Oneg Voeschanan

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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

‫ | ט”ז אב תשע”ו | פ’ ואתחנן‬20th August 2016

‫מוצש’’ק‬

‫הדלקת נרות‬

LONDON: 7:59 PM

LONDON: 9:08 PM K I N D LY S P O N S O R E D

‫שבת נחמו‬

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

Tefila T-fil-a - To Feel A… Rabbi Meyer Amar | M.A.(Jewish Education). Senior Kodesh Teacher at Hasmonean High School A story is told about Reb Yeshaya Bardaki Zt”l1, a talmid of the great Reb Chaim Volozhin Zt”l. He had a great desire to live in Eretz Yisroel. Two weeks into his boat journey from Europe with his 7 and 8 year old children, stormy waters arose. The waves became meters high and they all had to hold on for dear life to remain aboard. The storm worsened and eventually broke the ship into pieces. Reb Yeshaya shouldered his children and began swimming away from the wreckage in a valiant attempt to escape the carnage and save their lives. An hour went by like this as he weakened further and further from the exertion. He worried that if he continued in this way they would all die. He had a heart wrenching decision to make – should we all die or can one be left behind to drown so the others might be saved. As he racked his brain in the stormy seas, a Gemora sprung to mind in Meseches Horoyos. There are Dinei Kedima in such tragic circumstances, Chas Vesholom. He explained to one child his pesak din and the gadlus in accepting death leshem Shomayim. The child began reciting the Shema for the last time. As Reb Yeshaya’s hand slipped away from the child the child gave a shriek ‘father, father have mercy’. He had never ever heard such a gut wrenching cry from his child, suddenly he found new untapped energy and managed to return the child to his shoulder and continued to swim with renewed powers he didn’t know he had. Each time he began to falter and splutter the child shouted again and he would find new reserves to swim the remaining few kilometres until the shore was in sight and finally safety. After having collapsed in the sand and become somewhat revived the child expressed to the father with great feeling ‘you saved my life’ to which he feebly replied ’ No, it was you who saved yourself by crying out so emotionally that you made me find new energies’.

Upon his return to Yerushalayim, as he related the amazing salvation, he remarked that H’shem had taught him a lesson about His relationship with mankind. I am here to save you and I have the energy and power to do so but I need to see that you yearn for me with true intensity.

1 Brought down in the Sefer Otzros Hatorah - Devarim

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NOW IN THE FOLLOWING PLACES

Lilui Nishmas We call this Tefila.

Moshe Rabbeinu famously Esther Bat Dona davened to H’shem to allow him into Eretz Yisroel.

H’shem told him ‘Rav loch al Tosif daber Eilay’ - enough for you, do not continue to speak to me. The Gemora in Brochos2 states that Tefila is greater than Mitzvos and Maasim Tovim as we see that Moshe was successful to at least see Eretz Yisroel. We need to understand why should H’shem change his mind if he has already decreed a certain future, how can that be changed through Tefila?

The Sefer Haikarim3 explains that it is not H’shem who has changed his mind but rather the person has changed himself through Tefila. Now H’shem is dealing with a new you who can have different decrees to the previous you.

I would like to suggest that this is connected to a later part of this Sidra – the Aseres Hadibros. The first of the 10 commandments instructs us to believe that H’shem exists and has the power to control our lives as he displayed in Mitzrayim.

When we daven sincerely we are acknowledging the existence of our G-d who has the power to make anything happen in our lives.

The greater the intensity of the internalisation of this knowledge into our emotional state amplifies the power of our adherence to the first commandment. If we can feel like that child, whose whole life depended on the father at that crucial moment, where life and death were teetering in the balance, then we can reveal and merit salvation that was not available before.

For questions on Divrei Torah please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@ jewishfuturestrust.com To receive this via email or for sponsorship opportunities please email mc@markittech.com

This weeks Oneg Shabbos Publication is sponsored

‫לעילוי נשמת‬

‫הרה״ח‬ ‫ר׳ אהרון‬ ‫מנחם‬ ‫מנדיל בן‬ ‫ר׳ משה‬ ‫ביוד ז״ל‬

This is said to be the meaning of why some people say or think the words ‘Da Lifnei Mi Ato Omed, Lifnei Melech Malchei Hamelochim Hakodosh Boruch Hu’ just before Shemone Esrei.

By connecting ourselves meaningfully to the first commandment we increase our potential power of a successful Tefila.

May we all merit to have the presence of mind to focus on our Tefila and grab the opportunity to change and begin a metamorphosis into a new and improved ‘you’.

2 32b 3 Sefer Ha-Ikarim ("Book of Principles") is a fifteenth-century sefer by Rabbi Joseph Albo

Riddle of the Week

BY BORUCH KAHAN

The Torah tells us in this week’s Parshah that a place has a second name, however Rashi in a previous Parsha tells us that this place in fact has 2 other names, what are they and where does Rashi tell us this?

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

Answer on page 7

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 Daniel Fine | Community Rabbi, Stanmore and Canons Park US and the Hasmonean Beis Programme Va’eschanan is the second time the Ten Commandments appears in the Torah: the first time being in Yisro. We have noted previously that there are several differences between the two sets of commandments, with various different explanations given by the commentaries: some giving individual reasons for each difference and others preferring to give overarching scope on the reason for the existence of differences in general.

