Oneg Achrei Mos_Kedoshim by Oneg Shabbos

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NORTH WEST LONDON’S WEEKLY TORAH & 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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Rabbi Yoni Golker Assistant Rabbi, St John's Wood Synagogue; Jewish Studies Teacher, JFS School

In Memory of

The author can be contacted at Golker@jfs.brent.sch.uk

Love your fellow as yourself.... This is the entire Torah, the rest is commentary In Parshas Kedoshim we are reminded of the maxim which the great sage Rabbi Akiva called a prime principle of Torah, and of which Hillel said, “This is the entire Torah, the rest is commentary”-”Love your fellow as yourself.” Vayikra 18:18 As Jews, particularly at this time of year, during the Sefiras Ha’Omer, we need to reflect on our interpersonal relationships and the way in which we connect with those around us. Unfortunately, this period, which historically should have been one of excitement and anticipation to the festival of Shavuot and the giving of the Torah, was transformed in to one of mourning for the failings of the students of Rabbi Akiva, who did not display the appropriate level of love to one another. The story is told how on one Erev Sukkos, the great Rav Aryeh Levin zt’’l entered a mocher seforim in Jerusalem, which also sold Esrogim. He asked the owner where his esrog was and was given a box. Rav Levine peeked inside for a second, closed it up and went on his way. A young boy who had watched this exchange ran after the Rabbi. When he reached the bus stop the boy asked him why he hadn’t checked the Etrog for a longer time like

NOW IN THE FOLLOWING PLACES

everyone else does, examining every nook and bump!? Rav Aryeh Levine answered, “Look, there are two mitzvos that require Hidur (beautification) one is Esrog (‘Pri Etz Hadar’) and the other is showing respect to elders (‘V’Hadarta Pnei Zakein’). For these two mitzvos the Torah uses the word Hadar, meaning you must beautify or go above and beyond. I am now running to the nursing home to bring dentures for an old man there whose teeth have completely deteriorated. He needs to eat dinner like a normal human being and if I don’t make it in time he will once again be forced to eat bread dipped in milk. This is very important and this is also hidur mitzvah! In a midrash we find the following parable of Rabbi Shimon Bar Yochai. Several people were sailing in a ship. One takes out a drill and begins drilling into the floor of the ship. “What are you doing?” the others ask excitedly. “Why should you care?” was the reply. “Aren’t I drilling only under my place?” This parable illustrates for us how dependent we are on each other. The connection we have is a crucial connection. When one of the ties are broken, and we begin

K I N D LY S P O N S O R E D

Parshas Kedoshim / Sefira going our own way and doing our own thing - like the man in the ship - we must know that we are not just affecting ourselves, we affect those around us and our ability to connect with the Almighty. The Torah teaches us that before we received the Torah on Mount Sinai “the Jewish nation camped there.” referring to the foot of the mountain. The Hebrew verbs are conjugated in masculine, feminine, singular and plural. The commentaries make note of the fact that the word “vayichan” is written uncharacteristically in the singular form. This is because the Bnei Yisrael had achieved a perfect unity at that time. It was because of that that they merited to receive the Torah. This is the meaning behind Rabbi Akiva’s statement “Love your fellow as yourself; this is a major principle in the Torah.” It is a major principle because it underscores the basic premise that its goal is to maintain unity. Unity is the first and prerequisite step to the fulfilment of our destiny as Jews, without which we would not have merited to receive the Torah.

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ollowing the deaths of Nadav and Avihu, Hashem warns against unauthorized entry “into the Kodesh.” Only one person, the kohen gadol may, but once a year, on Yom Kippur, enter the innermost chamber in the Sanctuary to offer the sacred ketores to Hashem. Another feature of the Yom Kippur service is the casting of lots over two goats, to determine which should be offered to Hashem and which should be dispatched to carry off the sins of Bnei Yisroel to the midbar. The Parshah of Acharei mos also warns against bringing korbanos (animal or meal offerings) anywhere but in the Holy Temple, forbids the consumption of blood, and details the laws prohibiting forbidden relationships. The Parshah of Kedoshim begins with the statement: “You shall be holy, for I, Hashem your G-d, am holy.” This is followed by dozens of mitzvos through which the Jew sanctifies him- or herself and relates to the holiness of Hashem. These include: the prohibition against idolatry, the mitzvah of charity, the principle of equality before the law, Shabbos, morality, honesty in business, honour and awe of one’s parents, and the sacredness of life. Also in Kedoshim is the dictum which the great sage Rabbi Akiva called a cardinal principle of Torah, and of which Hillel said, “This is the entire Torah, the rest is commentary”— “Love your fellow as yourself.”

