more time with their children and grandchildren, more time in the Beis Hamedrash, or more time contributing to their community.

On gravestones the world over people are remembered with epitaphs such as “devoted husband”, “dedicated mother”, “pillar of his community” etc. You are far less likely to read “Here lies Yankel… who drove a Lamborghini. Very fast.

Sorely not missed by sensible motorists everywhere.” Yet too many people set their entire lives up around the goal of owning their own Lamborghinis. They’d die of shame – if they weren’t already dead – if the Lamborghini made it onto their tombstone. They’d much rather a mention of their devotion to their families and communities. But during life itself they happily abandon their nearest and dearest in their relentless pursuit of the material dream. Some people are fortunate enough to suffer a mid-life crisis – usually when the meaninglessness of their lives suddenly dawns upon them – and have the opportunity to turn their lives around.

Others are not so fortunate.

This unfortunate state of affairs is down to the lack of direction and purpose people have at the early stages of life. In their teens and twenties they are fed with a non-stop barrage of societal messages telling them happiness and fulfilment can be bought with a credit card. They are also fed the myth that they are the centre of the universe and that in this dog-eat-dog world it’s every man for himself or risk being left behind. It is only later on in life that the truth starts to come into focus.

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But by then, they are caught in the rat race and it is often too late.

Hillel HaZakein provided the remedy for this existential angst. In his famous yet cryptic declaration, he said: If I am not for me who is for me? [But] if I am [only] for myself what am I? And if not now, when? Here, Hillel teaches us three essential mind-sets required for success. Firstly, a person must have clarity regarding their personality and character. Each individual must

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PARSHAH

Pay Attention To Our Family & Communal Responsibility

understand what it is that makes him stand out, what motivates him, what features define his identity. But then he must immediately consider what unique role he is destined to fulfil with that identity, he must strive to match his identity with the world around him. And lastly, he must not procrastinate. If he wishes to avoid deep depression at the end of his life, then at the earliest stage possible he must chart his course with great focus. It is with this formula that he can then expect to experience a truly blessed life.

This entire message is contained in the opening line of this week’s Parsha. “Re’eh, see”, is written in the singular form. Each individual must “see” for himself, set his sights with consideration, focus on his individuality, and understand his own unique character. Then, immediately, “lifneichem, before you” is written in the plural. Turn your attention to the public, to your community. Ask how you can apply the ultimate you to the communal we. And then, “Hayom, today”. Do not procrastinate. Do not say I’ll make my millions and then I’ll pay attention to my family and communal responsibility, do it now before it is too late. And the consequence is “Bracha”, the blessed life. Or, if unheeded, Heaven forbid the opposite.

When else in the year do we read Parshas Reah?

There Are Some Mitzvos Which On The Surface Appear To Be Irrelevant To Our Lives

Rabbi Yaakov Hamer | Finchley Central Federation/Shaarei Orah There are some mitzvos which on the surface no longer seem relevant to our lives. These are typically mitzvos or aveiros which appear foreign to us and as such, are often not carefully examined. It is always worthwhile considering every mitzvah and asking ourselves if there is any practical, halachic relevance nowadays.

Let us take an example from this week’s sedra.

appeared in one of the local papers, in which the last two letters of Hashem’s name were on the corner of the photo.

The question arose as to whether or not one could discard the paper normally or would this, in fact, go to the prohibition of, “don’t do this to Hashem, your G-d.’’

The Torah mentions that when the Klal Yisroel entered Eretz Yisroel, they were instructed to utterly wipe out all signs of idolatry. ‘’Overthrow their altars, break their pillars, burn their asheira trees, hew down the carvings of their gods and destroy the name from those places.’’ The Torah immediately goes on to say, “don’t do this to Hashem, your G-d!’’ What a curious juxtaposition. It is as if the Torah is saying, although you are commanded to annihilate these idols, this should not be done or directed towards Hashem, our G-d. What does this mean? Is this really relevant to our lives?

Let us consider the second prohibition.

Although we do not have a Beis Hamikdash nowadays and cannot remove or destroy stones from the Temple, we nevertheless find a modernday application of this prohibition. In several places in Chazal, a shul is considered to be a mikdash me’at or a ‘mini-Temple’. Several halachos of how it should be built, its layout and the decorum are learned from the halachos of the Beis Ha’mikdash.

