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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

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‫ מברכין החודש‬,‫ כ”ו סיון תשע”ו פ’ שלח לך‬2nd July 2016

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Rabbi Jeremy Golker | Head of Kodesh, Hasmonean High School Imagine two friends going for a walk one afternoon. They meet at Golders Green station and walk all the way down Golders Green Road to the North Circular bridge and back up again to the station.

much investigation. But whatever they were, it is remarkable how the same people can see the same things and perceive them so differently.

Even someone as great as Dovid HaMelech needed to be taught this lesson.

On their return, you ask them what they saw.

The first describes the amazing variety of food stores in Golders Green. He describes the busy restaurants, the various kosher grocery stores and all the delicious delicacies displayed in the many bakeries as well as the enticing aromas that emerge from them.

Hashem delivered a parable to Dovid through Nosson HaNavi. A rich man had many sheep and a poor man only had one sheep. This poor man exerted much effort in caring for his one sheep.

When a guest arrived at the rich man’s house; instead of slaughtering one of his own sheep, he stole the poor man’s sheep and fed it to his guest. Dovid Hamelech ruled that the rich man was guilty.

The second boy is a born businessman. He is less interested in food but notices the currency exchanges at the money changer, which shops have sales or special offers, the latest gadgets and how many properties are for sale or to let.

Nosson then told Dovid that he was actually the rich man as he had many wives and despite this took Uriah’s wife. Dovid responded by saying “chatasi” – “I have sinned”.

The same walk, the same street but two very different reports.

Why present a parable? Just say it straight!

Rashi tells us that the spies saw the inhabitants of the land burying their dead. Hashem had intended to distract them from noticing 12 spies touring the country but they interpreted it differently. They said Eretz Yisrael is “a land that devours its inhabitants” (Bamidbar 13:32), a dangerous and inhospitable country.

As my father always told us when we were growing up, we don’t see things as they are, we see things as we are.

Chazal tell us that the Meraglim had “negios”, personal interests. What exactly they were needs

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

The answer of course is that when presented with a parable you are objective. There is no bias or instinctive defence barrier.

The lesson is clear. As human beings we have to recognise our innate subjectivity. Consulting others, seeking objective advice is a strength not a weakness.

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Riddle of the Week

BY BORUCH KAHAN

Further on, twice in Sefer Bamidbar we find the same group of ladies who are upset about missing out on something because their father was no longer alive how can we connect that story to two different incidents that are recorded in this week’s Parshah?

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

Answer on page 7

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Dayan Elimelech Vanzetta | Rov of Kehilas Ahavas Yisrael, Edgware This week’s Parshah brings us the infamous episode of the twelve spies sent by Moshe Rabeinu to tour the land of Yisrael.

In their report presented to Moshe and Bnei Yisrael, ten of the spies gave their unanimous testimony that Eretz Yisrael was not, for various reasons, a fitting dwelling place for the Jewish nation. The other two spies, namely Yehoshua bin Nun, Moshe’s foremost disciple and Calev ben Yefuneh, Miriam’s husband had something different to say and opined that the land of Israel was an optimal dwelling place for Klal Yisrael and defined it as: “Tovah ha aretz me’od me’od… a very very good land..”1 and added the words: “Va’Hashem itanu al tira’um… and Hashem is with us, fear not…”2.

The reaction of the people, however, was negative and they came very close to stoning Yehoshua and Calev to death, as we find in the posuk: “Vayom’ru kol ha’eidah lorgom osam ba’avanim…”3 A question is surely in order, and that is: What sin is there in giving their own accounting of their experience? Why did the people unquestionably believe the other ten spies and not the two dissenting voices? It is incredibly puzzling that absolutely no one in Klal Yisrael harboured any doubts as to the veracity of the report presented by the majority of spies.

We learn a tremendously important lesson from this episode. The premise that “majority rules” is incredibly flawed when such majority is simply being lead by fears or emotions, by irrationality and blindness. How is it at all possible that the entire nation could accept the report of the ten spies as the unquestionable 1 Bamidbar 14:7 2 Ibid:9 3 Ibid:10

truth despite the fact that they were being lead on to the Promised Land by none other than the Al-mighty Himself?

In spite of that, at great personal danger and the general impression that they were completely wrong, Yehoshua and Calev kept to their resolve. They staunchly believed in the fact that “Emes me’eretz titzmach… truth will prevail”4.

This episode in our history sets a tremendously important precedent and teaches us that we must give weight to and take into account the opinion of those who have the preservation of Klal Yisrael, of our Torah and its Mitzvos in mind. Even when they are the minority and even if their opinion seems somewhat farfetched in our eyes, for time will ultimately take care of revealing the truth and, as we know, the seal of Hashem is truth5, therefore, revealing truth is revealing the will of Hashem.

There is an interesting fact in lashon hakodesh pertaining to the word emes – truth, and that is, it has no plural form, which comes to teach us that there is really only one truth, whereas the work sheker – lie possesses a plural formal – shekarim, as it is says in the pasuk: “Dover shekarim lo yikon le neged einai – The one who speaks lies shall not appear before Hashem.”6 There may be many different lies but there’s only one truth, one even if it has many different angles, as revealed by the concept of “shivi’im panim laTorah… seventy faces to Torah”7, every single one of these facets is only revealing another piece of the unquestionably truth found in the same unique source.