Parshas Acharei Mos

Human Perfection

“A

nd a man from the house of Israel, and from the converts who live with you, who shall consume any blood, I shall place My face against the soul of the one who consumed blood, and I shall cut it off from amongst your nation.” Vayikra 17: 10 The Torah warns us many times and with many different exhortations not to consume blood. The Kli Yakar points out than in Devarim the Torah tells us not to eat blood because “It will be good for you and your children after you”. He explains that: “Consuming blood brings cruelty into the one who eats it, and the nature of the father is given over to his children to be like him. Therefore, the Torah warns us not to consume blood so that we don’t acquire this nature.” It seems clear from the Kli Yakar that consuming blood will cause a change in the nature of the person who consumes it. His sensitivities and reactions will have changed, and he will become a different person. However, not only will he become callous and pitiless, these traits will become part of his genetic transmission, so that any child that he then has will have this same predisposition towards cruelty. This concept seems difficult to understand. Firstly, how does consuming blood make a person cruel? Secondly, how does that change affect the very hereditary transmission of a person so that his children will be pitiless as well? To understand the answer to this, we need to focus on the basic make-up of man.

The Chovos Ha’Levovos (Sha’ar Avodas Elokim 3) explains that Hashem created man out of two very distinct parts – a nefesh ha’Schili (intellectual soul) and a nefesh Ha’Bahami (animal soul). The “I” that thinks, feels, and remembers is comprised of two separate and competing parts, each one with its own nature, tendencies, and needs. The nefesh ha’Schili desires only that which is good, right, and noble. It yearns to help others, it hungers for meaning and purpose, and more than anything, it needs to be close to Hashem. Then there is the other part of man — the animal soul. It too has desires and inclinations, and it too hungers for things. One way to better understand the animal soul in man is to visit its parallel in the wild kingdom.

Understanding the Nefesh Ha’Bahami Rabbi Shafier is the founder of the Shmuz.com – The Shmuz is an engaging, motivating shiur that deals with real life issues. All of the Shmuzin are available free of charge at www.theShmuz.com

Hashem imprinted into the essence of each animal all the instincts necessary for its survival as well as for the continuation of its species. The animal doesn’t have a cognitive, reasoning element. It doesn’t have an “I” that is the master of the ship. But it does have a vibrant essence that is programmed to seek out its needs. That part is the nefesh of the animal.

That nefesh is pure instinct, drives, and passions, and is affected by both internal and external triggers. In the spring, birds fly north and engage in a fury of nest-building and mating. The individual bird doesn’t purposefully choose its mate. Two robins don’t sit down and say to each other, “It’s time for us to settle down and raise a family.” The animal is attracted by the sight, smell, and sound of one of its species, and then will hotly pursue it – sometimes becoming bonded for life. It is driven by instinct in a preset pattern. Those instincts and desires are affected by various forces. A bird from a different species will not elicit the mating response, nor will even the same bird in a different time of the year. In the dead of winter, these desires lay dormant. The change in season brings them forward to the extent that they take over the existence of that bird. They have been pre-programmed to respond to stimuli that allow for the success of the individual bird and the species as a whole.