One of those differences pertains to the mitzvah of Shabbos: in parshas Yisro the reason for Shabbos is given as ‘for Hashem created the world in six days and rested on the seventh...’ whilst in Va’eschanan the reason given is Hashem taking us out of Egypt.

Which is it? In his sefer, Gevuros Hashem, the Maharal writes that these two reasons simply reflect two different aspects of Shabbos: the holiness of Shabbos and the fact that it was given as a gift to Bnei Yisrael. The creation of the world is the source for the holiness of Shabbos, whilst the Exodus is the reason that Klal Yisrael were charged with observing this holy day. There is a beautiful Midrash we have cited previously that illustrates what the Shabbos-Klal Yisrael partnership is all about...

The Midrash writes that Hashem blessed the day of Shabbos ‘for it had no partner’. All the other days of the week were partners with each other, but Shabbos had no partner. In the words of the Midrash ‘Rabbi Shimon ben Yochai said: ‘Shabbos said to Hashem ‘they all have partners, and I have no partner.’ Hashem responded ‘Klal Yisrael will be your partner… this is what the passuk means ‘remember the day of Shabbos to sanctify it’’ (Shemos 20:8). I don’t need to tell you that this Midrash is extremely cryptic and fantasy tale-esque.

Firstly, what does it mean that every other day has a partner? Secondly, why does Shabbos feel that it needs a partner? Thirdly, what is the proof from the passuk; why are Bnei Yisrael

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greater partners to the day of Shabbos than to every other mitzvah that we observe? The Vilna Gaon reveals the depth of this Midrash, as elaborated on by Rav Tzvi Kushelevsky shlit’’a.

Just as in a marriage, a partner brings out the potential of the other: bringing their plans and aspirations to fruition – turning potential to actual. Moreover, adds the Gra, the way we are to view the week here is that Shabbos is in the middle. Thus, each day has a partner: day one (Sunday) is paired with day four (Wednesday), Monday with Thursday, and Tuesday with Friday - leaving Shabbos in the middle without any partner.

As the Gra continues, the depth of this is that the creation that occurred on each day in Bereishis saw its potential completed and actualised through its complementing partner.

For example, on day one, light was created whilst on day four, the job was completed – the sun and stars were given times and roles.

Day four was thus the partner of day one, for it completed the creation of light. Similarly, day two and day five are partners. For on day two Hashem ‘split the waters,’ whilst on day five the fish, amphibians and various sea creatures were created: the sea’s occupants moved in.

Likewise, days three and six are partners by virtue of the creation of the land. On day three the land emerged and plant life was formed, whilst on day six the animals (and humans) that inhabit the land were created. So each

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PARSHAH

Shaaabbos!

day had a complementary day to turn potential to actual. Shabbos, a day bereft of physical creation, was understandably left in the lurch: the teams having been picked, Shabbos was left alone (on the figurative bench) with no partner. Thus, argued Shabbos, ‘who will be my partner – who will bring out my potential into the world?’ And Hashem responded that ‘Klal Yisrael will be your partner.’ Klal Yisrael will be able to bring out the sanctity of Shabbos and access its potent spiritual quality, thereby enhancing and actualising it. This is the depth of the passuk ‘remember the day of Shabbos to sanctify it’: we have the power to sanctify the day of Shabbos itself – to increase and enhance its sanctity. This, adds the Gra, is why Shabbos is called ‘a bride’ and why we go out to greet Shabbos (nowadays enshrined in the kabbalas shabbos service) – for we are real partners with Shabbos: we have the awesome power and responsibility to bring out the sanctity and laden potential of Shabbos itself. As a friend of mine once commented, the passuk says ‘and Bnei Yisrael observed Shabbos – to make the Shabbos’ (‘la’asos es Ha’Shabbos’): our ‘making Shabbos’ here refers to our actualising and harnessing its potential.

A baby must wait eight days before his bris milah in order to experience and ingest the kedusha and revitalising vitality of Shabbos (Ohr Hachaim). Yet the Gra in Yeshaya writes that we can only experience the sanctity of Shabbos if we observe the day of Shabbos: that neshama yeseirah (more potent neshama) that is present on Shabbos is only bequeathed to those who observe the sanctity of the day.

The Tanya stresses the observance of the details of the Rabbinic laws such as muktzeh too, as crucial to the sanctity of Shabbos.

Given that Shabbos is our partner, there is a reciprocal relationship here: we infuse sanctity into the day of Shabbos and it infuses us with parallel sanctity, vitality and direction.

Why does Parshas Vaeschanon always come after Tisha BeAv, known as “Shabbos Nachamu”?

Rabbi Benji Landau | Associate Rabbi, Edgware Yeshurun and Director of Mesila UK

As we arrive, this week, at Shabbos Nachamu, we begin the seven-week period known as the sheva d’nechemta, the 7 weeks of consolation which lead us all the way to Rosh Hashanah. That’s right, just seven weeks until the Yomim Noroim are upon us!

