Oneg Bamidbar & Shavuos

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Special 16 Page Shavuos Edition

‫ | ה’ סיון תשע”ו | פרשת במדבר‬11th June 2016 PM 10:37

: ‫הדלקת נרות ליום ב׳ דשבועות‬ ‫פרקי אבות‬

Pirkei Avos

|

PM 10:34:

LONDON

‫מוצש״ק והדלקת נרות ליום א׳ דשבועות‬

’‫ פרק ו‬:‫פרקי אבות‬

| PM 9:01: ‫הדלקת נרות שבת‬

‫ שבועות‬/ ‫פרשת במדבר‬

see back page

ACCEPTING THE CENTRALITY OF TORAH Rabbi Danny Kirsch | JLE The Rambam1 explains that Ezra was mesaken that we should not read the tochacha of Bechukosai immediately before Shavous nor the tochacha of Ki Savo immediately before Rosh Hashanah. The Gemara2 explains that these are times of judgement3 and that it is inappropriate for the beginning of a new year or season to start by leining a list of painful curses.

The present accepted cycle of leining for the year insures that there is an additional distance from the tochacha and that in the case of Shavuos the Sedra of Bamidbar always precedes Zman Matan Toraseinu.

The Meforshim give various suggestions and insights as to the messages we can learn from and the connections between Parshas Bamidbar and Kabbalas HaTorah.

In Parshas Bamidbar we learn about the formations and way that Klal Yisrael travelled in the midbar, the Chidushei HaRim suggests that the way in which each shevet had its unique place throughout the forty year sojourn in the wilderness, and how every family 1 Hilchos Tefillah 13:2 2 Megillah 31b 3 See Rosh Hashana 16a

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

had their own space within each of the shevatim.

This ensured that everyone knew and respected their own unique place, with an absolute acceptance that whenever they travelled, the Mishkan,with the Aron holding the Torah was in the centre at all times.

The knowledge that each individual has their own place and role allowed, which should also allow one to respect and appreciate his neighbours place and contribution as well. This awareness was akin to the unity that they experienced at Har Sinai ke ish echad be leiv echad.

R Yaacov Kamenetzky zt’’l points out that it would appear that giving each shevet its special flag and independent symbol could lead to greater independence and rivalry between the shevatim rather than unity ,we often see countries proudly displaying their own flag to show differences and unique characteristics and using their flag as symbols of independence! However he explains that post Kabbalas HaTorah, Klal Yisrael could confidently show and accept the unique differences of the shevatim as demonstrated by their own flags.

This is because everyone accepted the centrality of Torah and they all agreed to be subservient to the authority of Torah as expressed through traveling in the midbar with the Torah always in the centre.

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

‫ר' יהודה‬ ‫בן‬ ‫ר' יעקב‬ ‫ז'ל‬ ‫גרונוולד‬ ‫נלב''ע‬ ‫יום א' דשבועות‬ ‫ו' סיון תשכ''ב‬

‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬

Showing differences and accepting different roles is beautiful, fulfilling and uniting providing we

BY BORUCH all agree to the dictates of KAHAN Har Sinai and see this at the centre of our lives at As this week is Shavuos when we lein Megilas Rus, this riddle involves both that and Parshas Bamidbar and is a bit more tricky, so it’s just as well that you have all times. Only then can three days to find the answer! we can continue to live There are two Pesukim in this week‘s Sedra that have the same three names and experience Kabbalas in them, but they actually only refer to two people. In Megilas Rus the same two names are used to refer to two different people and the third name in those HaTorah as one person Pesukim in Bamidbar is a person but in Rus it refers to a place. with one heart!

Any comments can be directed to bkahan47@yahoo.co.uk. Answer on page 14.

Riddle of the Week

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

PARSHAH

PERFECT NUMBERS

Rabbi Dr Julian Shindler

| Director of the Marriage Authorisation Office, Office of the Chief Rabbi

Perfect numbers are defined as the set of positive integers which equal the sum of their positive divisors. The first number that satisfies this condition is six (6 = 1+2+3). The next perfect number is twenty eight (28 = 1+2+4+7+14). The series continues 496, 8128, 33550336....