Rashi quotes the midrash (Sifri) which explains these words as a warning against two possible scenarios. We may not erase one of Hashem’s names and we may not remove or destroy one of the stones in the Temple. Let us see if this has any practical ramifications today.

It follows that the types of acts which are considered to be transgressing this prohibition of, “don’t do this to Hashem, your G-d…’’ namely, removing or destroying stones or its structure would apply, albeit on a rabbinic level (or possibly even on a Torah level. [See Pri Megadim O’’C, Eshel ASvrohom 152:6 and Shut Beis Yitzchok Y’’D, Vol 2, kuntres acharon 2]) inside each and every shul!

The first concept of erasing Hashem’s name does indeed crop up from time to time. In fact, just last week someone showed me a photo, which

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Let us give a few examples.

The Rema (O’’C 152:1) writes that it is forbidden to demolish something from the Beis Ha’knesses unless it is done for the sake of rebuilding it.

The commentaries explain that this prohibition is based on the above pesukim, as were a person to damage or demolish part of the shul structure, they would be transgressing this prohibition.

The Mishna Berura explains that either damaging (even) movable fixtures in the shul such as a Menorah or uprooting attached furniture is included in the prohibition. If a person merely removes moveable items, without damaging them, they do not transgress this issur.

There is a lengthy discussion in the poskim based on this principle, as to what precisely is included in this ban. Can one discard a perfectly good, attached air-conditioning unit to replace it for one of better quality? What does one do with wooden benches which are permanently attached to the floor of the shul? What if the items are starting to get old and one wants to replace them purely for aesthetic reasons? If there is a problem in some of these cases, surely there must be a way to remove these things in a permitted manner.

How so?

As we can see, ki lo davar reik hu mi’kem (Devarim 32:47), the posuk says, that the concepts in the Torah are not empty and devoid of meaning and relevance. They just require thought and a deeper understanding!

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Why does the Torah not name the exact location of the Beis Hamikdash but calls it as “the place that I will choose” (12:5)? Why not name it simply as Har Hamoriya?

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Rabbi Daniel Fine | Community Rabbi, Stanmore and Canons Park US and the Hasmonean Beis Programme

I

have tried to explain things to many people in my time – concepts that ostensibly appear strange, alien, counter-intuitive and intrusive – but no challenge was as daunting and evidently pointless as trying to explain cricket to an American peer. After getting over the fact that the bat is flat (at least on one side) and that it is possible to catch a hard ball without padded gloves, the fact that a game can go on for five days straight, (with several breaks for meals, sleep, and drinks), and end in a draw, clearly called for a change in perception, understanding and attitude greater than the Atlantic Ocean, and having been to a baseball match myself, I can attest to this gulf: I can honestly say that the most interesting part of the game at Wrigley Field was watching horizontally-tall people who had been crunching peanuts and colas the entire game, lumber up for the seventh innings stretch. Though this was nearly bettered when the commentators came down and handed me their notes and stats – at least I now had doodling paper to pass the time. Nothing can beat a good old day at the test – the bowler and wicketkeeper chastising the batsmen throughout the day, the crowd by the boundary getting autographs from the boundary fielders whilst the game is going on, the scorecards, etc. etc. etc. (A complete aside – hilarious at that – a friend of mine went to watch Middlesex play at Lords and went out to buy a drink for a couple of minutes just after the fielder had caught out a batsmen on the boundary. When he came back a few minutes later he gave a congratulatory ‘good catch’ comment to the fielder, and was surprised when he received an expletive in response. It turned out that whilst my friend was out at the bar this fielder had dropped a particularly easy catch, and he thought my friend was taunting him!). Anyway, that’s enough of a run-up, let’s get to our parashah.