The answer to the Kli Yakar This seems to be the answer to the question. The Kli Yakir is teaching us that when the Torah forbids us to eat blood, it is because consuming it would make a dramatic change in our inner essence. We would be ingesting part of the nefesh of that animal, and it would become part of our own Nefesh Ha’Bahami. Our conscious reality would change because part of who we are is the animal soul, and we would thereby acquire cruelty. This change is so potent that if the person who drank that blood were to then have a child, that child would also have cruelty as part of his inner make-up. Much like certain chemicals can affect a man’s mood; the Torah is teaching us that there are some properties that have a permanent effect on the nature of man. They change his Nefesh, and that changes the way that he thinks and feels. Similarly, the mefarshim explain to us that none of the kosher animals are predators. The nature of a predatory animal is to hunt down and kill. If a person were to consume meat from such an animal, some part of the Nefesh of that animal would enter into man’s soul and he would acquire an aggressive, violent nature. The Torah forbids it because it would damage the fine balance in man. This concept is very significant as it helps us better understand the Torah as the system of human perfection. Hashem is the Creator, and He wrote the Torah as the guidebook for human growth. Contained within it are all the tools necessary to reach greatness. Some of the tools are easily understood and some takes years to fully comprehend, but the system is there. By following the guidelines, restrictions, and commandments, a person guarantees that he is headed in the right path – using his stay on the planet to grow and perfect himself.

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Rabbi Dovid Roberts Rav, Kehillas Netzach Yisroel & Director of Education, Federation The author can be contacted at rabbi.roberts@federation.org.uk

Parshas Kedoshim

Not so splendid isolation

hazal tell us that the mitzvah of ‫ קדושים תהיו‬was said at a gathering of all Klal Yisrael. Perhaps one can suggest that the significance of this context, is to explain the environment as a factor in the performance of this Mitzva.

and the world. They attain self-fulfilment through the betterment of others. The needs of others become their personal needs and agenda, motivating them to do great deeds on behalf of others. (This is the real meaning of Hillel’s astonishing assertion – ‘that which you would not like to be done to you, don’t do to others’ this is all of Torah, everything else being mere commentary!)

The Sifri has an enigmatic comment, about which, much has been written;

‫יכול כמוני ת”ל קדושתי למעלה מקדושתכם‬ ”‫“כי קדוש אני‬

It is this idea of kedusha as selflessness which the Midrash is addressing. As much as one strives for this ‘Hashem-like’’ level of kedusha in selflessly serving the needs of others, by virtue of one’s humanity there will always remain a tinge of selfishness, a ‘lo lishma’ that is unavoidable.

I might have thought like Me? (So, it explains) For I am Holy, My Holiness is loftier than yours.” There seems to have been a serious suggestion that we have a capacity, and thus an imperative, to achieve a level of holiness to match that of Hashem, were it not for the disclaimer ‘for I am Holy”.

Kedusha in R’ Shimon’s lexicon is not a synonym for withdrawal from the world. Quite the contrary. Kedusha demands that we engage in supporting others in their quest for self-betterment, and in the process, we achieve self-perfection as well.

To understand this, perhaps a brief discussion of the nature of Kedusha is in order. R’ Shimon Shkop zt’’l, in his introduction to his monumental work Sha’arei Yosher, uses this Midrash as a basis to propose a different definition of kedusha. In a word, R’ Shimon equates kedusha with selflessness. Just as Hashem acts as creator not for his own ends, but simply for the sake of the world, so too, we must dedicate ourselves to acting for the sake of others rather than our own needs.

Rashi defines kedusha as separation from arayos, thus connecting the opening of Parshas Kedoshim with the end of Acharei Mos. The Ramban disagrees, and takes a broader view of kedusha, defining it as avoiding conspicuous consumption, hedonism and indulgence in favour of the pursuit of spirituality. His famed formulation of the ‘Glatt Kosher degenerate’ speaks so eloquently to our infatuation with ever-more profligate ways to spend our money and still feel oh-so-frum.