The Sefer HaChinuch lists the principle of “Ve halachtah bi derachav… and you shall walk on His ways”8 as the 611th Mitzvah in 4 5 6 7 8

Tehillim 85:12 Shabbos 55a Tehillim 101:7 Bamidar Rabbah 13:16 Devarim 28:9

the Torah and goes on to tell us that just like the Al-mighty is merciful, so too should we be merciful, just like the Al-mighty is good, so too should we be good, and, therefore, just like the Al-mighty is truth and propagates truth, so too should we always strive to live a life of truth and have the ability to identify it, even when defying a blind majority.

This is the reason why Dovid HaMelech9 begs Hashem: “Derech sheker haser mimeni ve torasecho choneini – Save me from the path of lie and guide me according to your Torah.” We see therefore, in this very verse that Torah and lie are antithetical realities… indeed, Torah is reality whereas sheker is the complete absence of it.

Can we rea say that lly “majority rules”?

It is, therefore, incumbent upon each and every one of us to realise that neither hysterical masses, scaremongers or proponents of falsehood, despite how numerous they may be, are automatic ambassadors of truth… this week’s Sedra unquestionably proves that this is not at all the case… on the contrary, truth will many times be found in the lone dissenting voice who refuses to depart from the will of the Al-mighty, His Torah and His truth and that dissenting voice will many times be the sole and real torchbearer of the Mitzvah of “Acharei rabbim le hatos – Follow the majority.”10 A majority is not established by numbers but rather by truth!

9 Tehillim 119:29 10 Shemos 23:2

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PARSHAH

MAJORITY RULES?

What lies behind the hebrew term “Meraglim”, spies?

Rabbi Josh Bennett There is a rather famous expression which I would have done well to remember on a more regular basis in my formative years – “The grass is always greener on the other side”. In so many areas of life, I thought things could just be a bit better; I would just have to be someone else, something else, somewhere else. And this was no less true in spiritual matters. I was born (and remain!) a mere Yisrael, and I imagined the life of a Kohen to be the ultimate luxury – when Moshiach would finally arrive, I would only have to work 2 weeks a year in the Beis Hamikdash, I would be a regular on the pidyon haben circuit, and I would receive all kinds of food and other goodies (perhaps even some land!) as part of the 24

matnos kehunah. Of course, we all know that the grass isn’t always so green…

Nowadays, due to reasons of doubtful lineage and lack of a Beis Hamikdash, most of the matnos kehunah are not even considered, and even fewer actually make their way to the hands of a Kohen. However, we do still have some remnants of some of these mitzvos, one of which is mentioned in this week’s parsha.

“And Hashem spoke to Moshe, saying: Speak to the Bnei Yisrael and say to them: When you come to the land to which I will bring you. And it will be that when you will eat

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A few of the relevant halachos (these are just a guide and all details should be confirmed with a qualified posek):

ÂÂ Challah should be separated if a dough is made with at least 1.6kg of flour

ÂÂ A bracha should be made if at least 2.2kg of flour is used

ÂÂ A kezayis of dough should be removed ÂÂ Nowadays, instead of giving the challah to a Kohen, it should be burned

ÂÂ If one forgot to take challah from the dough, it can still be taken from the baked products

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from the bread of the land, you shall separate

In the professional world of kashrus,

a gift for Hashem. The first of your dough,

challah is not something we generally need to

challah, you shall separate as a gift. Like that

worry about in factories. This is because there

which is separated on the threshing floor, so

is only a mitzvah of challah when the dough

you shall separate it. From the first of your

is owned by a Jew and most factories are not

dough you shall give to Hashem, a separation,

Jewish owned, and once the product is baked,

for the generations.” (Bamidbar 15:17-21)

it can then be sold to a Jew and eaten without

This is the mitzvah of challah, which is not

the need to take challah.

the baking of large, plaited loaves of bread, but

However, challah is very much relevant with

rather the separation of a piece of dough from

regards Jewish bakeries, and a mashgiach

a sufficiently-large batch which would then

needs to ensure that a good system is in place,

be given to a Kohen. As can be seen from the

especially as few bakeries have a mashgiach

pesukim, this mitzvah applies in Eretz Yisrael,

on site full time, and doughs are being baked

although the Chachamim extended it Chutz

around the clock. And this is true, although on

La’aretz as well.

a smaller scale, for restaurants as well.

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Why were the nesiyim, leaders, sent as spies? Why was this a good qualification to fit the criteria of being a spy?

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PARSHAH

HOW BLUE IS A PIECE OF STRING?

Rabbi Zach Ford | Kerem School Around halfway through the eye exam at a recent checkup, the moment arrived for the age-old proverbial question….

The Ramban cites the renowned Gemara in Menachos3: ‘Rabbi Meir said, why was the techeiles chosen to be the colour included in the tzitzis? The colour of techeiles is similar to that of the sea. The colour of the sea is similar to that of the sky, and the colour of the sky is similar to that of the Throne of Glory’.

‘Are the black circles clearer with lens 1…. or 2? ….. 1 …. or 2?’ Sometimes if you’re really lucky, you might be asked ‘Now, what about lens 3 or 4? ….3 or 4?

Rabbi Eliakim Koenigsberg asks rhetorically if this seems like a rather farfetched comparison? Are we really going to envision the Kisei Hakovod, tremble before Hakodosh Baruch Hu and keep all his Mitzvos by merely looking at a blue thread? Answering beautifully, he explains that the answer to this question depends purely on what a person is really looking for or looking at in life. If a person is genuinely looking to grow in their ruchniyus, dreams of gadlus or is sincere in being a medakdeik b’ Mitzvos, then he or she will look at everything through a spiritual lens. This type of person will surely see the Kisei Hakovod when looking at the tcheilies. Conversely, a person looking at his life through only physical means or through physical lenses, will see nothing but a blue string –which for all intents and purposes may as well be purple, green or red. It all depends on what you’re looking for.