Parashas Re’eh begins with Moshe telling the people ‘See I have placed before you today blessing and curse’. [Other than the words ‘see’ and ‘place’] the commentators are bothered by the word ‘today’ here – was it only today that the notion of blessing and curse was implemented: the blessings and curses had been enumerated in Bechukosai thirty-nine years earlier! This year I spotted a fascinating comment of the Ohr Hachaim here. The Ohr Hachaim writes that ‘today they reached a new level of knowledge/understanding, as it says (Gemara Avodah Zarah 5b) ‘one does not fully understand their teacher until forty years later.’’ In other words, today the people fully understood the meaning and connotations of the blessings and curses, for they had now reached a greater level of understanding and knowledge after forty years – for one can only understand their master properly after forty years. Whether ‘master’ here refers to Moshe or Hashem Himself is debatable, but either way the insight is fascinating. There are many observations one could make about such a comment (note for example the deeper level of understanding being called ‘a new giving’), but we shall stick with one. True, after forty years they now understood better, but the initial plan was not to meander around the desert for forty years: it was to receive the Torah and head into Eretz Yisrael quicker than an El Al pilot can remind everyone to stay seated until the plane comes to a complete halt. Would they not have fully understood if the initial plan had been kept? Perhaps the answer is that had we not sinned with the golden calf and the spies (the two sins that caused the forty-year scenic route detour) we would have been on a higher level and thus we would have reached higher levels of understanding quicker too.

However, what I find even more fascinating about this observation is the following. If the people now fully understood Moshe, they reached new levels of depth and knowledge and that process took forty years, this does not mean that they heard what Moshe had to say during year one, then filed it away, for it to resurface at year forty with a greater understanding. This meant that for forty years they were mulling over what Moshe had told them and were constantly contemplating and developing it to the extent that they reached a new mental precipice at year forty. In this

PARSHAH

Good Things Come…

ability to cleave to an idea and develop it tenaciously and consistently, they borrowed the trait of their great ancestor Avraham, who was busy contemplating the existence of G-d for thirty-seven years (from the age of three through the age of forty) – constantly bettering his thinking, understanding and philosophical calculations.

Technologically-centred society nowadays tends to demand speed and quick results.

Football managers and players are consigned to the veritable scrap heap if they cannot perform well within the first few months of signing on. Communication must be speedy, instant and to the point: even emails are passed over or don’t sink in properly nowadays. The combination of rapid TV scene-changes, Facebook, and emails on the go create a short-term society looking for quick results and commitment and long-term planning suffer. This makes the realisation that our ancestors were able to dwell on a single idea and concept for years even more noteworthy impressive. The ability to cleave to something for a while and subtly develop it is a skill well-worth contemplating on.

The haftara of parashas Bo ends with G-d comforting the exiled Jewish People regarding their future redemption, for, unlike the Egyptians, our exile has lasted for more than forty years. Why has our exile lasted for so much longer and why should the fact that it has been a long exile be source of comfort?

The Maharal of Prague notes that the more important or complex a substance is, the longer it takes to mature. Whilst a foal gladly skips around the field soon after birth, the human baby only walks after months of effort.

It takes even longer for the faculty of speech (a particularly spiritual faculty) to develop fully. The same is true of our redemption.

The spiritual importance of our return to Israel to build the Temple demands gradual steps and patient preparation before it can be fully realised. Accordingly, forty years was not deemed sufficient, and the fact that the process takes time is itself a source of comfort, for it is demonstrative of its importance, centrality and ultimate permanence.

In a world of quick-fix solutions, short-term entertainment and little long-term focus, it is crucial to remember that building something of lasting importance takes time.

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Why the need to do so many destructive things to the idols found in Eretz Yisrael?

PARSHAH

Positive First

Rabbi Yissochor Frand | Rosh Yeshiva, Ner Yisrael Baltimore “But this shall you not eat from among those that bring up their cud or have completely separated split hooves: the camel, the hare, and the hyrax, for they bring up their cud, but their hooves are not split — they are unclean to you; and the pig, for it has a split hoof, but not the cud — it is unclean to you” (14:7-8) The Torah’s listing of kosher and non-kosher animals, which seems somewhat technical, contains many lessons beyond the mere details of what we may and may not eat.

Rav Noach Weinberg zt’’l, Rosh Yeshivah of Aish HaTorah, who was directly responsible for bringing tens of thousands back to Yiddishkeit and an exponentially larger number through his students, would point out (based on a Gemara in Chullin 60b) that there is proof that an all-knowing G-d wrote the Torah from the verses listing the animals that chew their cud but do not have split hooves, and the animal that has split hooves and does not chew its cud.

Would a human put his credibility on the line by predicting that at no point in the future would a single

Why does the Torah list the kosher signs of these animals first if the non-existent signs are the only ones we really need in order to label these animals non-kosher?