But why then is mankind endowed with such strong feelings of self-love and ego? Rotzeh adam b’kav she’lo yoseirm’tisha kabin shel chaveiro! R’ Shimon answers that this trait of self-love is also a necessary ingredient for achieving kedusha. A small person’s self-love will focus only on their selfish needs. However, a great person identifies with the community

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We can now propose that while there exists an obligation on every individual to try to infuse their life with kedusha, the Torah here is teaching that this mitzvah can

only be fully achieved within the context of community – it is a ‫ חובת היחיד‬that must be done ‫בציבור‬. The initial assumption of the Toras Kohanim, “yachol kamoni,” means to suggest that one might have thought that one can achieve kedusha by living in isolation; to which the response is an emphatic ‘no!’. The path to kedusha lies through interaction with the community, growing with them, feeding off their energy, and contributing back to their growth and improvement. This is summed up most poignantly in the following paragraph from R Tzadok Hakohen in his sefer devoted to the understanding of our holiness - ):‫ (ישראל קדושים ז‬by way of an explanation for the attribution of Aharon Hakohen as the exemplar of Holiness – his singular ability to combine the lofty elevation needed to enter the Kodesh Hakodoshim seamlessly integrated with an intense empathy and compassion for the welfare of every Jew “V’heyisem li kedoshim [ki kadosh ani] – mah ani kadosh, af atem…” (Toras Kohanim) obligates one to strive to achieve the greatest heights of kedusha, comparable to Hashem’s kedusha, as much as human effort allows. Through these efforts Hashem will, in turn, reciprocate with kedusha, separating us from all impurity and evil so they hold no power or sway, and no nation or people will be able to rule over us… The dominion of other nations is caused by an erosion of the recognition of that singular sense of kedusha. Therefore, when Aharon died and the Ananei haKavod disappeared, the King of Arad attacked and took captives, because Aharon was the ‫קודש‬ ‫הקדשים‬, embodying the greatest revelation of kedusha possible in this world.

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QUIZ TIME

1. livingwithmitzvos.com

What is the common theme that comes up throughout Parshas Acharei Mos?

Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital

The author can be contacted at genesisasw@gmail.com

The Man of the moment Acharei Mos discusses the Yom Kippur service performed by the Kohen Gadol. One of the more enigmatic rituals was the “sa’ir la’Azazel” – the so-called “scapegoat” sent into the desert by the Kohen Gadol on Yom Kippur. In fact, there were two male goats featured in the Yom Kippur service – ideally, they were similar in appearance, height and value, and purchased together in a single transaction (Mishnah Yoma 6:1). The first goat is sacrificed as a “chatas” – a national sin-offering. The Kohen Gadol then performs a “vidui” (confession) of all of the sins of the Jewish people on the second goat, which is then sent out to the desert and its death. That, however, is not the whole story. The sa’ir la’Azazel was escorted out to the desert by an “ish iti” who pushes it off a cliff to its death. Clearly this person plays a crucial role in the entire procedure but we are given no details whatsoever of the ‘person specification’ for the role. After leaving the Bais Hamikdash the ish iti followed a prescribed path to the desert with a number of way stations along the route. At each station the ish iti was offered the option of breaking his fast so that he could retain the strength to complete his mission [he had to walk about 8 miles]. The Gemara tells us that no ish iti ever ate on Yom Kippur. “Some of the nobility of Jerusalem would escort him to the first booth” (Yoma 66b). When the ish iti arrived at the 10th and last booth, he was once again escorted for 2,000 cubits--but then he was to walk the last 2,000 cubits alone to the edge of the mountain. And while Jewish law prohibits one from walking more than 2,000 cubits even after returning from