And this got me thinking. If we want to see things clearly – in the physical sense - we are left with no choice whatsoever but to tell the optician which lenses give us the greatest clarity. But what if we had the choice? What if we could choose to have perfect or immune eyesight – without the need for optical exams ever again for the rest our lives? Clearly this is impossible.

But what about our spiritual vision and our spiritual lenses?

At the end of this week’s Parasha, the Torah tells us to fulfil the Mitzvah of Tzitzis. The pasuk says, ‘Ur’isem osoh, Uzchartem es kol Mitzvos Hashem’ – that we will see and remember all the Mitzvos of Hashem by looking at the Tzitzis.

How exactly is this possible? How can it be that by seeing the Tzitzis, we will remember to keep all the Mitzvos?

Famously, Rashi1 forges a numerical connection between the two; namely that the gematria of Tzitzis (when spelled with 2 yuds) equals 600, add the 5 knots and the 8 strings and the total number is 613. Hence, the Tzitzis will serve as a visual reminder to keep all of the Mitzvos. The Ramban however, adopts a difference stance2. He questions Rashi’s approach, pointing out that the word Tzitzis in this Parsha is only spelled with one yud and thus totalling 590 and not 600. Rather, he explains that the pasuk is talking specifically about the ‘chut shel tcheiles’ – the blue thread contained within the Tzitzis which will serve as a reminder to keep the Mitzvos. How so?

1 Rashi, 15:38 2 Ramban, 15

Rabbi Koenigsburg recounts a wonderful anecdote about the late Ponovezher Rov, Rav Kahaneman zt’’l , which highlights this point strikingly. When searching for a place to build his yeshiva, those involved took the Rov to a barren stretch of land, a few miles east of Tel Aviv. When overlooking the sand dunes, someone asked him ‘Ponovezher Rov, what are you looking at? What do you see?’ The Ponovezher Rov responded in his inimitable way, ‘I see a thriving yeshiva, with young talmidim learning b’hasmadah rabah, I see a community of Bnei Torah raising their families, I see a burgeoning Makom Torah before me’.

In the physical sense, there was absolutely nothing there, but spiritually; Ponovezh was as good as built. It all depends on whether we choose to view things through the spiritual prism of the Torah or not.

3 43b

ANSWERS 1 The Hebrew word “Meraglim” is connected to the word “Hergel” that means “habit”. It expresses natural actions. This name is most appropriate to spies. Spies are only needed to in a natural framework to find out the strengths and weaknesses of the enemies. When relying on miracles no spies need to be sent. The Jews request for spies showed that they wished to go along with the natural pathway, not the pathway they were used to in the desert that was full of miracles.

2 The Nesiyim, leaders, came to represent each tribe. Since they were all going to get a portion in the land of Eretz Yisrael, therefore they needed their representative to see it firsthand. This was their qualification – not the ability to act as spies.

3 Both talk about spies being sent to espionage Eretz Yisrael. One by Moshe and one by Yehoshua.

4 The forty year punishment, one year for every day, could have been much worse. To naturally travel through Eretz Yisroel should have taken much longer than forty days.

Hashem did a special miracle that they walked it much faster in order to minimise the punishment to only forty years. (Rashi, 13:25) The question then is why not make it even shorter? Why stop at forty? The answer is that Hashem wanted them to die but not with the punishment of kares, being cut off, that is seen in a person dying under sixty years. Therefore, the decree was only for those above twenty years who each had to live another forty years.

(Rashi, 14:33). Therefore the decree had to be for at least forty years.

5 There are two ways of dealing with the Yetzer Hara, evil inclination, and both are needed in different situations. We can learn this from how Yehoshua and Calev dealt with the spies, whose evil talk alludes to the Yetzer Hora, evil inclination. Yehoshua from the start confronted them making clear that he did not want to partner them in their bad reports. Calev on the other hand appeared to agree to them and it was only when they came back did he fight them and reveal his true colours! (Chofetz Chaim on the Torah, Parshas Shelach) 6 He could have found many excuses.

These include saying that he was going to Chevron and it would be too difficult to carry it by himself. Or when he was in Chevron that is when the other spies cut the fruit and so he was not together with them to also be selected.

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What is the connection between Parshas Shelach and the haftora?

Rabbi Daniel Fine

Hashem spoke to Moses saying,

“Send out for yourself men who will scout the Land of Canaan, which I am giving to the children of Israel. You shall send one man each for his father’s tribe; each one shall be a chieftain in their midst.” (Bamidbar 13:1-2)

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

of Rashi at the start of parshas Beha’alosecha.

When Aharon is told to ‘cause the flame (of the Menorah to go up,’ Rashi comments ‘he should light until the flame goes up by itself. Armed with the well-worn notion of the Menorah representing Torah, and Jewish education in particular, Rav Hirsch expanded that this comment of Rashi is a seminal one in approaching the whole of chinuch Jewish education. The role of a parent or teacher is to ignite their child/student’s flame until the student can raise the flame by itself: not to be too lax in providing total freedom and no framework, but by the same token not to be too overbearing and suffocating such that the growth does not belong to the student themselves.