A Midrash explains that the Torah is trying to teach us that even when something is not

animal that is not on that list be found somewhere in the world?

kosher, we should find a way to

And indeed, some three millennia after the Torah was given, and with all the searching science has done for unknown species, not a single such animal has been found!

about it first. Even something as

Aside from strengthening our faith, however, these verses also teach us a lesson in how to view, and relate to, other people.

this consideration with regard

The point of the verses listing the animals that have only one kosher sign is to teach us that they are not kosher. It would seem appropriate, then, to list the sign that causes them to be non-kosher first. Yet we see that the Torah lists them as the camel, the rabbit, and the hyrax, which chew their cud but do not have split hooves, and the pig, which has split hooves, but does not chew its cud.

mention something praiseworthy treif as chazir (pig), deserves to have its positive trait pointed out.

If the Torah does so for nonkosher animals, how much more do we have to learn to have to people?

Bosses, students,

employees,

children,

co-workers,

and

neighbours will invariably have some negative traits. It might be our job, from time to time, to deliver a negative message.

This Midrash is teaching us that even when we have to deliver a negative message to others — to tell them that they are “nonkosher” in some way, we should always find a way to point out their positive attributes or qualities first.

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When describing how to destroy with the Asheira tree we find three different descriptions used. In Parshas Re’eh (12:3) it says to burn it in fire. In Parshas Vaeschanon (7:5) it says to cut it down and in Parshas Ki Searisa (34:13) it says it should have “kares” done to it. Why the need for ,all these different descriptions?

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Rabbi Avi Wiesenfeld | Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

Travelling & Holidays Ask Before You Go…

When travelling on a journey Chazal instituted a special tefillah to be said when traveling through an area frequented by armed robbers or wild animals to protect him from those dangers. Although some Poskim only require it when travelling in real dangerous areas, most Poskim require it in any form of travel on any type of journey.1 In the Gemara, this tefillah was actually a form of request to travel from Hashem, and one would actually ‘feel’ if one would be successful or not while saying the tefillah.

Q. How long of a journey requires tefillas haderech to be said?

A. Chazal require one to recite this tefilla when leaving a city and travelling more than the distance of a parsa – 3.84km/2.4 miles (R’ C’ Noah) or 4.60km/2.9m (Chazon Ish).

ÂÂ Women are also obligated in this tefilla.2 ÂÂ Even one travelling for mitzvah purposes should say this tefilla.3

ÂÂ One going boating, fishing or sightseeing on a boat and travelling approximately three miles away from the city should also recite tefillas haderech.

ÂÂ One going on a cable car (the required distance – see below) should also recite tefillas haderech.4 Q. When should tefillas haderech be said?

A. It should be a said after one has left a distance of seventy amos (approx. 120 feet) 1 2 3 4

Gemarah Berachos 29b.

Levushei Mordechai Yora Deah 35.

Sefer Ohlecha B’amisecho Chapter 9:6.

Sefer Vayehi Binsoah Chapter 2 in the name of Rav Shamei Gross Shlita.

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past the last house in the city. If it was said too early, one has nevertheless fulfilled his obligation.5

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then the next day without the beracha at the end.10

ÂÂ If one said tefillas haderech and along the

ÂÂ If one is travelling in a populated area the entire time, one does not recite this tefilla – unless it is a dangerous area.

way stopped travelling for a few hours, then continued on his way, he need not say it again.11

ÂÂ When travelling on a plane (if it wasn’t

ÂÂ One saying it on the way to the airport for

said on the way to the airport), it should be said on the runway as the plain takes off.6 Some have the custom not to say tefillas haderech when flying.

example, should have intention to cover the flight also.12

ÂÂ Since this tefillah doesn’t start with a "‫"ברוך‬ one should say it close to another beracha, such as after a beracha achrona or after asher yotzar after using the bathroom. If one isn’t able to do so, it may be said on its own as well.7 Some Poskim don’t require this condition and allow it to be made at any time.

Q. How many times a day must this beracha be said?

A. It is only said once a day, no matter how many times a person travels during that day.8

ÂÂ If one is travelling continuously for a few days, it should be said each day (in this case one need not wait until he is 72 amos past the last house – see next question) provided one slept a proper sleep during the night.9 When travelling at night and continuing the next day, it should be said at night when one starts the journey, and 5 Mishnah Berurah. Some have the custom of saying it in their house before leaving, others include it in shemonei esrei during ‘shema koleinu’.