a mitzvah, in this particular case, our Sages relaxed the rules to allow him to walk the 4,000 cubits back to the last booth. As Rashi explains, he was “weak and afflicted”, and furthermore, the desert is not a good place to be alone at night. According to the mishnah in Yoma (6:4), the most eminent members of Jerusalem would accompany the ish iti to the first of ten booths. This emphasises the importance of the role. They could have easily remained in Yerushalayim awaiting word of the scapegoat’s arrival at the appointed cliff in the desert, and delegated the task of escorting the “ish iti” out of Yerushalayim to lesser individuals. Yet these eminent individuals personally assumed the role of escorting the ish iti. How do we understand the title ish iti? The Chizkuni cites a midrash that the individual escorting the scapegoat is called “iti” because he would not survive the year (iti referring to the fact that this individual’s “time” was up). Interestingly, Chizkuni states that this was not a punishment, since the chachamim of that period had the ability to foresee who would not survive the year, and chose someone who was going to die anyway within the year. How did they know who would die that year? The Midrash answers that they were well-versed in “Chochmas haMazalos” and therefore they knew who would die. The reason for this seems to be kabalistic and therefore beyond my comprehension, but the gist of it is that we want to satisfy the Accuser on Yom Kippur so that he leaves the rest of us alone. Therefore, we “give” him someone who is already destined to die that year, so that he should think that he was victorious in his accusations on Yom Kippur, and will leave everyone else alone.

riddle

Parsha

QUESTION

Thank you to Boruch Kahan bkahan47@yahoo.co.uk

Rashi says that there is something strange that occurs in this week's Parsha. Rashi pointed this out in last week's Parsha (Metzora) as well and points it out one further time in Sefer Bamidbar. What is it and where is it in our Parsha, last week’s Parsha and in Sefer Bamidbar? CLUE

Ein Mukdam U Meuchar BaToah QUIZ TIME

2. livingwithmitzvos.com

Parshas Acharei Mos For an individual being selected to serve as “ish iti,” the realisation that he would not survive the year must have been distressing. Yet, individuals still undertook the task for the benefit of the atonement of the nation and the Gemara stresses that eventually only Kohanim were able to take on the role. The Rashbam has a different approach suggesting that the only requirements for the role are a knowledge of the paths through the midbar and the ability to be ready to leave when called upon. This approach sees the ish iti as a guide/ facilitator. Once the ceremonial requirements of the ritual have been completed by the Kohen, all that remains is to get the job done as expeditiously as possible. Someone must ensure that the goat reaches its destination without delay. The only essential criterion for this role, the role of ish iti is that the candidate be the best man for the job. Another Talmudic source, quoted in Rashi, sees an additional requirement embedded in the term ish iti. To be a “timely man” one must be muchan l’kach miyom etmol, “prepared for the task from the previous day.” Pre-appointment is apparently necessary to ensure that the “designated man” will be ready to respond to the call of duty at a moment’s notice. This is peculiar in itself. Why must the ish iti be ready from the previous day? Is the Gemara telling us that he must be ready or, possibly, and far more significantly, that he has to be a person who always sees the consequences of their actions. How different life would be if we always considered the impact of everything we did and said. Could this be what is meant by the ‘ish iti’ being muchan l’kach miyom etmol, “prepared for the task from the previous day.” ANSWER FROM LAST WEEK

[Question: There is a word in this week’s Parsha that has something different in it that is common with ten other words spread throughout the Chamishoh Chumshei Torah. What is the word, what is the connection with those other words, how many of the other ten can you get and finally where are they all in the Torah?]

The word is VeHisgaloch Perek 13 Possuk 33 which has a capital Gimmel in the middle of it. This also occurs with the following other letters in these words in these Parshios throughout the Torah. a) Beys--Bereishis Parshas Bereishis b) Daled—Echod Parshas Voeschanan c) Hey—Hal Hashem Parshas Haazinu d) Vov-- Gochon Parshas Shemini e) Yud—Yigdal Parshas Shelach f) Lamed—Vayashlichem Parshas Nitzovim g) Nun—Noytzer Parshas Ki Sisoh h) Ender Nun—Mishpoton Parshas Pinchos i) Ayin—Shema Parshas Voeschanan j) Raish—Acher Parshas Ki Sisoh

What is the significance in the two goats used in the Avodah of Yom Kippur being so similar?