Parents want two things: that their child becomes independent and that they do so the same way the parents did (!). One of the biggest challenges in chinuch is knowing when and how to let go - not to live children’s lives for them, but to rather step back and allow for children to make their own choices; and even if those choices will be wrong then this is also part of an organic and real growth-process. The Gemara reports that the angels were upset upon Hashem’s decision to give the Torah to fallible humans - only angels, who have very little freewill, would have such a complaint. Yet Hashem bestows freewill on people - understanding that with real decisionmaking power we are more likely to err, but that this is the only way to guarantee real growth and achievement. Short-sightedness might call for controlling someone else’s decisions to mitigate mistakes, but a genuine growth mentality calls for providing a conducive framework for others to decide correctly and then standing back to enable them to make their decision: to kindle the flame until the flame goes up by itself.

The spies wanted to box the Jewish People in: limiting freewill or narrowing challenge by remaining in the desert (contrary to Hashem’s command and plan). This was symptomatic (on their refined level) of a slight lack of a real growth mentality - which was also perhaps the reason why they were criticised for failing to learn the lessons from the Miriam episode: one with a firing-on-all-cylinders growth mentality will learn such a lesson from Miriam, pervading any conceptual deduction gaps: those looking for permission to grow will readily find stimuli, prompts, and lessons. Indeed, perhaps Moshe displayed the opposite of the spies’ error - he did allow room for growth and decisions in sending the spies in the first place.

As parents we are constantly trying to find the balance between getting involved in our children’s decisions and holding back to provide

ÂÂ Rashi: Send for yourself men: Why

is the section dealing with the spies juxtaposed with the section dealing with Miriam? Because she was punished over matters of slander, for speaking against her brother, and these wicked people witnessed [it], but did not learn their lesson. - [Midrash Tanchuma Shelach 5]

So in Beha’alosecha we end off with the episode in which Miriam speaks some remote version of Lashon Hara against Moshe (see Rambam at the end of Hilchos Tumas Tzara’as and Ramban on Sefer Hamitzvos for full disclosure and parameters) whilst Shelach sees the evil speech of the spies against the Land of Israel. And the spies are criticised for not ‘taking mussar’ from the Miriam episode. Yet there is a glaring problem here: (as the Gemara in Erechin tells us) we understand that it is lowly to speak badly against a person - but one cannot deduce that similarly speaking badly against inanimate objects such as stones and land is also problematic. Why were the spies berated for failing to learn the lesson from Miriam when there is no water-tight deduction from one realm to another?

Let us go deeper into the sorry episode of the spies to get further clarity here. And as from the days of Creation, clarity begins with some darkness. Some commentaries explain that the spies’ agenda in speaking wrongly against the Land of Israel was to dissuade the people and thereby remain in the desert - extending and enjoying the open miracles that existed therein.

What was so wrong with such a plan such that they were punished in such a major way and such that their sin would go down in history for being the cause of such national tragedy throughout the ages? Second, as Rashi implies at the start of Shelach, Moshe was aware that there was a risk that the spies would falter - hence him adding a protective adjunct to Yeshoshua’s name. Why did he bear such a risk in sending them in the first place?

In order to answer and understand this crucial area, let us reference a landmark comment

PARSHAH

CONNECTING BEHA’ALOSECHA TO SHLACH LECHA

space. This is a life’s challenge and process, but allowing children to have space is so crucial.

Let us go a bit deeper here, with a preamble: we are not psycho-analysing the spies in what we are about to write - they spies were great people and to project our 21st century notions, constructs, and even some methods of analysis would produce wrong results here. But the Torah does write things about such great people and their errors, in order that we can learn timeless lessons.

Why would a parent fail to give a child enough breathing space to make their own decisions?

Often there are two principal causes. The first is belief in others, or a lack thereof. Failing to empower others with decision-making powers is an unwillingness to believe in others - you would rather simply use them as your ‘remote control’ to carry out your commands instead of empowering them to decide for themselves, and perhaps ultimately make better decisions than you would make. But perhaps more sinister is the (underlying) cause that one has a low selfconcept or self-esteem and is thus unwilling to give control to others - all cards must be kept close to one’s chest and any lack of control is difficult to deal with: hence not giving children space and the proper autonomy they deserve.

Both lessons can be spied form the sorry story of failed espionage in Shelach Lecha. As Rabbi Gerary of Australia points out (based on Rav Yechezkel Abramsky’s observation), when the spies said ‘we were like grasshoppers and so we were in their (the giants of the land) eyes,’ there is a projection of one’s own perceived smallness which then caused others (the giants) to actually see them in such a (minimised) light - in their opinion, at least. So apt is it that the Targum translates the word used for grasshoppers (chagavim) as kamtzin - a throwback (or forward) to the story of Kamtza and Bar Kamtza which caused the destruction of the Temple on that very same Jewish date. As the Maharal writes, kamtza comes from the word kemitza, which means a part or small section - it is indicative of fracturing and smallness: the causes of the destruction of the self, of destruction of the Temple and of the world. This all began by a self-projection of smallness, which is often caused by a lack of healthy self-perception and value. (note that the correction process for this smallness is tears - a welling up when one feels connected and affected by something bigger).

The lesson for us it to give others space and start by seeing our own greatness and potential - thus inculcating a growing mentality.

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Could the forty year punishment staying in the desert have been much worse?

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Part Two of Four Part Series

This series of short essays on different aspects of Shabbos was first printed in From Strength To Strength by Rabbi Fletcher, Menucha Publishing.

It is now printed in the Oneg Shabbos by permission of the copyright holder.