In the opening chapter of the Torah,

special blessing on the sun, ‫ברכת‬

only day six is called ‘Hashishi’ – the

‫החמה‬, was instituted by the Rabbis to

sixth day – which the Rabbis said,

be said at this time and this is thus

alludes to the sixth of Sivan, the day

recited only once every 28 years.

on which the Torah would be given to the Jewish people at Sinai. Judaism regards the Torah as instrumental in bringing ‫ – שלימות‬perfection - to the whole of existence. Interestingly, Rabbi Yehudah Hanassi’s compilation of the Mishnah is subdivided into six‘ ‘orders’.

Twenty eight is another number that seems written into the laws of

Birkas HaChamah was recited last in 5769, on erev pesach. Some view the co-incidence of Birkas HaChamah with erev pesach as especially propitious as Pesach is the festival of redemption. 5769 was the last occasion before the year 6000 when Birkas HaChamah and erev pesach co-incide.

The significance of 496 is less

Six is the number of Creation and

nature. The lunar month, which largely

represents a state of completion.

defines ‘Jewish’ time, approximates

Classical

and

to 28 days and this is on average

is the only biblical character to be

theologians suggested that Hashem

the length of the menstrual cycle.

charged by Hashem to “be perfect “ -

opted to create the world in six stages

Likewise, pregnancy approximates

‫ תמים‬- ( Bereishis 17: 1). Arguably,

because six is a perfect number.

to 40 weeks which is (28x10) days.

the

(Convention has set the number of

Intriguingly, the introductory verses

when Avraham achieves this epithet

hours, minutes and seconds in each

of both Bereishis and the Aseres

is at the Akedah when he prepares to

day to be multiples of six.) Six also

hadibros contain 28 letters.

offer Yitzchak as a human sacrifice.

philosophers

obvious, but, consider this: Avrohom

defining,

existential

moment

occurs in other significant ways -

Once every 28 years, at the vernal

At this juncture, an angel of Hashem

the Torah records that 600000 adult

equinox, the sun is positioned in

intercedes to stop the test and calls

males over the age of twenty left

the exact alignment as it was at the

to Avraham, uniquely repeating his

Egypt at the exodus and, according to

Creation. This always occurs on a

name .‫ אברהם אברהם‬in gematria is the

tradition, there are 600000 letters in

Wednesday (ie: the fourth day of

numeric equivalent of 496 – a perfect

the Torah.

Creation) in the month of Nisan. A

number!

??

QUIZ TIME

2

1. livingwithmitzvos.com

What is the theme of Parshas Bamidbar?

PARSHAH

THIS PAGE IS SPONSORED

Rabbi Rabbi Dovid NameRoberts | Rabbi Title | Rav, Kehillas Netzach Yisroel & Director of Education, Federation Shavuos is a surprisingly complex yom tov once one scratches beneath the surface. Despite our familiarity with it as Matan Torah, the Torah itself variously seems to studiously avoid ascribing any name to the yom tov at all, and when it does deign to do so, it does so within the context of a celebration of the harvest and/ or the newly ripened crops! In Parshas Mishpatim it is ‫ הקציר‬ ‫ חג‬quite literally the harvest festival, whereas in Parshas Emor, it is the only yom tov referred to merely as ‫מקרא קודש‬, all the others being identified by names that highlight their essential character.

It is a glaring, and clearly deliberate omission. There it is viewed within the context of bringing a ‫ חדשה‬ ‫מנחה‬ , a ‫ קרבן‬from the new crop, which in turn triggers the bringing of other korbanos, ‫על הלחם‬ as a result of

the ‫שתי הלחם‬, which are apparently the central focus of this nameless yom tov.

By way of contrast, in Parshas Pinchas, it is boldly introduced in the opening words of the passuk as ‫יום הביכורים‬ , here we are finally

FEDERATION

THE CORRECT APPROACH TO TORAH

this as being the correct approach, to see it as a celebration of the completion of the Omer, which, once we have a fixed calendar happens to coincide with the date of Matan Torah according to the opinion of the Rabanan. (see famous question of Magen Avraham 494:1).