As we begin that journey, there is a wonderful idea in this week’s sedra that can help us to prepare for the forthcoming period of teshuva and tefilla. With so much focus on davening it’s worthwhile being prepared, and the best way to do that is to understand one of the most fundamental aspects of tefilla in general.

into the land. A proof to support the idea that he could have asked for entry into the land without having the requisite merit; the posuk in Shemos 31:17 states, ‫אשר אחון‬-‫וחנותי את‬, that Hashem is able to demonstrate kindness, even to those who are without merit.

The Kli Yakar is bothered by various elements of Rashi’s comment. Firstly, the mere suggestion that Moshe was in a position to exchange spiritual merit for this-worldly reward, is antithetical to Torah-thinking; fulfilment of mitzvos simply does not mean that Hashem ‘owes us one.’ The idea that Rashi seems to be positing, namely, that Moshe’s plea was predicated on the basis of quid pro quo, is just not possible.

The Maharal in the Nesivos Olam, Nesiv Ha’avoda asks a key question about davening.

It’s axiomatic that the Al-mighty is all-powerful, all-knowing and all-loving. He knows what’s best for us, able to achieve any end and loves us enough to do the right thing for us. If that’s true, why do we even bother engaging in tefilla; Hashem surely knows better than we do what’s best for us and will give it to us anyway?

Moreover, the verse that Rashi cites in support of his position is equally troubling. The thrust of that verse is to demonstrate that even a person lacking merit can still be in receipt of Hashem’s kindness. However, that does not provide any meaning as regards to a person who is specifically lacking in merit – Moshe’s not being allowed to enter the land was due to the transgression of hitting the rock instead of speaking to it. That consequence applies regardless of how meritorious Moshe is.

The opening posuk of this week’s sedra describes Moshe Rabbeinu’s plea to the Almighty to allow him to enter into Eretz Yisrael, even if it’s only for the briefest of moments. The word used to describe Moshe’s tefilla is ‫ואתחנן‬, which implies some sort of free gift. Rashi tells us that’s exactly what it means and offers insight as to why this was the tone of Moshe’s prayer.

‫אין חנון בכל מקום אלא לשון מתנת חנם אף ע"פ‬ ‫שיש להם לצדיקים לתלות במעשיהם הטובים אין‬ ‫מבקשים מאת המקום אלא מתנת חנם לפי שאמר לו‬ ‫(שמות לג) וחנותי את אשר אחון אמר לו בלשון ואתחנן‬:

Before mentioning the Kli Yakar’s answer to this question, let’s add one final thread to the discussion. The meforshim are keen to understand why exactly Moshe was so adamant that he should be allowed into Israel.

One of the four answers that the Abarbanel offers is as follows. Moshe’s motivation was the opportunity to add further aspects of perfection and spirituality to his already refined being. With entry to the land of Israel came the chance to perform mitzvos that it is

‘Chinun’ refers to a type of prayer that implies a free gift. For even though Moshe most surely have had a plentiful supply of merits which he could have ‘cashed in’, righteous individuals on the sublime level as that which Moshe had achieved, prefer not to do so, and instead, he beseeched Hashem to give him free entry

FEDERATION

The Purpose of Prayer

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not possible to perform outside the land; mitzvos ha’teluyos ba’aretz. Such was the nature of Moshe’s personality, his reason for wanting to enter into the land was only for lofty and refined reasons.

With that in mind, we can now understand the Kli Yakar’s powerful approach that answers the difficulties in Rashi, in a way that not only defends Rashi’s comments, but offers new insight into them.

The mistake we’re making, is to believe that when Rashi speaks of Moshe asking for entry into the land as a reward for good deeds, he is not referring to the good deeds that he had previously carried out. Rather, he is referring to the good deeds that Moshe would ultimately be able to achieve if given entry into the land.

This opens new vistas for us in contemplating the purpose of prayer. We don’t make deals with the Almighty and of course we understand he knows what’s best for us.

We engage in prayer not to convince him of what’s best for us, but to demonstrate to him that we have the right motivations in asking for whatever it is we’re asking for.

Asking for all sorts of things in life without truly understanding how they will contribute positively to our spiritual goals, or to other people, is not only superficial, it borders on downright rude!

A job, a career, wealth, comfort, health, meaningful relationships, successful children, wisdom and the countless other things we ask for when davening, are all perfectly legitimate requests, but only in as much as we understand why and how those things will make a valid contribution to our lives and the lives of those around us.

As we gear up to the Yomim Noroim it’s worth setting aside some time to consider what it is we truly want to achieve in the upcoming year, and how we can get there.

If we do that, our tefillos will be on a more sublime and impactful level.

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 T H E F E D E R A T I O N

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Rashi (3:23) brings that there are ten expressions of tefilla. Why did Moshe use here the expression of techina, supplication, asking for a matnas chinom, a present as opposed to any other expression or why not ask for permission due to his own merits?