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“And you shall be holy…”

Parshas Kedoshim

Mike, a nineteen-year-old student from LA arrives at the Kotel for the first time. As he walks down the steps he stares up at the ancient wall, connecting him with the history of his people. As he approaches the wall to pray, he expects to feel an immense sense of purpose, perhaps something within might awaken, and maybe he will even feel the tiniest bit of inspiration. Looking for holiness, Mike tries and tries but feels nothing. Mike is not the first, nor will he be the last, to have such an experience. Holiness is difficult to experience. When Mike meets the famous founder of Aish HaTorah Rav Noach Weinberg zt’’l, the Rosh Yeshiva asks him to describe his experience. In recounting his moments at the Kotel, Mike expresses his frustration at how it was a difficult and meaningless experience. “There is nothing holy about a pile of bricks” says Mike. Rav Noach stops him mid-sentence and says, “Mike, I understand your frustration but at least tell me you saw the bafoofsticks?” Mike slightly perplexed responds, “The bafoofsticks?” “Yes, the bafoofsticks....... did you see them?” Mike says, “I might have, but I don’t know what a bafoofstick is…...” Responds Rav Noach, “Exactly! In the same way that you you couldn’t find a bafoofstick if you don’t know what it is, how can you know if you are experiencing holiness when you have no idea what it is?” Religion is, and always has been, a quest to find meaning. Huge swathes of people do the craziest things in the name of their faith, to feel like they have achieved some purpose in their life. An underlying component of most religions is the pursuit of holiness. In this week’s Parsha we are commanded “to be holy...…” But without knowing what holiness really is, such a command just sounds outdated, difficult and impractical. To begin with, we need to understand what it definitely is not. The word holiness conjures a picture of a person, sat on his own, away from the needs and drives of the physical world. This man barely eats, is celibate and distances himself from all of the physical pleasures the average layman indulges in. Most religions follow this definition and it is for this reason we associate holiness with this idea. But it’s also true that we find the concept so archaic. However, Judaism unlike other religions has an approach to holiness far different to those of its contemporaries. The Meshech Chochmo in Shemos explains that when Hashem told Moshe to take off his shoes at the burning bush, he urged him to do so in order for Moshe to really connect to the holiness of the moment; a one-on-one with the Creator. Taking off his shoes was symbolic of distancing himself from an earthly way of life. He needed to be totally separate from the physical world in order for the Al-mighty to talk to him. Asks the Meshech Chochmo: if this is the case, why when the Jewish people draw near to Sinai, are they also not commanded to remove their shoes? He explains that pre Matan Torah holiness was acquired through celibacy, isolationism and a total cut off from the physical mundane. Post Matan Torah however the world had changed. The world was now a place where one had to use the physical to elevate themselves to lofty heights. Hashem created the physical world for our good. Many people mistakenly see Judaism as a religion that restricts connection to the outside world. A faith that tells one to step back and create an almost celibate approach to all things physical. For so many, holiness in Judaism is the same as that of our contemporaries. An adoption of “The Holiness Rule Book.” However, this couldn’t be further from the truth. A close look at all the mitzvos in the Torah shows us that Hashem is actually showing us the best way to use all the physical pleasure in this

world, and that is to not abstain from them. And it is we who are a called a holy nation and a kingdom of priests! Following the guidelines set by the Al-mighty allows one to truly use the physical world for spiritual growth. The world was created with so many beautiful and important physical pleasures. A Jew is to take these pleasures, use them and elevate them, so they in turn are elevated. Food, a necessity to survive is automatically elevated when one makes a Bracha. In turn the making of a Bracha connects us to our Father in heaven, which brings us closer to our mission in this world. Holiness therefore is not really about cutting oneself off from the world, but in actual fact the opposite. Using the Torah as one’s guide, we are able to use the physical world, elevate it and in turn elevate ourselves. The command “Kedoshim Tihiyhu…” is just that, making ourselves a vessel to elevate the world around us. When the Master of the Universe commands us to be holy, he is actually giving us the greatest gift possible. Allowing us to connect to Him and use the physical in the right way, to become the greatest people we can be. A Jew is constantly on the search for holiness. Now with a slightly better definition, Mike and those like him might be better placed to fully appreciate all the world has to offer.