Rav S R Hirsch in an essay3

explains

given a clue, yet it is only seems to identify

the significance of the connection between

it with a celebration of the success of the

Shavuos and Mattan Torah being revealed

harvest, a “day of the newly ripened produce”.

exclusively in Torah Sheba’al Peh, indicating

We wait until Parshas Re’eh to hear the

to us that if one only accepts the Written

yom tov explicitly given the name we know

Torah chas veshalom, one has no reference

it as – Shavuos. Yet even then, it remains

point to Torah at all, and, by implication, never

oblique, we are told to count seven weeks,

had a true Kabbalas Hatorah! Perhaps one

then

can add, that conversely, if one does accept

celebrate

the

Festival

of

Weeks.

It turns out that the elusive nature of this yom

the authority of Chazal, one has no need of

tov actually stretches beyond its identity and

tying Kabbalas Hatorah to a specific date, as

essence, to something as basic as it’s date.

To be precise, it doesn’t have one! Well, not strictly speaking anyhow. For this is actually the only yom tov that is not determined by a fixed date, as the Gemara points out1 as it all depends on whether Nissan and Iyar are “full” or “missing” months, ie whether they contain 29 or 30 days, so you have 3 options

it becomes a daily acceptance, a constant companion to our every waking moment.

The Maharsha4 in an astounding comment, sees the significance of having completed the Sefira period, having fostered the correct approach to Torah and purified themselves from the tumah of Mitzrayim, as the yirah

on the Shavuos “menu”, 5th, 6th, or 7th

the must precede the chochma. This Avoda

Sivan. This Yom Tov relies on the distance

is what we celebrate every year, for, in his

from Pesach (50 days) to trigger its onset.

immortal words, the yiras shamayim that we

The astonishing conclusion one must draw

generate is more significant than the events

from this, is that whichever opinion one

of the subsequent day when we were actually

follows in the famous machlokes in the Gemara

given the Torah! And so, for all time, the date

in Shabbos as to when exactly the Torah was

of Shavuos is set, as the day we celebrate the

given (6th or 7th of Sivan), it is entirely feasible

achievement of integrating tahara and yirah

and proper Min Hatorah to celebrate Shavuos

into our lives, enabling us to have the correct

on another date. Indeed, the Rivash accepts

approach to Torah.

1 Rosh Hashana 6b 2 Teshuvos 96

3 Collected writings vol.1 4 Avoda Zara 3a

2

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

DO YOU HAVE A SHAILA? ASK THE federation

1. livingwithmitzvos.com

What are the different names for Shavuos?

SHAVUOS

QUIZ TIME

??

SHAILATEXT 07860 017 641 3

Rabbi Yoni Golker | Assistant Rabbi for St John’s Wood Shul

In recent years we have become accustomed to the privilege of being able to easily visit the Kosel and pour out our hearts to Hashem at this holy site, something that was not readily available to previous generations. I remember how my own Zeida z’’l never had the chance to visit Eretz Yisroel and the excitement when he finally booked his first trip, well in advance.

Sadly he passed away several months before he was due to travel. Every time I go to the Kosel, I think of him and reflect on how lucky I am to have this opportunity, and also on the sacrifices of all those who made this possible.

after 2nd Beis Hamikdash was destroyed.

They looked at themselves and thought, “who are we?” We are acquainted with the notion of Yeridas hadoros, and automatic descent of the spiritual levels of successive generations and perhaps also the destruction of the Beis Hamikdash caused them to feel despondent; They regarded themselves as of little worth and thus not only did they not respect each other, they didn’t respect themselves and didn’t feel their Torah was worth disseminating.

The Mabit (Moses ben Yoseph di Trani - 16 cent. Tzefas) says in his Beis Elokim, who are we to think that our prayers for the advent of Moshiach should be answered? If all those tefillos of the the Tannaim, Amoraim, Geonim and Rishonim were not answered? Why should ours be?

The Midrash relates that Rabbi Akiva was once giving a drasha, and his students started to fall asleep (some things never change!). To wake them and inspire them to listen to him, he asked, “Why did Esther merit to rule over 127 provinces?” He answered, “Let [Esther,] the descendant of Sarah who lived 127 years, come and rule over 127 provinces.” There are many well-known commentaries on this anecdote, explaining in particular why Rabbi Akiva chose to say this, however I want to share an insight that I think relates to Sefiras Haomer, Shavuos and Yerushalayim.