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Rabbi Dr Julian Shindler | Director of the Marriage Authorisation Office, Office of the Chief Rabbi ‫ וקשרתם לאות על ידך‬- And you shall bind them as a sign upon

your hand1 - seems to imply that the key to the observance of the mitzvah of tefillin is that the wearer should actually apply the tefillin himself, rather than have it bound upon him by another person. But what then is the position of someone who was disabled from birth, or who becomes less able through some accident or infirmity? In this article we ask: Can he fulfil the mitzvah if his tefillin are applied to him by someone else?

Consider the following: 1 Devarim 6: 8

To the question – at which point should one recite the blessing on the tefillin? the Gemara2 answers – from the time one places them on his arm. This is challenged from a statement

by Rav Yehuda in the name of Shmuel that blessings over mitzvos are always to be recited just before they are performed. Abaye and Rava contend that the berochoh is said during the period between placing the tefillin on the arm and tightening it. This position is confirmed by the Rambam3 who adds ‘Keshirah’ (binding, tightening) is the mitzvah.

bound tefillin on her husband – presumably by acting as a shaliach. However, Tosafos6 appears uncomfortable with this interpretation and suggests that that case concerned a husband who found it difficult to accomplish this by himself and she merely assisted him.

Rav Wosner7 opines that a woman may not act as a shaliach in these circumstances, adducing proof from another Talmudic passage8 which categorically states that a woman is not obligated in the mitzvah of tefillin. As such, she cannot act as a shaliach.

Nevertheless, it would appear that a person who is unable to do this himself could appoint a shaliach (agent), who is similarly obligated with this mitzvah, to apply the tefillin for him whilst the wearer recites the blessing.

Maharam Shik agrees and also considers the possibility of the helper being a woman, who is not obligated to keep time-bound positive mitzvos. In his responsum4 he rules that, since women may perform such mitzvos voluntarily, even though they are not obligated to do so, they may likewise take on the role of a shaliach.

These arguments matter only if it is assumed that keshiroh, binding, is the crucial part of the mitzvah. However, the Avnei Nezer9 writes that the mitzvah is fulfilled merely by wearing the tefillin – as indicated by the verse– ‫ והיו לאות על ידך‬10 ‘And they shall be for a sign upon your hand’. According to this view, the main practice of the mitzvah is thus not the putting on but the wearing of them.

Indeed, the Gemara records a ‘ma’aseh’ concerning a certain married woman who

In another responsum the MaHaRiT11 quoting Rabbeinu Tam understands that the verb ‫ וקשרתם‬does not refer to binding the tefillin on one’s arm but to actually tying the special knots of the tefillin. As this only occurs

2 Menochos 35B 3 Mishneh Torah Hilchos Tefilin, Mezuzah and Sefer Torah 4: 7 (according to the critical edition based on manuscripts published in Yad Peshutah by Rav N E Rabinovitch) 4 Orukh Chaim siman 15 5 Avodah Zoroh 39A

6 7 8 9 10 11

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Menochos 36A Shevet Halevi Orukh Chaim siman 8 Gittin 45B Orukh Chaim siman 40: 6 Shemos 13: 9 Orukh Chaim siman 7

(usually) once, we do not make the blessing

‫‘ לקשור תפילין‬to bind tefillin’ but say ‫להניח‬ ‫ – תפילין‬to place the tefillin. On this reading, the function of binding the tefillin is only to ensure that they remain in place. As such, the keshiroh is, effectively, a hechsher mitzvah – a preparatory act to the mitzvah, and if so, the qualifications of shlichus (agency) would not apply.

The BaCh12 likewise states that the main mitzvah of tefillin is that they should be worn – ideally - throughout the day. This is why the sages instructed that the words for the blessing for tefillin should be ‘to place the tefillin’ rather than ‘to bind the tefillin’ as otherwise one might have thought that one could fulfil one’s obligation simply by putting them on and removing them straight away. The Rabbis wanted to convey the idea that the mitzvah involves wearing the tefillin continuously for a period of time.

Accordingly, Pri Megadim13 rules that if one forgot to recite the berochoh when applying the tefillin, one may do so thereafter because the mitzvah extends throughout the period that they are worn. Rav C P Scheinberg14 zt”l also regards the wearing of the tefillin as a mitzvah that one performs with one’s body and he too argues that it should be in order for a woman to put tefillin on a man and for him to recite the blessings.

The Bottom Line: If we assume the mitzvah of tefillin to be primarily the act of putting them on, a disabled person may appoint another similarly obligated Jew – as his shaliach to put them on him. A woman may not qualify as a shaliach as regards to this, but she may assist.

However, according to those poskim who regard the putting on of the tefillin merely as preparatory to the mitzvah of wearing the tefillin, it would be in order for any person to put them on him.

12 Commentary on the Tur Orukh Chaim siman 25 13 Orukh Chaim siman 25: Eshel Avrohom para 12 14 Mishmeres Chaim

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Tefillin and Disability

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What is so special about Eretz Yisrael that Moshe was so desperate to go there (something that we have found throughout the generations, the desire of great people to embark on difficult journeys to reach Eretz Yisrael)?

Rabbi Zvi Gefen | Aish UK Asks the Maharal why is it that Chazal look at the differences of zochor V’shamor when there are so many other differences between this parsha and the other set of Aseres Ha’dibros?