6 Shut Mishnei halachos siman 77.

7 Shulchan Aruch.

8 Mishnah Berurah 26.

9 Mishnah Berurah.

Q. What is the correct manner that it should be said?

A. If one is driving, it is always best to stop the car and say it, since all berachos should be made while standing in one place.13 One need not leave the car. If one is travelling on a bus or train, its best to stand if possible.14 If it is difficult to stand, it may be said sitting.15 Q. Should each person make his own beracha, or should one person say it to exempt everyone else?

A. Although the minhag seems to be that one person says it for everyone,16 some Poskim prefer that each person recites his own beracha.17 It is best not to be said over a microphone.18 The Satmer Rebbe zt”l used to say one who goes on holiday should remember that although one may be leaving his home, one cannot leave Hashem. Have a Safe and Enjoyable Trip!

10 11 12 13 14 15 16 17 18

Shulchan Aruch and Mishnah Berura.

Mishnah Berurah 5.

Rav Y S Elyashiv zt”l.

Shulchan Aruch 4.

Levush, Aruch hashulchan 11.

Mishnah Berurah 22.

Aishel Avraham, Rav Y S Elyashiv zt”l.

Mishnah Berurah 59:15.

Shut Minchas Yitzchok 3:38:17.

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5. Rashi (12:21) brings the source for the mitzva of shechita is seen in Parshas Re’eh.

Why is it brought in Sefer Devarim and not already mentioned in the previous Chumashim?

Rabbi Moishe Kormornick | Author, Short Vort ‫ ּכִ י ָפת ַֹח ִּת ְפ ַּתח‬:‫ֹלא ְת ַא ֵּמץ ֶאת לְ ָב ְבָך וְ ֹלא ִת ְקּפֹץ ֶאת יָ ְדָך ֵמ ָא ִחיָך ָה ֶא ְביֹון‬ ‫יטּנּו ֵּדי ַמ ְחסֹרֹו ֲא ֶׁשר יֶ ְח ַסר‬ ֶ ‫ֶאת יָ ְדָך לֹו וְ ַה ֲע ֵבט ַּת ֲע ִב‬

…Do not harden your heart or close your hand against your needy brother. Open your hand generously, and extend to him any credit he needs to take care of his wants …

(Devarim 15:7-8).

Since the natural implication of hardening one’s heart is that he will not give to someone in need, why then does the verse add the words, “Or close your hand against your needy brother”?

The Vilna Gaon understands that the imagery of a closed and open hand teaches us a fundamental lesson in giving tzedaka. He explains that when one’s hand is closed, all of his fingers appear to be equal; however, with an open hand, one sees that his fingers are indeed different sizes.

So too, explains the Vilna Gaon, when giving tzedaka it can be equally inappropriate to harden one’s heart as it is to give everyone the same.

Each individual is exactly that — individual; with different needs and different responsibilities.1

1 Ha’Maor HaGadol, quoting the “Imrei Noam al HaTorah.”

This visual interpretation of the verse, offered by the Vilna Gaon, also explains why the Torah seemingly “wasted words” by saying that one should not “close his hand against his needy brother” and that he instead should “open his hand.”

If the Torah is telling us not to close our hand, surely we are being directed to open our hand?

One who genuinely cares about helping someone should bear this in mind. He should look at the person before him as an individual, rather than a ‘poor person who gets the “usual” donation.’ In fact, the Gemora learns from this verse that even someone who is used to great luxuries (such as having a servant run in front of his horse) and then falls upon hard times can have his needs (luxuries) paid for from tzedaka.2 For as long as this is his need, he is essentially no different than someone who was always poor and has his own more meagre needs.3 Someone who opened her hand generously in quite a literal sense was Rebbetzen Rivky Holtzberg HY’’D, the Chabad shaliach killed in the terrorist attack in Mumbai a few years ago.

During her shiva, a young Israeli woman approached her mother and handed her a small 2 The question of whether this obligation falls upon the community as a whole or on every individual is discussed by the Shach (Shulchan Aruch, Yoreh Deah 250:1).