The answer is, he explains, that prayers are cumulative, in other words our prayers are added on to all the tefillos of previous generations. Everything accomplished is the combined efforts of the Jewish people. We ought to imagine that all the prayers of the past total 99% of the prayers required and all we ourselves need to do is to offer the final 1%. He offers the famous analogy of the midget who on his own cannot see far, but when seated on the shoulders of a giant, can see everything easily and indeed his view extends further to that of the giant. Rabbi Akiva students perceived themselves in living in a vacuum.

They witnessed the destruction of the Temple and the loss of the former generations and failed to recognize that each generation is inextricably linked to its predecessors, and that both they and their Torah were important, and they were important.

We know that these students were those who perished during the Sefira. We are told that this was because “they didn’t accord each other FULL respect.” Elsewhere, the Midrash says they were selfish with their Torah in that they didn’t spread it throughout Israel and the Jewish people. If we recall the historical context, these students comprised the 1st generation

Rabbi Akiva accordingly explained to them, that they were in a similar position to Esther, who likewise had been part of the first generation after the destruction of the 1st Beis Hamikdash. She, however was able to realise that she was not disconnected from her ancestors, she comes from Sarah Imeinu, and is linked to her rich heritage. That’s why he

‫תיקון ליל שבועות‬ ‫לימוד תורה ברבים‬ ??

QUIZ TIME

4

2. livingwithmitzvos.com

1:00-2:30 AM

No single generation creates Klal Yisrael, but rather, we represent another link in the chain of 3328 years since the giving of the Torah, hence if we do merit redemption, it is by virtue of the combined merit of ourselves and all the generation preceding us. On Shavuos we need to recognize this and we stay up all night learning, bearing in mind that we are here to keep the Torah we have received from our ancestors alive and to transmit it faithfully to our own descendants.

In a simiar vain, possibly this is why Yerushalayim is also called Netzach. It’s attached to eternity from the beginning, from the Avos, until the advent of Moshiach. It’s a place to unite all Jews eternally. We are the guardians of this great chain of Jewish History.

On the first Shavuos, when we received the Torah, we are told that that the Jewish people were encamped around Har Sinai in a unified manner. Rashi comments that the verbs for they arrived (ba-u), they journeyed (va’yis-u), they arrived (va’yavo-u), and they encamped (va’yachanu) are all plural. Suddenly, when the pasuk states: “Israel encamped there” the, Torah uses a singular verb (va’yichan).

In a famous comment, Rashi notes that the encampment at Sinai was “like one man with one heart” (k’ish echad, b’lev echad), although until that point every encampment had been with some complaint or dispute the people of Israel united and grew spiritually over the 7 weeks of preparation thus meriting to receive the Torah. Chazal also describe that the souls of all future generations of the Jewish people were present at Ma’amad Har Sinai, again echoing our link to this event.

May we be merit the achievement of total unity, employing the merits of this period, and the merits of Yerushalayim to allow us to witness the final redemption of Moshiach speedily in our days!

M. Gertner & J. Faith: ‘‫התורה‬

‫’ברכת‬

‫ חזרה‬:‫מס’ מכות‬ Rabbi Tugendhaft: ‫ חזרה‬:‫מס’ סוטה‬

2:00-3:00 AM Eli Flax: 2:15-3:20 AM

chose to share this with them to “wake them up”; perhaps not literally, rather to awaken them to a realisation of whom they were and of the self-respect they needed to acquire.

‫חבורות‬

Why do we almost always read Parshas Bamidbar before Shavuos (Shulchan Aruch O.C. 428:4)?

PARSHAH

The last seven weeks have been a time of spiritual growth. As we counted each day of Sefiras Haomer we were presented with daily opportunities to climb 49 levels, each day acquiring the spiritual strength to be ready to receive the Torah.

SHAVUOS

SEFIRAS HAOMER, SHAVUOS AND YERUSHALAYIM

SHAVUOS

THE JOY OF SHAVUOS Rabbi Shimon Glickman

| Director of Communal Activities, JEC Leeds - Leeds Kollel

Shavuos is a very exciting Yom Tov. It’s Zman Matan Toraseinu, the time that the Torah was given. However, what actually happened on Shavuos? We think of it as the time that we received the Torah. However, that’s not really the case.