Why couldn’t it just say zochor V’shamor in one place and we would read “zochor V’shamor es yom Ha’Shabbos Le’kadshoi”. If they are two different mitzvos why couldn’t they still be together?

The Maharal continues; “everything on Shabbos is double, we have two candles, two loaves of bread, there were two lambs brought up, since Shabbos is this world and the next world”.

What does all this have to do with Shabbos?

Explains the Maharal; Hashem created in 6 days this world and the next, when he said “the world was perfect” he was referring to the entire creation. When you look at this world together with the next world it’s all fine. This world without a look at the next isn’t fine. Hashem created this world and another world. The perfection of the world is this world and the next world. When you see the whole picture then we are all clear. The evil success in this world is because there is no reward in the next. Hashem’s resting is a declaration that the world is perfect.

The Maharal brings out a very important yesod.

What does it mean Hashem rested? Hashem wasn’t worn out, He didn’t need a hammock. We say in ve’shomru that Hashem was shovas Va’yinafash. What does that mean?

Says the Maharal, that the resting was a declaration that the creation is complete, not missing anything and the world was perfect.

The problem is, do we agree? How can you say the world is complete? There is endless potential, but humanity has made a big mess of it. It’s a world that allows human beings to destroy each other and themselves. How is that a complete world?

That’s how you understand a wicked gaining in this world, and a tzaddik losing out.

Shabbos is the day when we are living this world and the next world together. That is how we appreciate the “resting” of Shabbos. We sit back and understand that Hashem created a perfect world but it’s only perfect because it has an Olam Ha’ba. On Shabbos we take it easy. We remember that Hashem created a perfect world and ultimately all will work out. To quote my rebbe “On Shabbos we need to be able to feel the menuchah in the Creation. Menuchah means appreciating how life all works out, that everything is just right. Any questions we have are because we are cornering off a small segment from existence, taking something out of context and asking a question”.

We say the Mizmor shir L’yom Ha’shabbos three times on Shabbos where Dovid ha melech talks about the philosophical question of why bad things happens to good people and how we see good things happen to those that seemingly are bad; “a fool cannot understand....the wicked sprout like grass and blossom” which is a reference to seeing how people that do the wrong thing do well in this life. “It’s to destroy them for eternity”- you should know they suffer, because they have done it all now in order not to get to the next world “A righteous man will flourish like a date palm”

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The Resting of Shabbos

Therefore we signify that with the two of everything since the way to see Shabbos in a complete picture is to look at both worlds Therefore Shabbos has to be made of Shamor Ve’zochor B’dibbur Echad”, the command itself includes that double expression. It means the Mitzvos of the day has to be double.

What is the zochor? Kiddush by way of saying “zochor es yom Ha’shabbos Lekadsho”.

A Jew that learns all the Halochos of Shabbos well and is careful with all the Halochos and all the stringencies, is he the complete Shabbos Jew? It seems that he is Shomer Shabbos but not zochor ha’Shabbos. There is mitzvah to be zochor, which means that you have to mention Hashem, through Kiddush. When Chazal established it, it was with their understanding of what the torah wanted, therefore we mention Hashem creating the world and Hashem taking us out of Egypt.

Shmiras Shabbos just isn’t an acknowledgment of Hashem’s resting from creating the world but it’s also declaring that the world is perfect through the two worlds When we say Kiddush on Friday night we are saying that there was a creation and there is a resting. We have to feel it. The zechira explains our shemira. The reason we don’t do work is because the world looks like it needs our work. We show that the world doesn’t need our work. On Shabbos we see the truth that the world doesn’t need us. The world and all its’ seeming problems are there to give us an opportunity for ourselves to build our Olam haba. This is the way you are supposed to feel.

Try to remember on Shabbos why we are keeping Shabbos, feel it in davening. Maybe even talk about it.

Shabbos is a day when we appreciate the total perfectionism of this world, on Shabbos we recognise that the purpose of being here isn’t because the world needs us, rather an opportunity to build us for eternity.

ANSWERS 1 Parshas Vaeschanon contains the second Luchos. These express the idea that after the breaking of the first Luchos there is still hope. So too, after the churban there is still hope and we believe in the coming of Moshiach and that the third Beis Hamikdash will be built. It has a special name of Shabbos Nachamu being the first of the shiva d’nechemta, the seven weeks of comfort that follow Tisha B’Av, with a message from the parsha.

2 Perhaps the idea here is that Moshe as a great person who viewed nothing as coming to him and therefore did not use his merits as a reason, to be allowed. He therefore asked for a present as opposed to demanding rights.

3 The Gemara (Sota 14a) says that there are certain mitzvos that can only be done in Eretz Yisroel and it was this that Moshe wanted so much to do. Additionally, since there is more kedusha there, even the same mitzvos that are done there are changed and are of a higher spiritual quality.

4 Rashi (3:27) implies that it was for Moshe’s benefit, the part of his request that was granted. Alternatively, we find elsewhere the power of seeing can cause goodness to be

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OHR YISRAEL 4.