Rabbi Michoel Fletcher

SHABBOS

SHALOSH SEUDOS: OUR FAITHFUL SHEPHERD

Rabbi Fletcher has published several sefarim including Do You Know Hilchos Shabbos? Do You Know Hilchos Brachos? Do You Know Shas? (Berachos - Pesachim), From Strength to Strength, Dancing in our Hearts and other Torah articles

When professional runners compete in a long race, they run the first lap or two relatively slowly, conserving their energy. Then they speed up and try to get into a good position before the last lap. During that final spurt, they draw on every ounce of energy to end the race with the best possible time.

Amateur runners do the opposite.

They run the early laps at a reasonable pace, but then they begin to tire and slow down. By the last lap they’re so exhausted, they can hardly run at all.

Jews have been professional Shabbos observers for thousands of years. This should be reflected in our conduct on Shabbos—increasing in strength as the day goes on. On Friday night we rejoice in the new Shabbos, welcoming the boost in sanctity after six days out there in the treadmill of modern living. By Shabbos morning we have all but forgotten the business deal we were busy with before Shabbos or the political news we were listening to, and we are involved in the weekly parsha, the daf gemara, or the inspirational reading we leave for the relaxing time we have on Shabbos. After a nap in the afternoon, we’re ready to use the final few hours of Shabbos for more ruchnius, more Torah, and more connection with Hashem. We want to make the best use of the final “laps,” pushing our neshamos to more deveikus with Hashem before we have to return to this world and the outside world.

The introduction to the classic sefer Chovos Halevavos, The Duties of the Heart, gives a long list of mitzvos which we do not do physically but with our minds. These include our belief that Hashem is the Creator, He created everything from nothing, there is nothing like Him, that we should serve Him in our hearts, that we should meditate about the wondrous things He has created, that we should trust Him, that we should humble ourselves before Him, that we should be in awe of Him, fear Him, love Him, and love those who love Him in order to get closer to Him. Since on Shabbos we are not allowed to be involved in our weekday activities, this is the ideal time to contemplate these concepts. If we can consider them deeply enough on Shabbos that we do not forget them as soon as Shabbos goes out, we will have achieved something of vital importance that will impact our entire week.

The wording of the Amida for Shabbos Minchah indicates that we are entering a time of special closeness with Hashem. “Atah echad, veshimcha echad, umi ke’amcha Yisrael goy echad ba’aretz—You are one,

Your Name is one, and who is like Israel, one nation on the earth?” Tosafos (Chagigah 3b) brings a midrash that the Jewish people, Shabbos, and Hakadosh Baruch Hu testify about each other. The Jewish people and Hakadosh Baruch Hu testify that Shabbos is a day of rest; the Jewish people and Shabbos testify that HaKadosh Baruch Hu is one; and HaKadosh Baruch Hu and Shabbos testify that the Jewish people are a unique nation on earth. That is why, according to Tosafos, we begin the central part of Shabbos Minchah Amida with this line, even though it doesn’t appear to have any relevance to Shabbos.

Some commentators point out that in Maariv on Friday night many have the custom to say “veyanuchu vah,” at Shabbos Shacharis “veyanuchu voh,” and at Shabbos Minchah “veyanuchu vam.” This indicates that we begin Shabbos with the Jewish people, in the receptive feminine form, seeking a loving relationship with Hashem. By Shacharis, Hashem, in the giving masculine form, is responding to us, also seeking a loving relationship. It is not until Minchah, however, that unity is achieved between us and Hashem, as indicated by the plural—vam.

The pasuk says, “Hashem is close to all those who call to Him, those who call out to Him in truth” (Ashrei).

The commentators ask what the condition of “in truth” is. Some answer with a parable. Yankel, who lived in Yerushalayim, had fallen on hard times. He had no way of paying off his debts and was forced to ask kind-hearted Jews to help him. His main hope was his wealthy Uncle Shlomo, who lived in Bnei Brak. He decided to travel to Bnei Brak to speak to his uncle personally. He knocked nervously on Uncle Shlomo’s door.

Uncle Shlomo welcomed Yankel warmly and then asked why he had come to Bnei Brak. Yankel hesitantly told him about his serious situation and explained that he was in town to try to collect tzedakah to pay off his debts. Uncle Shlomo say to Yankel, “I never give more than fifty shekels to people at the door, but seeing that you are my nephew, I’ll give you two hundred shekels.”

He showed Yankel to the door and wished him much hatzlachah fund-raising. Yankel plodded around other houses in Bnei Brak, wondering how he could possibly raise a significant amount. His fears were justified when those who at least opened their doors to him gave just a few shekels. After a few hours he had raised another hundred shekels to add to Uncle Shlomo’s two. It was a pitiful amount compared to what he needed. With his heart in his boots, Yankel decided he had no choice but to return to his uncle. Uncle Shlomo greeted him curiously. “I already gave you a donation. Why did you come back?” With tears in his eyes, Yankel spoke to his uncle from the bottom of his heart. “I’m sorry. Perhaps I didn’t explain myself fully. I’m in a bad situation and need help. You are my only hope. I have no one else.

Only you have the means to help me.” Uncle Shlomo realized that Yankel indeed had nobody else who could

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“Hashem is close to all those who call out to Him, all those who call out to Him in truth.” A person may strive for success in different ways and then ask Hashem also to help. But Hashem is not necessarily going to help very much: “I see that I’m not your only source, just one of many. Here’s My contribution.” If we make it clear that we regard Hashem as our only source of help and everything else is just going through the motions, we are calling upon Him in truth, and he becomes close to us to provide us with what we need.