I we would have received the Torah on

Shavuos,

the

celebration

would

be very different. It would be a day of

second set of luchos, and finally, on Yom

much more important. We heard the

Kippur, Moshe comes down to teach the

first two dibros directly from Hashem,

Torah to the Jewish people. Yom Kippur

and accepted to do all we could to keep

is not only the day for forgiveness. As

the Torah. It was the beginning of our

it is the day that we started actually

relationship with Hashem. It is the day

discovering what the Torah is, it is the

that we celebrate the fact that we have

day to assess our situation vis a vis the

a real relationship with Hashem. As

Torah.

such, we stay up all night, though this

On Shavuos though, we were not

means we learn less, to show how much

yet given ‘the Torah’, we were just told

Hashem and His Torah means to us. True

the aseres hadibros, the index to the

the Torah was only given much later, but

Torah, but no more. If so, what actually

we are now in this amazing relationship.

happened on Shavuos? Why is it a Yom Tov at all?!

A loving relationship, whether it is with a spouse, a parent, or even a best

celebrating our commitment to the Torah.

The Shlah discusses the idea of

friend, does not depend on proximity.

We would need to compare the ideal life

staying up all night on Shavuos to learn

It does not depend on the conscious

that we should be living with what we are

Torah. Many people have difficulties with

mind. There is something much deeper

actually doing. In fact, it would be a day of

this idea. It’s not just the sleep that is

that runs through the relationship. This

introspection and a lot of personal work

lost; in fact, most people learn less Torah

is something that we must have with

on who we are as a Jewish person. This

than usual over these days. If one would

Hashem and our Yiddishkeit. Even when

sounds like a very different day though.

sleep normally, or even a little less than

we don’t see Hashem’s presence in our

This sounds like Yom Kippur. In fact, this

normal, they would be able to function

life, we know that He’s there. We know

is exactly what Yom Kippur is all about.

normally the rest of the time, and spend a

that He cares for us, and we care for Him.

On Shavuos we heard two of the ten

good amount of time learning Torah over

On Shavuos we celebrate our celebrate

dibros from Hashem, and other eight from

Shavuos. Staying up all night however,

our marriage to Hashem and Yiddishkeit.

Moshe. We didn’t know the intricacies of

knocks most people sideways. They

We look at this relationship and express

halacha. We didn’t know all 613 mitzvos.

need more sleep than usual to recover.

through the Yom Tov how enjoyable it is

We didn’t know very much at all! It was

Invariably, this means that we end up

and how much it means to us. Of course

only after Moshe was on Har Sinai for 40

learning less than usual over Shavuos.

we stay up all night, we want to show our

days that he came down with the first set

How is this the way to celebrate the day

love for Him is strong enough that we’ll so

of luchos that he had the knowledge to

the Torah was given?!

anything for Him! Of course we have an

give over the entire Torah. Yet, even then,

The answer is something that is

enjoyable time and need a ‘chatzi lachem’,

having smashed the luchos due to the

unfortunately often overlooked nowadays.

this is His way of showing how much we

eigel, he went back up Har Sinai to receive

On Shavuos we may not have found out

mean to Him. A relationship is two-way.

forgiveness. After that he spent another

everything that is in the Torah. However,

Let’s ensure we keep our part, as He has

40 days on the mountain receiving the

what we did receive was something

and will always keep His part.

QUIZ TIME

??

2. livingwithmitzvos.com

12:45 AM

Brendan Stern

1:45 AM

R’ Moshe Levy

2:45 AM

R’ Avi Hill

‫שיעורי‬ ‫תורה‬

Why is this festival called Shavuos that either means “weeks” or “oaths”?

SHAVUOS

‫תיקון ליל שבועות‬ ‫לימוד תורה ברבים‬

5

Rabbi Shmuel Kimche | Rabbi at Yeshivat Reishit Yerushalayim

Let’s face it.

Torah constricts.

Yes of course – Torah is Freedom… but Torah constricts.

Shavuos is a celebration, and of course we are excited at renewing our “Bris” with Hashem, but we are all aware that this annual renewing of our commitment (Shavuos meaning weeks, but as the Sfas Emes points out, it also means ‘Shevuos’/ Oaths) comes with a seeming price-tag. A Torah lifestyle seems to demand total selfabnegation.