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bestowed and here it was Moshe’s seeing the land that would somehow make it easier for the other Jews when they entered there. Perhaps the idea here is that the sin of the meraglim caused by their negative seeing preceding the entry of the Jews into Eretz Yisroel. By Moshe now looking he was causing a positive seeing of Eretz Yisroel that would now precede the Jews entry into Eretz Yisroel.

5 Rabbeinu Bechaye (3:27) brings that it was for the benefit of all the Jews who are buried outside of Eretz Yisrael – like the generation of the desert and all other Jews in exile throughout the ages. They now can feel “comforted” and honoured that also a great person like Moshe is also buried outside of Eretz Yisrael.

6 We must recognise that Hashem knows everything. If He gives a specific number of mitzvos then there is a reason for this number. Wanting to add mitzvos is like saying that ‘we know better’ and this is obviously wrong.

Riddle Answer In last week’s Sedrah Devarim 3:9 Rashi tells us that Chermon has 4 names the two in last week’s Sedrah are Siryon and Senir and the two in this week’s Sedrah are Chermon and Siyon 4:48

A COMMUNITY SERVICE OF THE

EDGWARE

YESHURUN

Moshe was allowed to see Eretz Yisrael from on top of a mountain. Was this viewing for his benefit or for the benefit of the other Jews?

7

QUIZ TIME

SHABBOS MINCHA 6.00PM FOLLOWED BY SHIUR APPROX 6.20PM

‫עקב‬

MINCHA 7.45PM SHIUR: 8.00PM FOLLOWED BY MAARIV

169-171 GOLDERS GREEN ROAD NW11

BEIS HAMEDRASH BEIS SHMUEL

‫אב תשע“ו‬

AUG 2016

SHRAGA KALLUS ‫שליט“א‬

WITH RABBI

SUMMER SHIURIM

TUES

Really? I can do WHAT? Surprising ‫ קולות‬and ‫ חומרות‬in ‫הלכות שבת‬ ‫לע״נ ר׳ חיים משה בן ר׳ אלימלך ז״ל ולע״נ ר׳ שמעון בן ר׳ חיים משה ז״ל‬ Cholent and Coffee on a Thursday night ‫שאלות בשר וחלב‬ ‫לע״נ ר׳ חיים אפרים בן ר׳ אליעזר שלמה ולע״נ פעסיל בת ר׳ אליעזר נלב״ע ח״י אב‬ Finger tips or shower ‫מים אחרונים‬ ‫לע״נ ר׳ שמעון צבי בן ר׳ שלמה הכהן ז״ל נלב״ע כ״א תמוז‬

20 ‫ט“ז‬ 22 ‫י“ח‬ 23 ‫י“ט‬

Get it right and your life will change ‫ברכת המזון‬ ‫לע׳׳נ ר׳ אהרן חיים ז׳׳ל ביבדלחט״א ר׳ ראובן יצחק נ״י‬ Do you believe? ‫הלכות בטחון‬ ‫לע״נ הבח׳ שמעון ז״ל ביבלחט״א ר׳ אשר צבי משה ני״ו נלב״ע כ״ג אב‬ It’s Shabbos but I can’t have another, I’m driving ‫הלכות קירוב‬ ‫לע״נ הילד רפאל יוסף ז״ל ביבלחט״א ר׳ משה דוד נ״י‬ It started when he hit me back! ‫כעס‬ ‫לע״נ הילד ישראל צבי ביבלחט״א הר״ר שאול נ“י‬ R’ Chaim Kanievsky on ‫הלכות תפילה‬ ‫לע״נ הרב ר׳ פסח בן הרב ר׳ אברהם יעקב נלב״ע י״ב תמוז‬

25 ‫כ“א‬ 27 ‫כ“ג‬ 29 ‫כ“ה‬ 30 ‫כ“ו‬ 31 ‫כ“ז‬

All shiurim will be delivered in English. The ‫ עזרת נשים‬will be open

MINI SERIES 3/3 l

Prepare to go into the palace ‫ זימון‬before Bentching ‫לע״נ הרה״ח ר׳ יצחק שלמה בן ר׳ שמואל זנויל קראוס ז״ל‬

24 ‘‫כ‬

MINI SERIES 2/3 l

MINI SERIES 1/3 l

Whipping the person behind you! The halochos of putting on a ‫טלית‬ ‫לע״נ מרת ראציל בת ר׳ שלמה צימער ע״ה נלב״ע כ״ו תמוז תשע״ו‬

18 ‫י“ד‬

The most powerful of answers ‫אמן‬ ‫לעילוי נשמת הרה״ח ר׳ אהרון מנחם מנדיל בן ר׳ משה ביוד ז״ל נלב“ע י“ב אב‬ The door has been open all week ‫הלכות יחוד‬ ‫לע״נ מרת חנה גנענדל בת ר׳ יחיאל דוד ע״ה נלב״ע י״א אב‬

16 ‫י“ב‬

‫בס“ד‬

17 ‫י“ג‬

WED THURS

‫שבת‬ MON TUES WED THURS

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‫שבת‬

5.

MON

??