3 Kesuvos 67b.

PARSHAH

Look at the Individual

Anyone wishing to receive Rabbi Kormornick's weekly short vort should sign up on www.ShortVort.com package. Inside was Rivky’s diamond ring and her finest Shabbos dress. “How did you get these?” Rivky’s mother said in shock.

“I was in India a short time ago and found myself in trouble with the law. Basically, I ended up in an Indian jail. You cannot begin to imagine what a terrible and primitive place it was. Fortunately for me, the jails there are very disorganized and those who are in charge are easily bribed, and I managed to escape. Once free, I ran to Chabad House where I knew I would be looked after. Your daughter welcomed me, fed me, and told me that it was vital that I get out of the country immediately. That was obvious, but I was afraid that I would be caught. Your daughter immediately gave me one of her Shabbos dresses and diamond ring. “If you look very dignified, like a well-dressed married woman with a ring on your finger,” she said, “they won’t look too closely at you. A woman with a diamond ring is in a different class. She’s a respectable woman, not a criminal. Not someone who is fleeing from the law. They won’t bother you,” she said. She was right. I wasn’t checked. And I arrived home safely.”

ANSWERS 1. On the eighth day of Pesach, second day of Shavuos and on Shemini Atzeres.

2. The Rambam (Moreh, 3:45) brings three reasons: If the goyim would know it’s location as place of shefa they would fight to get it; had the kenani inhabitants known that the Jews would go there, then they would have destroyed and ruined the place; had the shevatim known of this special place then there would have been arguments between them as to whom would get this portion of Eretz Yisrael for their tribe. Perhaps it can be added that even though the Beis Hamikdash has a physical location, the Torah is telling us that it is really spiritual; above time and space.

3. Perhaps it is coming to tell us the great danger of idols and the great lengths needed to distance ourselves from them. Besides for destroying the idols even after this we are required to make fun of their names. Because of not allowing these forms of worship, the Torah now continues and says what forms of worship are permissible in the form of the korbanos and the Beis Hamikdash.

4. There are two types of Asheira trees. There is one where the tree is planted originally to serve in this capacity and therefore since the whole tree is bad in Parshas Re’eh (12:3) it says to burn it in fire. The less severe Asheira tree is one that has grown and then people decide to designate it to worship as an Asheira tree. The tree itself is not forbidden only any new additions, like

leaves and fruit. It is such a tree that is described in Parshas Vaeschanon (7:5) and we are told to cut it down. In Parshas Ki Sisa (34:13) where it says it should have “kores” done to it this is talking about both types of these Asheira trees and therefore uses the general description of kores that includes being cut down and destroyed.

5. Until now, the Jews were all together around the Mishkon and the shechita was usually done by the kohanim who are zerisim, swift and efficient.

However, now in Parshas Re’eh it is talking about the time when the Jews would enter Eretz Yisrael and would spread out over the country. It was now permitted to slaughter away from the mishkan and now even ordinary Jews who are not zerisim would shecht. Therefore the command to shecht waits to appear in Sefer Devorim in Parshas Re’eh.

6. When an animal is slaughtered the blood comes out in different consistencies, colours and at different speeds. The first blood comes out slowly and starts being black in colour and then changes to red. This is known as ‫דם התמצית‬. Then the blood comes gushing out with force and sprinkles out in different directions. This is called ‫דם הנפש‬. Then the blood returns similar to the previous state of ‫ דם התמצית‬slows down and trickles out. The first and last stage, eating this blood is punished with malkos, lashes. However, the middle stage, the blood that is associated with the animal’s living soul, is punishable with kores.

Riddle Answer The other Sedrah is Parshas Shemini Perek 11, there it lists the 4 animals in the following order a) GOMOL b) SHOFON c) ARNEVES d) CHAZIR in our Parshah it is a) GOMOL b) ARNEVES c) SHOFON d) CHAZIR (Look in Sefer Taamah DeKroh of Rav Chaim Kanievski on this week’s Parshah for the answer)

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QUIZ TIME

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6. What are the different types of blood that come out by shechita, slaughtering, and what are their different punishments?