I was always bothered; why mention “Freedom” in connection with Matan Torah.

I would have chosen ‘Commitment’, or perhaps ‘Sacrifice for Ultimate meaning’ – but why mention particularly at Matan Torah, something as counterintuitive as “Charus Al HaLuchos – Al Tikri Charus Ela Cheirus”? Where is the freedom in detailed prescription?

The question is raised by both the Rambam and Maharal when discussing the famous Mishnah at the End of Makkos: “Chanania Ben Akashia taught: Hashem wanted to increase the Merit of Klal Yisrael, therefore He increased their Mitzvos…”

Any student of mathematics would tell you, that 7/7 is better than 200/613. If we were just given the 7 Mitzvos Bnei-Noach, we would get a far better batting-average!

Why does an increase in Mitzvos benefit us? If anything, it acts as a prosecution when we inevitably fail?

with Rabbi SY Bixenspanner ‫שליט"א‬

??

QUIZ TIME

6

The King of Italy had a trusted architect, whom had served him faithfully for 30 years, building royal cities and palaces. After 30 years of service, the architect enters the Royal chambers to deliver his resignation and to retire. The King, not wanting to say goodbye so fast, asks one final request; “Please build me one last palace. A building that will outclass anything that you have built in the past, and one that will last for the next thousand years. Here is my 16th century credit card, spare no expenses!”

One doesn’t refuse the King. Crestfallen the architect thinks of a plan. He decides that he will build this building, but instead of 8 wings with 500 rooms, he will build only 4 wings with fewer rooms. Instead of the finest imported Indian wool, he will use local wool. Instead of diamonds from the African diamond mines, he will use local merchandise from the Italian diamond exchange, and instead of the intricate carvings on golden handles, he will find beautiful brass handles….

The workmen get to work, and at doublespeed they finish the work in 18 months.

“Your Majesty, the Palace is ready”. The King accompanies the architect on a tour of the Palace. The first thing that strikes him is the size… ‘Well I suppose its quality not quantity’ the King thinks to himself. The King opens the door and notices the dim shine of the chandeliers. In the next room, the King notices the draperies which don’t compare to his current Palace, and in the third room he notices the plain doors and handles…

The King had seen enough. “Thank you so much! Thank you for all of your Loyal work over the last 30 years…”

As the King leaves, he hears the voice of the Architect “Your Royal Highness, haven’t you forgotten something? The keys!” The Architect holds up the keys to the Palace.

The King smiles - “No my friend, this building is for you. This is my parting gift.

Thank you again for all your loyal work!”

“VeAsitem Osam” – ‘And you shall do them [the Mitzvos]’. Chazal teach us, that the missing Vav in ‘Osam’ means that it can be read “And you shall make Yourselves” – “Ve’Asisem ATEM”. Mitzvos are for us. We are given tools to build ourselves. The Torah appears to be for Hashem, but ultimately, we all have the choice – to connect or to disconnect – to build our own palace or to cut the corners.

Before Matan Torah, there was no system to create our own destiny. Hashem set up our company, where by driving the company in a certain direction, we can build.

The Maharal in the 5th Chapter of Derech Chaim teaches us, that the 613 Mitzvos corresponding to the 613 parts of our body (and as described by the Ramchal in Daas Tevunos II, correspond to 613 elements in our neshama), are all aligned. Mitzvos build our very essence.

Mitzvos enhance our relationship with Hashem in 613 unique ways.

Shavuos is freedom, because now freewill is meaningful. Now we can utilise our free will.

Are mitzvos bothersome? Not any more bothersome than a CEO working extra hours to build the company!

‫תיקון ליל – לימוד תורה ברבים‬

A joint evening of learning together with the Hasmonean ‘Beis’ Programme & Ezra 12:40 am Rabbi SY Bixenspanner ‫‘ – שליט“א‬Mesorah and the Kosher Diet’ (It all started at Har Sinai) 1:20 am Break 1:30 am Rabbi D Tugendhaft ‫‘ – שליט“א‬Shavuos Insights’ 2:00 am Break 2:10 am Rabbi J Golker ‫‘ – שליט“א‬Shavuos – The Ultimate Relationship’

3. livingwithmitzvos.com

2:40 am Break 2:50 am Rabbi SY Bixenspanner ‫‘ – שליט“א‬In the Footsteps of our Gedolim’ Going through some historical events when the Mesorah was challenged 3:40 am Shacharis

Why count Bnei Yisrael as Hashem already knows their number?