TUES

8 WED

‫ואתחנן‬ ‫ראה‬

Not only was Moshe not allowed to enter Eretz Yisrael when alive, but also his bones after death were not taken there (unlike Yakov and Yosef’s as well as the other shevatim’s bones). Why not? Was this a punishment for him or was it for the benefit of the Jews?

‫פרקי אבות‬

Pirkei Avos

Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:

The Noé Edition PIRKEI AVOS

‫ ָחכְ ָמתֹו‬,‫ כָ ּל ֶש ַׁמ ֲּע ָשׂיו ְמ ֻר ִבּין ֵמ ָחכְ ָמתֹו‬,‫אֹומר‬ ֵ ‫הּוא ָהיָ ה‬ ‫ ֵאין ָחכְ ָמתֹו ִמ ְת ַקיֶ ֶּמת‬,‫ִמ ְת ַקיֶ ֶּמת וְ כָ ל ֶש ָׁחכְ ָמתֹו ְמ ֻר ָבּה ִמ ַמ ֲּע ָשׂיו‬ )‫ משנה יב‬,‫(פרק ג‬ ‫ ּכֹל ֶש ַׁמ ַע ָשיו ְמ ֻר ִּבין ֵמ ָחכְ ָמתֹו ָחכְ ָמתֹו ִמ ְת ַקיָ ֶמת‬:‫אֹומר‬ ֵ ‫הּוא ָהיָ ה‬ He [R’ Chanina ben Dosa] used to say: Anyone whose good deeds exceed his wisdom, his wisdom will endure.

The previous mishnah mandated a strong commitment to refraining from transgression as a precondition to acquiring enduring wisdom; this mishnah refers to a commitment to fulfil positive commandments as a prerequisite (Rav).

The term, ‫ ְמ ֻר ִּבין‬exceed, implies greater quantity or importance (Tosafos Yom Tov). Thus, one should perform good deeds in greater quantity and frequency and with greater care than is called for by his intelligence. Even if, in a narrow halachic sense, he has no obligation, he should go beyond the demands of the law and his own perceptions and seek to perform deeds that please G-d, whether towards Hashem or towards his fellow man (Meiri).

In areas of doubt, where one cannot ascertain with his own judgment whether he is obligated to fulfil a certain mitzvah or not, he should nevertheless fulfil it (Midrash Shmuel). Another explanation is that even when one does not understand the rationale for a mitzvah, he must still perform it. One’s actions must exceed his limited understanding (Tiferes Yisrael).

Rashi renders ‫ ִמ ְת ַקי ֶָמת‬is of everlasting value. Only if one’s learning results in increased good deeds and charity is the wisdom he acquires of eternal value.

The mitzvah of tefillin is symbolic of this precept. One places the tefillin on the hand first and then on the head; and when he removes them, the tefillin of the hand remain on until those of the head are taken off. Thus, the head tefillin, representing wisdom, are never worn without the hand tefillin, representing action. Ideas and wisdom are only valuable if they are translated into action.

The question arises, however, that it seems impossible for one’s good deeds to exceed his wisdom. Since he cannot act without foreknowledge of what he plans to do, his wisdom perforce must always exceed his deeds. R’ Yonah explains: On the first day of Nissan, Moses commanded the Children of Israel to bring the Pesach offering on the fourteenth, yet as soon as he finished giving them the commandment, the Torah states, And the Children of Israel went and did so (Shemos 12:28). The Sages explained that since they took it upon themselves to do so, the Torah credits them as if they had done so immediately (Mechilta, Bo 12:2).

[Hashem deems a sincere commitment as a completed act.] A general commitment to fulfil Hashem’s mitzvos, even those that one may not yet have learned, makes one’s actions greater than his knowledge.

Avos De Rabbi Nosson (22:11) writes: “One whose deeds exceed his wisdom, his wisdom endures, as it is said, We will do and we will hear” (Shemos 24:7), for the Jews committed themselves to carry out all the commands of the Torah even before they knew what would be demanded of them. The verse from Shemos is cited as a perfect example of the principle in our mishnah; for if one commits himself wholeheartedly to the ways of the Torah, he receives merit for what is revealed to him as well as for that which is still unknown, as did Israel at Sinai when they declared, “We will do and we will hear,” placing their acceptance of the deed before their hearing of it. Otherwise, it is impossible that a man’s deeds can be more than what he knows (Shaarei Teshuvah 2:10).

Intended Incident. As one’s understanding of the true meaning of life matures and he better appreciates Hashem’s expectations of him, he constantly refines his character and behaviour and his increasing wisdom is linked to eternity. However, if his experiences do not change his approach to Hashem, then his wisdom, never fully realized, exceeds his actions. Such wisdom is of negligible value; it is certainly not enduring.

According to R’ Menachem Mendel of Vitebsk, this idea sheds light on an enigmatic statement of the Sages (see Rashi, Numbers 6:2): “Why is the section regarding a nazir placed immediately after that of a sotah? To teach, that one who sees a sotah degraded [by the terrible punishment visited upon her (see Numbers 5:27)] should become a nazirite and abstain from wine, since wine can lead to immoral behaviour. If wine leads to immorality, then shouldn’t everybody abstain from it? Why is a nazirite vow particularly appropriate for one who witnessed a sotah’s downfall?