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Rabbi Avrohom Hecksher

‫כל מקדש שביעי‬

“D

Kol Mekadesh Shvi’i & The Akeida

orshei Hashem, Zerah Avraham O’havo, hame’achrim latzeis min hashabbos ume’maharim lavo” – “those who seek Hashem, the offspring of Abraham His beloved, who delay leaving the Shabbos and hurry to welcome it…”

all. “Lo uchal la’avor es PI Hashem” – “I can’t transgress the WORD of Hashem”, implying that I don’t care at all about His wishes – if he doesn’t absolutely forbid it, I’ll be up early in the morning to saddle my donkey!

In next week’s sedra we read about the final and ultimate test of Avraham Avinu, when Hashem instructed him to offer his beloved son Yitzchok as a burnt offering on a specially prepared altar. The question is famous. BIG DEAL! Surely there have been many Jews over the years who have willingly given up their life for the sake of G-d and our religion; a mere 70 years ago there were thousands of Jews who did so!

So what was Avraham’s big test?!

Avraham was the opposite, the true lover of Hashem. He was out to do anything he possibly could to make Hashem happy. Whether he was instructed to do it or not was completely irrelevant. So even though he had a good excuse and good reason to decline Hashem’s suggestion to sacrifice his son, after all, he had been promised that through this son he would father many offspring, such a thought never crossed his mind. Yitzchok was not the cup of tea, but rather the biscuit by the side.

The Ran (Rabeinu Nissim, approx 1290-1375) offers a fantastic and original explanation. Avraham had already been promised by Hashem that he would father many offspring through this beloved son Yitzchok. So Hashem couldn’t possibly instruct him to kill Yitzchok, but rather He requested it. “Please, Avraham”, He said, “let Me go back on My word. Let’s forget about the promise I made”. That’s why He said “Kach Noh es bincha”- “PLEASE take your son”. Tests and commands are not normally introduced with the word “please”, but this was no command – it was a plea.

Which begs us to ask, if Avraham didn’t have to sacrifice his son whom he loved so dearly, why did he agree to it? After all, he would receive no punishment if he didn’t do it, and Hashem wouldn’t even have any complaints!

Here lies the key. Your dad asks you for a cup of tea. You serve him a tea with his favourite biscuit by the side. He didn’t ask for the biscuit, so why did you put it there? Because you know that’s what he wants.

The love which you displayed by adding the biscuit far exceeds the expression of love which you achieved by serving him the tea. When there’s a real feeling of love and a strong healthy relationship, you’ll do far more than you have to; you’ll do anything which you know the other party would appreciate.

Bilaam wanted to curse the Jewish nation, but Hashem refused to grant him permission. So he asked and nagged again until finally Hashem reluctantly let him go. It was obvious that although he now wasn’t forbidden to go, nevertheless Hashem would have far preferred if he would stay put in Midyan. But that didn’t interest Bilaam at

We were all born Jewish, like it or not. We all have to listen to Hashem, like it or not. But there are two very different approaches to keeping the Torah and the Mitzvos. One could resent it all, such a long list of instructions, so many restrictions! I’ll keep to it because I have to, but as soon as something is permitted according to the letter of the law, I’m all for it! Or, on the other hand, one could learn to appreciate the beauty of it all. This is the WILL of Hashem, this is His desire and what would make Him happy. And even if something is permitted by law, if I know that He would appreciate or prefer if I refrain from it, I’ll happily oblige, because I love Him so dearly. To put it bluntly, it’s the difference between the attitude of Avraham Avinu and that of Bilaam.

One classic example is the beautiful mitzvah of Shabbos. According to the letter of the law, I can run around till almost the very last minute before sunset on Friday evening, and once again from the minute three stars are visible at the conclusion of Shabbos. But that is an indication that this whole Shabbos business was a burden, an unwelcome nuisance in my week. Someone who appreciates the beauty of the day will no doubt approach it as Avraham would; he would rush to bring in the holiness of the day, and delay its departure. That’s the attitude of Avraham Avinu, and someone who follows this line can be titled his offspring. “Those who seek Hashem, the offspring of Abraham His beloved, who delay leaving the Shabbos and hurry to welcome it…”

It’s a question one must ask oneself – am I happy to be a Jew? Would I prefer not to have this long list of restrictions? Or is my connection and relationship with my Creator so strong and healthy that I’d do anything I possibly could to make Him smile? Food for thought, indeed.

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

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