PARSHAH

HENDON ADASS

I would like to share the following Mashal, which I found useful for me.

Some tell me it was said originally by the Dubno Maggid, but I have not yet seen a source (if you find one, please share!) –

SHAVUOS

THE ARCHITECT

SHAVUOS

ROSY FUTURE

R’ Binyomin Zev Goldberg

| Author of “Koloh D’Yaakov”on the weekly Parsha and the Moadim

There was once a king who owned an orchard within which there were four distinct sections. One section was given over to figs, another to vines, the third to pomegranates and the final section to apples. The king appointed a head gardener to take care of the orchard, and left him in charge. A long while passed, and the king went to visit the orchard to see how it was faring. When he arrived, he was shocked; it was full of weeds and thorns. The king was furious; he summoned his servants and ordered them to destroy the orchard since it had no further purpose. They set to work and the king sat back on a chair to watch them, when suddenly he jumped up. He ran over to where one of the servants was busy clearing away everything he could see with a huge scythe and shouted for him to stop. The king pointed at a rose. A single beautiful rose stood out in sharp distinction to the dull and unpleasant weeds that surrounded it.

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This mashal is brought in a Midrash cited by the Bnei Yissaschor in explanation of the particular minhag to decorate Shuls and Batei Midrash specifically with roses. The Midrash adds that the Torah is the rose in the mashal.

Many generations passed, it says, from the

of outstanding beauty, Chazal instituted a bracha, and that bracha relates only to their beauty, even though they presumably have many other qualities. Nonetheless, since in this person their beauty is their single most outstanding attribute, and in their case it eclipses everything else, a bracha on their beauty is appropriate. Similarly, there are many foods that also have sweet smells or are of beautiful or strange appearance. Yet the bracha that we make is the bracha related to eating them, not staring at them or smelling them. This is because once again, their attribute of being edible so far outweighs everything else, that their bracha must be to do with eating. Therefore, whilst it is true that a rose has other commendable attributes

creation of the world, and in each generation

like its beauty or taste, the Bnei Yissaschar

Hashem looked down and contemplated its

asserts that it is the smell of a rose that is most

total destruction because He saw no hope in

remarkable. Therefore, it was the smell of the

it. However, at the moment that Klal Yisrael

rose that the Midrash sought to expound upon

accepted the Torah this changed. When Klal

and discuss.

Yisrael accepted the Torah, and particularly

This, continues the Bnei Yissaschar, is

when they declared, “We will do and we will

also what the Midrash is trying to teach us

hear,” Hashem felt that there was renewed

about Klal Yisrael. It is true that every Jew is a

hope for the perpetuation of the entire world.

mixture of different desires and wants. We are

Hashem declared that for this rose; the Torah

all composed of both the spiritual and physical

that Klal Yisrael had now committed to keep; it

and as such are all subject to conflicting

was worthwhile to maintain the world.

desires and aspirations. Yet, just as the rose

The Bnei Yissaschor elaborates on the

is comprised of many aspects but defined by

Midrash’s meaning and particularly why a

one, so too are Klal Yisrael. We are defined by

rose was chosen to symbolise Torah and

our love of Torah and Mitzvos which can be

the commitment of Klal Yisrael to keeping it,

condensed into one ideal: our desire to fulfil

and by extension, why we strew our places

the will of Hashem, as described by the Torah,

of worship with them. He writes that a rose

whenever possible. Therefore, although we

actually has more positive qualities than the

also have other attributes and characteristics,

Midrash implies (through speaking only of

and sometimes struggle to recognise who we

the king smelling the rose), for example its

truly are, the rose represents our knowledge

beautiful looks and even its taste. So why,

that our desire for Torah is the truly defining

he asks, does the Midrash single out smell

feature of our nation because deep down it is

as though it was a rose’s only feature? In

our main aspiration in life.

’‫שבועות א‬ 8:45 pm

Learning Programme on the topic of ‘The ‫ חיוב‬of waiting between meat & milk’. Shiur from the Rov and learning B’Chavrusoh. Maare Mekomos will be available in Shul.