Our mishnah provides the answer. Every human experience, understood properly, is really a lesson from Hashem on how to serve Him better. There are no accidents, only messages. That someone witnessed a sotah’s downfall was not coincidental; he must analyse the experience and use it to better himself spiritually. Thus he is advised to take on the vow of a nazir. If his wisdom exceeds his actions because he does not bring into deed the lessons taught through his life experiences, the lessons accrue no eternal value.

There is a story of Rabbi Saadia Gaon which finely illustrates the importance of learning from experience. Rabbi Saadia was asked by his disciples why he engaged in constant repentance. What sins had he committed? He replied that once, as a traveller, he had spent a day at an inn, where the innkeeper treated him as he would any other guest. The next morning, the leading citizens of the town converged on the inn to greet R’ Saadia and benefit from his wisdom. After they departed, the innkeeper approached him and said tearfully, “Please, Master, forgive me for not serving you properly.”

“But you treated me very well. Why do you apologise?”

“I treated you as I treat all my guests. Had I only known yesterday who you were, I would have served you as befits a person of your stature!”

R’ Saadia told his students that the innkeeper’s reaction illustrates the feelings that a Jew should have. The innkeeper was not remiss in his behaviour, but if he had known the truth a day earlier, he would have acted differently. In our service to Hashem, we should take the same approach. Surely we realise when we are middle aged that our youthful service of Hashem was immature and unsophisticated; if only we knew then what we know now, we would have acted differently.

The same holds true when we examine our deeds of yesterday. Every life experience must teach us how to better fulfil our spiritual mission.

Should we not repent, therefore, for failing to serve Hashem yesterday as we do today?

Rachel Charitable Trust QUIZ TIME

??

livingwithmitzvos.com

6. There is the mitzva of not adding to or detracting from the mitzvos of the Torah. It is easy to understand why we may not detract, but why can we not do more?

9

Rabbi Lister | Rabbi, Edgware United Synagogue

‫ברוך ה' יום‬ New-Dimensional History “Baruch Hashem Yom Yom” – “Blessed is Hashem day by day” Shimon bar Yitzchak | 10th – 11th century Mayence The start of this zemer is a volcano ready to blow its top. We relive the many difficult periods of Jewish history, and recall Hashem’s salvation each time: When they had trouble [in Egypt] it was hard for [Hashem] as well. …He showed them the strength of His love And He was revealed to lift them from the depths of the pit.

[Hashem] was sent to Babylon for them, He was counted among those who were taken there in the slave galleys He made their captors treat them mercifully.

In the next verses, we revisit the near annihilation of the Jews at the hand of Haman, the Greek occupation of Eretz Yisrael and the Hasmonean revolt, and the Roman galus which lasts to this day.

The zemer continues with an assurance that justice will be done, that the Bnei Yisrael will be restored to Israel and that the Temple will rise again.

The road for our people has been long and hard. We might look back on this grim history with feelings of frustration and resentment.

But in fact, when the emotions erupt, they are torrents of gratitude and praise!

How are we to understand this next verse, where we thank Hashem for His boundless mercy?

Blessed is our L-rd who has done good for us!

According to His mercy and kindness He has done greatly with us!

May He do more for us like this To glorify His great, mighty and terrible name which is associated with us!

Were we never jealous of the freedom, wealth and tranquillity of the kingdoms that vanquished and crushed us time and again?

Besides, our composer was probably no stranger to persecution himself. The Bishop of Mayence had tried to ban Jews from commercial activity in 972, and Henry II briefly exiled the town’s Jews in 1012. In 1096,

over a thousand Mayence Jews died at the hands of the Crusaders led by Emicho of Leinigen. Whence the composer’s staunchly positive attitude?

The next verse provides an answer that obviates any temptation to complain to Hashem, if we look at our history in earthly terms, it has been very hard. But the zemer guides us to a different perspective, soaring above ambitions for worldly greatness. We are invited to consider our history from a different dimension altogether. For Shimon bar Yitzchak and those who share his unshakeable faith in Hashem, earthly ambition is quite simply an alien concept:

Blessed is the L-rd who created us for His glory To praise Him, to glorify Him and to recount His fame!

Bnei Yisrael are hardly of this world at all, and should certainly not be preoccupied with making their way in it. Our mission is to be outriders for Hashem’s kingdom, and this is the supreme privilege:

His kindness has worked mightily for us So with all our heart, soul and might we will acclaim His reign and His unity.

Here, in this epic zemer, we see the spirit of Shabbos. It is primarily on this otherworldly day, when we shun things of this world, that we can rededicate our lives to Hashem, and shrug off suffering as a distraction from the glory of being Hashem’s special people.

The end of the zemer looks forward to the end of history: [Hashem] to whom peace belongs, will grant us blessing and peace, from left and right peace.

The All-merciful will bless His people with peace, And they will see descendants working in Torah and its commandments, bringing peace.

And this is the full realisation of that Shabbos spirit. After the six days of the week, we have the rest and peace of Shabbos; after the turmoil of history, we will have the peace of the ultimate Shabbos, with Hashem’s kingdom established on earth.

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.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.