By this time on Shabbos, having davened Minchah and having eaten shalosh seudos for the sake of the mitzvah (because often we are not really hungry), we have reached the realisation that indeed only Hashem can help us. Hashem is our only source of brachos.

We concentrate on every word as we sing “Mizmor LeDavid”: “You are my Shepherd and I shall not lack anything.” A shepherd looks after every one of his sheep and makes sure each one has enough water. “He makes me lie down in green pastures.” Sometimes we may plan to move, but He makes me stay where I am.

“He leads me by tranquil waters.” Sometimes we want to stay in one place but He makes me move. Our faithful Shepherd loves us and we love Him. He knows what’s best for us. “Gam ki elech begei tzalmaves lo ira ra— Even in the valley of the shadow of death, I will not fear because I know that He is always with me.”

We realize that in the past, in the words of Yirmiyahu Hanavi (2:13), we have forsaken Hashem, the source of fresh water, for broken cisterns that cannot even hold putrid water. We have put our trust in money, in our brainpower, in doctors and politicians. We have ignored David Hamelech’s warning not to put our trust in princes (Tehillim 146:3).

Even worse, we sometimes listened to our yetzer hara, which promised us the greatest pleasures imaginable if only we would… “Never again,” we whisper to ourselves. “From now on, ‘veshavti beveis Hashem le’orech yamim—I want to sit in the House of Hashem forever more.’”

We are now reaching the heights of ruchnius, cleaving to Hashem, our Beloved. “Yedid nefesh”—Draw me close to You, Let me run toward You, Your love is sweeter to me than the sweetest honey. “Nafshi cholas ahavasecha”—I am lovesick. Heal me by showing me Your full radiance. “Maher ehov ki va moed”—Quickly, show Your love for all Jews because the time for the redemption has arrived. Until, all too soon, the chazzan begins, “Vehu rachum…” and the holy Shabbos day comes to an end and another week begins.

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5. What do we learn from Yehoshua and Calev how they dealt with the other meraglim, spies?

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

Amen – A simple, Yet powerful Word

(Part 1)

The Passuk states: ‫“כי שם‬

”‫ה’ אקרא הבו גודל לאלקינו‬

- “When I pronounce the Name of Hashem, glorify our G-d”1. Chazal infer from these words that a person is obligated to answer Amen after hearing a beracha.

The commentators explain that Chazal instituted this mitzvah, which is an expression of our faith, because emunah is so fundamental to entire Torah observance.

What seems to be a simple word, has tremendous power. Chazal tell us that if one answers Amen with all his strength, the gates of Gan Eden are opened for him2.

What is the meaning of this simple, yet powerful word?

The Gemarah tells us that the word Amen is an acronym for ‫ל מלך נאמן‬-‫“ א‬G-d, the faithful King”. Consequently, while answering Amen one should contemplate that Hashem is a faithful King.

The main intention one should have when saying Amen is that the words mentioned in the bracha are true, that he believes them, and agrees with all that was mentioned.

Chazal tell us ‫– גדול העונה אמן יותר מו המברך‬ “The one who answers Amen is even greater than the one who makes the bracha”3 . this is explained as follows: In Jewish law, testimony of two witnesses is always required. The testimony of one witness alone is invalid. The one who recites the beracha is actually the first 1 Devarim 32:3 2 Shabbos 119b 3 Brachos 53b

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In the heart of Bnei Berak’s hospital, Ma’aynei HaYeshuah, a unique kollel hums with the sound of Torah. Established by Dr Moshe Rothschild, founder of the hospital, the kollel is designed for talmidei chachamim to study complex halachic aspects of medical situations as they arise in the hospital.

Rav Yisroel Zicherman shlit’a, Rov of Brachfeld, Kiryat Sefer, is a former member of the kollel.

While he was part of the kollel, he became acquainted with a doctor who had recently arrived from the US. This man had been raised in a totally assimilated family, in a part of America that was totally devoid of Judaism. R Zicherman was curious to know what inspired a man like this to become religious. The doctor was happy to share a remarkable story with him.

“About eighteen years ago” he recalled, “I was treating a terminally ill patient. His body was gradually ceasing to function – his days were clearly numbered. After deliberating the case with a number of specialists, I presented the following option to the patient and his family: He could undergo complicated surgery that might lengthen his life by another six months, but it would be expensive and very painful.

It is never easy for me when I must leave such intense and difficult decisions to my patients.

I understood the agonising dilemma I had thrust upon the man and waited tensely for his response.

“This is not a decision I can make on my own” he replied serenely, only Rav Moshe Feinstein can answer this question.” I offered to accompany him to Rav Moshe zt’’l, and personally present the intricacies of the case. I must admit that my offer was not free of ulterior motives; I was truly interested how an aging rabbi, with no prior experience in the medical field would deal with this question.

“It was the first time I had the opportunity to consult with a saintly rabbi. Respectfully, I 4 Rabbeinu Bechaye

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witness testifying to Hashem’s power. The one who answers Amen is the second witness – who now causes the first persons testimony to become valid. This is why answering Amen is greater than making the bracha4.

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Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com presented the problem to him and sparing no details, explained the hardships involved.

What followed will forever be etched in my memory. Rav Moshe began to cry. He cried real tears, bitter tears, his sobbing audible in the room. For almost twenty minutes he wept. As a professional, I know how we gradually learn to detach, how years of experience numb our sensitivities. Yet this Rav, who met countless people daily, was moved so intensely by my patient’s plight – who was neither a relative nor a close disciple, only a student from many years ago.