A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye The pasuk (Vayikra 16:16) says “…..And he should do likewise with the Ohel Moed that dwells amongst whose who are ritually impure” The Maayanah shel Torah brings the Baal Shem Tov to explain this pasuk as implying that arrogance is a much more serious aveiro than any other. This pasuk says that the Ohel Moed is found in the midst of Bnei Yisrael despite their ritual impurity. Even when Bnei Yisrael are rendered ritually impure by aveiros, Hashem is still in our midst. The one exception being those described by the pasuk in Tehillim (101:5) “….One with haughty eyes and expansive heart, him I cannot bear. Chazal explain this to mean that Hashem cannot dwell with those who are arrogant.

Rabbi Dovid Eisenberg

Rabbi of the Prestwich Hebrew Congregation

The author can be contacted at dovideisenberg@gmail.com

tefilah

New T efilah Series

‫זוקף כפופים‬ Recently, one of my members told me the following story. He had just come home from shul with his twenty eight year old son on Shabbos morning when suddenly, the young man fell to the floor in absolute agony and was unable to move. The man promptly called hatzolo and they came to check out the situation. The hatzolo members were worried that it might be something more sinister and they called an ambulance that took the young man to the hospital with sirens blaring. In the hospital he was seen by doctors who feared that he might have developed kidney stones. After they examined him and did all of the necessary diagnostic tests, it was ascertained that the man had no kidney stones and the pain was actually coming from his back. His lower back muscles had gone into spasms and this had caused the tremendous pain the young man was experiencing. From now on,

this would be a continuous weakness that he would have in his back and he would need to be very careful not to put too much stress on his back. This story was the first thing I thought about when I was asked to write a short piece about the brocho of Zokef Kefufim. Every morning we thank Hashem for giving us the ability to stand up straight and walk upright. The human being is one of the only creatures that has the ability to balance and walk on two feet for an extended period and it takes a child many months to be able to manage this incredible feat. Until someone experiences pain or inability to walk we all take it for granted. This blessing is a reminder not to forget about this wonderful gift we are given on a daily basis. There is, however, one more interpretation that I feel is important to focus on whilst

saying this brocho. Many people experience significant challenges in their lives and it weighs down heavily on them. It can be a problem with health, money, sholom bayis, children or any number of other serious issues that arise in a person’s life. People often use the expression, “he’s carrying the weight of the world on his shoulders” implying that problems create a burden on a person that might almost be too heavy to carry. We need to internalise that through emuna in Hashem we can lighten that burden significantly by realising that he can change our situation for the better at any time. This is another form of zokef kefufim, straightening out the bent over. He straightens out the people that experience problems and gives them the power to overcome those challenges and stand up tall again.

ANSWERS 1. A theme in the parsha is the punishment of Kares. The majority of mitzvos that come with this punishment appear in Parshas Acharei Mos, most notably those of arayos.

Kodesh Hakodoshim while the other goes to the bad and ends up killed thrown down a mountain. This is the bechira, free choice, given to a person which pathway he takes.

2. They represent the two identical pathways that start off the same and how one branches to the good and ends up connected to the

3. There are the sacrifices brought on behalf of the entire community and there are the sacrifices brought that come from the Kohen Godol.

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03 May - ‫י"ח אייר‬

02 May - ‫י"ז אייר‬

01 May - ‫ט"ז אייר‬

30 April - ‫ט"ו אייר‬

29 April - ‫י"ד אייר‬

28 April - ‫י"ג אייר‬

27 April - ‫י"ב אייר‬

‫ראש השנה‬ ‫ט‬:‫ א‬- ‫ו‬:‫א‬

‫ראש השנה‬ ‫ה‬:‫ א‬- ‫ב‬:‫א‬

- ‫ה‬:‫ביצה ה‬ ‫א‬:‫ד ראש השנה א‬:‫ ה‬- ‫א‬:‫ז ביצה ה‬:‫ ד‬- ‫ד‬:‫ י ביצה ד‬- ‫עירובין פרקים ז‬

'‫דברי הימים ב' דברי הימים ב' דברי הימים ב' דברי הימים ב' דברי הימים ב‬ ‫פרק י"א‬ '‫פרק י‬ '‫פרק ט‬ '‫פרק ח‬ '‫פרק ז‬ QUIZ TIME

3. livingwithmitzvos.com

'‫דברי הימים ב‬ '‫פרק ו‬

‫ג‬:‫ ד‬- ‫ב‬:‫ביצה ב‬ '‫דברי הימים ב‬ '‫פרק ה‬

What are the two types of sacrifices brought on Yom Kippur?