“Rav Moshe finally spoke up and told us he needed one day to consider the difficult issue before reaching a decision.

The next day we both returned to the Rav. He greeted us and with confidence assured the patient, “Go ahead and have the surgery. We will all pray on your behalf and ask Hashem to grant you many more years of health”, “The expression on my face must have revealed my scepticism, because Rav Moshe then addressed me, saying, In the half a year this surgery will grant our friend, he will have the merit of answering Amen to many brachos. Each Amen will create a guardian angel for him. These angels will defend him before the Heavenly court and he will be granted a long life in their merit”. The doctor concluded his story, “This encounter with Rav Moshe struck a chord in my heart. Imagine” there is no doubt that the Rav understood the ordeal this terminally ill patient would have to undergo. Nevertheless, he felt it would all be worthwhile so that the patient could live a bit longer and be able to utter a few words.

Rav Moshe believed that these words could actually interfere with nature. At that moment, I realised there must be something profound to Torah and Mitzvos.”

Indeed, the patient outlived the doctor’s grim prognosis by several yezars.

Something to think about next time you have an opportunity to say the simple, yet powerful word….Amen.

Riddle Answer We are told both in Parshas Pinchas and Parshas Masei about the five daughters of Tzelofchad who were upset about missing out on the division of the Nachlalos once Bnei Yisrael entered Eretz Yisrael.The Gemara in Shabbos identifies two possible reasons why Tzelofchad died which are to do with this week’s Sedra either because he was the Mekoishesh Eitzim (15:32) or because he was one of the Maapilim mentioned right at the end of the story of the Meraglim (14:44-45)

6. The meraglim, thought that Calev was siding with them until at the very end he openly showed his opposition. Why did they already not suspect this when he, like Yehoshua, refused to carry one of the enormous fruit from Eretz Yisrael?

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‫פרקי אבות‬

Pirkei Avos

Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:

The Noé Edition PIRKEI AVOS

‫יהן ִד ְּב ֵרי‬ ֶ ֵ‫ּׁיֹוש ִׁבין וְ ֵאין ֵבּינ‬ ְ ‫ ְשׁנַ יִ ם ֶש‬,‫אֹומר‬ ֵ ‫ַר ִבּי ֲחנַ נְ יָ א ֶבּן ְת ַּר ְדיֹון‬ .‫מֹושׁב לֵ ִצים ֹלא יָ ָשׁב‬ ַ ‫ ֶשׁנֶ ֱּא ַמר ְּוב‬,‫מֹושׁב לֵ ִצים‬ ַ ‫ ֲה ֵרי זֶ ה‬,‫תֹורה‬ ָ ‫ ְשׁכִ ינָ ה ְשׁרּויָ ה‬,‫ּתֹורה‬ ָ ‫יהם ִד ְּב ֵרי‬ ֶ ֵ‫ּׁיֹוש ִׁבין וְ יֵ ׁש ֵבּינ‬ ְ ‫ֲא ָבל ְשׁנַ יִ ם ֶש‬ ’‫ ֶשׁנֶ ֱּא ַמר ָאז נִ ְד ְבּרּו יִ ְר ֵאי ה’ ִאיׁש ֶאל ֵר ֵעהּו וַ יַ ְּק ֵשׁב ה‬,‫יהם‬ ֶ ֵ‫ֵבּינ‬ .‫וַ יִ ְּש ָׁמע וַ יִ ּכָ ֵּתב ֵס ֶפר זִ כָ ּרֹון לְ ָפנָ יו לְ יִ ְר ֵאי ה’ ּולְ ח ְֹש ֵׁבי ְשׁמֹו‬ ,‫ּ​ּתֹורה‬ ָ ‫עֹוסק ַב‬ ֵ ְ‫ּׁיֹושׁב ו‬ ֵ ‫ ִמנַ ּיִ ן ֶש ֲׁא ִפּלּו ֶא ָחד ֶש‬.‫ֵאין לִ י ֶאלָ ּא ְשׁנַ יִ ם‬ ‫ ֶשׁנֶ ֱּא ַמר יֵ ֵשׁב ָב ָּדד וְ יִ דֹּם כִ ּי‬,‫קֹוב ַע לֹו ָשׂכָ ר‬ ֵ ‫ֶש ַׁה ָקּדֹוׁש ָבּרּוְך הּוא‬ )’‫ (פרק ג’ משנה ג‬.‫נָ ַטל ָעלָ יו‬

F

rom this verse we would know this only about two people; how do we know that if even one person sits and occupies himself with Torah, the Holy One, Blessed is He, determines a reward for him? For it is said: “Let one sit in solitude and be still, for he will have received [a reward] for it” (Eichah 3:28).

‫ ְשׁכִ ינָ ה‬,‫תֹורה‬ ָ ‫ׁיֹוש ִׁבין וְ יֵׁש ֵבּינֵ ֶיהם ִד ְב ֵרי‬ ְ ‫ַא ָבל ְׁשנַ יִם ֶש‬ ‫ ְׁשרּויָה ֵבינֵ ֶיהם‬- But if two sit together and words of Torah are between them, the Divine Presence rests between them. By studying Torah, which is the repository of G-dly intelligence, the learners are able to perceive a degree of Hashem’s glory (Meiri).

According to Tiferes Yisrael, two who study Hashem’s word together are blessed with enlightenment in their studies and enjoy Hashem’s personal concern.

Unlike scorners, who never merit the Divine Presence (see Sotah 42b), those involved in Torah study sense the immanence of Hashem (Tosafos Yom Tov). ’‫ וַ י ְַק ֵשׁב ה‬,‫ “ ָאז נִ ְד ְבּרּו י ְִר ֵאי ה’ ִאיׁש ֶאל ֵר ֵעהּו‬:‫ֶׁשנֶ ֶא ַמר‬ ‫ לְ י ְִר ֵאי ה’ ּולְ ח ְֹׁש ֵבי ְשׁמֹו‬,‫ וַ יִּכָ ֵתב ֵס ֶפר זִ ּכָ רֹון לְ ָפנָ יו‬,‫ ”וַ י ְִש ָׁמע‬-

Rabbi Chanina ben Tradyon says: If two sit together and there are no words of Torah between them, it is a session of scorners, as it is said: In the session of scorners he does not sit (Psalms1:1).

But if two sit together and words of Torah are between them, the Divine Presence rests between them, as it is said: “Then those who fear Hashem spoke to one another, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and give thought to His name” (Malachi 3:16).

another that Hashem recorded this in a book of remembrance and is now rewarding them for it.”

The verb ‫ נִ ְד ְּברּו‬is in the causative form. In studying Torah one should not only speak, but also seek to elicit his study partner’s opinion (R’ Avraham Azulai).

‫עֹוסק‬ ֵ ְ‫יֹוׁשב ו‬ ֵ ‫ ִמנַ יִן ֶש ַׁא ִפילּו ֶא ָחד ֶׁש‬,‫ֵאין לִ י ֶאלָ א ְׁשנַ יִם‬ ‫קֹוב ַע לֹו ָׂשכָ ר‬ ֵ ‫ ֶׁש ַה ָקדֹוׁש ָבּרּוך הּוא‬,‫ּ​ּתֹורה‬ ָ ‫ ַב‬- From this

verse we would know this only about two people; how do we know that if even one person sits and occupies himself with Torah, the Holy One, Blessed is He, determines a reward for him? Since the merit of many people who fulfill the Torah’s dictates is disproportionately greater than that of an individual who does so (see Rashi, Leviticus 26:8), one might suspect that the solitary learner does not merit a G-dly presence (Tiferes Yisrael).

Rambam cites the Talmud (Berachos 6a), which differentiates between the two cases: Of course, a person who studies alone merits the Divine Presence, but the Torah of two people is recorded in Hashem’s book of remembrance, while the Torah of one person is not. Maharsha (ibid.) explains: When two people investigate a Torah topic together, the intellectual give and take will generally result in a correct halachic application. Hence, their efforts are recorded in a book of remembrance for posterity.

as it is said: “Then those who fear Hashem spoke to one another, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and give thought While it is proper to study the words of Torah to His name” (Malachi 3:16). The phrase one aloud (see Eruvin 54a), individual learners often another indicates that the verse refers to two do not do so. Hence, unlike the earlier stich people (Rashi, Rav). Those who fear Hashem of the mishnah, which discusses two who sit spoke words reflective of that awe (i.e., words with audible words of Torah between them, one of Torah) to one another, and Hashem listened person is characterized merely as being occupied [intently, as if in close proximity to them] and with Torah (Tosafos Yom Tov). Nonetheless, heard. This implies that Hashem is present when two persons converse on Torah topics (Meiri). R’ Hashem determines and establishes a proper reward for him.

Yonah adds that the mishnah refers to the reward that the righteous will receive in the future: “It is ‫ ּכִ י נָ ַטל ָעלָ יו‬,‫ “י ֵ​ֵׁשב ָּב ָדד וְ ִידֹם‬:‫ – ” ֶשׁנֶ ֶא ַמר‬For it is said: because they exchange words of Torah with one “Let one sit in solitude and be still, for he will have

received [a reward] for it” (Lamentations 3:28).

His mental occupation with Torah is deemed in Hashem’s eyes as if he engaged in verbal study (R’ Yonah).

Guaranteed dividend. The mishnah uses the word ‫קֹובע‬ ַ , establish, which implies not only that there is a reward for Torah study, but that the reward is guaranteed. While a transgression can cancel out the merit and reward for another mitzvah, Torah study is an immutable source of recompense. Furthermore, the merit of Torah study constantly shields man from troubles, both during study and after (see Sotah 21a) It’s up to us. The term ‫ שכינה‬denotes Hashem’s presence in this world, for although Hashem is transcendent, He projects His Presence into the physical sphere. Following HaChassid Yaavetz, when people allow the Torah to dictate the way they conduct the mundane details of their lives, they allow Divinity to permeate their daily existence. This is ‫ ְשכִ ינָ ה‬, the Divine Presence.

More profoundly, the greatest access we have to Hashem is through the G-dly intelligence He reveals to us in the Torah. The deeper one drinks of that well, the more G-dliness enters his life.

The Kotzker Rebbe once asked a young chassid: “Where is Hashem to be found?”

Answered the newcomer: “The world is full of His glory.” “No, no,” said the Kotzker. “Hashem is found wherever man allows Him to enter.”

Reward for joy. Rabbi Avraham Pam compares people conversing in Torah to the newly engaged young woman who shows off her engagement ring to others. The girl is so excited that she wants to share the tangible evidence of her joy with everybody. Likewise, one who appreciates the sparkling beauty of the Torah’s wisdom wants everybody else to share in his joy.

Hashem remembers these moments of passion and repays man for them.

T H I S P A G E I S K I N D LY S P O N S O R E D B Y

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