Zemiros

New Zemiro s Series

Rabbi Benjy Morgan

Executive Director of JLE

The author can be contacted at rabbiMorgan@jle.org.uk

Kiddush

That, explains the Derech Hashem is why the ultimate of the human experience is Techiyas Hameisim – The body and soul in harmony – with the soul being in the driving seat.

I remember the question like it was yesterday. “Rabbi – why do you religious Jews deny yourselves all the good the world has to offer?” It came from a young man in the audience of an open Q and A, I was running for a Shabbaton of growing young Jews. The answer I believe lies – in my favourite time of the whole week. Kiddush. Friday Night. Shining smiles around the Table – “Yom Hashishi…” There’s something we all love about Kiddush. If we drill down its not the just our favourite Kiddush Wine or Grape juice (although that is great too!) There’s something about the taste of Kiddush that we can’t replicate any other time of the week. It’s secret lies in the word itself – Kiddush – It embodies Judaism, Yiddishkeit itself. Let me explain: The interesting thing – is the answer actually lies in Kiddush itself. Many other religions do not allow the consumption of wine or any alcohol calling it “The drink of the devil” However our relationship with alcohol and materialism is very different. The marriage between a Husband and wife is called Kiddushin, the sanctification. Others may say the ideal state of holiness is when we live celibate. Yiddishkeit says the opposite, the shechinah lies within a marriage – not outside of it. Kiddushin – to make holy. But truthfully the translation of Kedusha is holiness with an H rather Wholeiness with a W. The convergence of wholesomeness, physical, material –that is what Yiddishkeit is all about. We don’t shun engaging with food, - we just make sure it’s kosher and say a Brochoh – we are conscious of the blessings that lie within our lives and within the food itself. Is that denial? Or the inverse? We don’t disengage from marriage, alcohol, clothing, money or anything else that the world engages with. Anu Ratzim Veheim Ratzim, We are deeply entrenched in this world. We just have the tightrope task of keeping the balance. I once heard from Rav Shimshon Pincus zt’’l, that in many ways being a yied is a lot harder – other religions are easy, he said, go and live on the top of a hill, don’t get married, don’t speak, don’t engage with the world. Easy. But Yiddishkeit demands something much greater from us, but equally much more rewarding, to walk the tightrope of engagement and elevation.

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Please could you ensure that there are sufficient sheets left in shuls for Shabbos before taking one home.

So as we launch Shabbat, our most special day, Me’en Olam Habbah, we live out that reality in a microcosm of a reality to come. A time of drinking that which could destroy us and our consciousness, and elevate, in a merging of Wholiness – wholesomeness. Its what we all crave for. Wholesomeness. Elevation. Balance. We all know how we feel we when we perceive imbalance, too much indulgence in materialism, egocentrism, or the fundamentalist extreme of spiritual engagement at Origins of Torah sheh’Bal Peh any cost. There’s something that irks us. Because deep inside our neshomoh we know – that what Hashem Shabbos 28th April wants from us is Kedoshim Rabbi Akiva & Moshe Rabbeinu Tihyu to be wholesome - Written vs Oral Torah and Wholly.

Rabbi Akiva

So as we raise out Kiddush cup let us remember – Hashem created this world – in 6 days, with purpose with Melachah la’asos – to do - We all have a job to do - that we have a job to do. In one word the job is simple. Elevation. But it’s harder to implement. As we welcome Shabbos every week we gently remind ourselves of the purpose of the world, and actually the purpose of why we are here. We’ve got a job to do – walk the tightrope of balance, engagement and elevation. If we can do this, we’ve succeeded, and we can look forward to a yom shekulo Shabbos. LeChaim!

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