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answer, he offers a profound understanding of the world. He writes that regarding people

In the tefillos we call Shavuos – “Zman Matan Torahseinu” and Shavuos is known as Matan Torah. Why not call it Kabalas HaTorah and why add “the time of our Torah”?

SHAVUOS

HENDON ADASS

He bent down and smelt it; the fragrance was almost divine. At that moment, his anger at the way the orchard had been left subsided. He declared aloud that this one rose made the entire area worthwhile and that his servants should stop their work.

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Rabbi Yehonasan Gefen | Rabbi for Keter HaTorah One of the most prominent features of Shavuos is the universal Minhag (custom) for men to stay awake all night learning Torah. The Magen Avraham explains the reason for this Minhag; he brings Chazal who say that the Jewish people went to sleep on the night of Matan Torah (the giving of the Torah) and Hashem had to wake them up in order to receive the Torah.

Accordingly, we stay up all night in order to rectify this failing of our ancestors1.

The Arizal states that one who stays awake learning Torah on Shavuos night is guaranteed that he will complete the year withut experiencing any harm2.

This explanation seems quite difficult: How can we understand that such great people would oversleep on the most momentous occasion of their lives3? We know that they were willing to receive the Torah to the extent that they accepted its laws before they were even aware of its content so why would they act in such an unenthusiastic fashion on the night leading to Matan Torah?! It also needs to be understood how staying awake all night rectifies their error.

The commentaries explain that the Jewish people deliberately went to sleep on that night; 1 Magen Avraham, Orach Chaim, Simun 494.

2 Mishna Berurah, Simu 494, sk.1.

3 This generation is known as the Dor Deah, the ‘Generation of Wisdom’ because of the incredibly high level they reached.

they felt that they could reach a higher level of connection to Hashem in a state of sleep. This explanation fits with an important principle that whenever great people sinned, they had seemingly valid reasons for choosing their course of action. Nonetheless, the fact that they ultimately sinned indicates that on a subtle level, there was some kind of yetser hara that pushed them towards their error4. What was this underlying motivation that caused them to sleep on this fateful night?

The Jewish people clearly wanted to receive the Torah, as indicated by their pronouncement of ‘Naaseh v’nishma’ (we will do and we will hear). However, it is possible that on a subtle level they also felt a degree of uneasiness about receiving the Torah. They realized that accepting the Torah would enforce numerous obligations and responsibility upon them. It is certainly true that whilst the life of a Torah observant Jew provides the ultimate satisfaction, it nonetheless involves a great amount of effort and self-growth. Thus a person may be tempted to ‘escape’ these challenges in various manners. One of the most common forms of ‘escape’ is sleep - by sleeping a person can, at least temporarily, avoid the challenges of life5. Accordingly, people who experience pain or difficulty have a tendency to want to sleep more than their bodies require. This is in fact a manifestation of their desire to escape their pain.

In this vein, it is possible that, on an extremely subtle level, the Jewish people were apprehensive of the new accountability that was soon to be thrust upon them. Thus, on a subconscious level they sought to ‘escape’ from the daunting specter of receiving the Torah. This desire to escape manifested itself in its ultimate form - sleep.

The Minhag to stay awake all night learning Torah is a rectification of this subtle flaw.

4 The commentaries adopt this approach with regard to sins such as Adam’s eating of the fruit, the worshipping of the Golden Calf and the sin of the spies.

5 Chazal say that sleep is one sixtieth of death; death is the ultimate form of escape whereby one can permanently avoid the challenges that he faces.

SHAVUOS

STAYING AWAKE

Remaining awake whilst we are tired shows that we are willing to face the responsibilities that accompany Torah observance. We realize that whilst fulfilling the Torah is no easy task, it is ultimately the most rewarding path.

Escaping the challenges does not provide true satisfaction, rather facing them head on is the only way of achieving life fulfillment.

Rav Noach Weinberg zt”l would consistently instill in his students that nothing meaningful in life is achieved without difficulty. Any truly meaningful experience inevitably involves a great amount of hard work and self-sacrifice.

This is particularly the case with regard to the learning and observing of the Torah; the greatest geniuses failed in Torah learning if they were unwilling to exert tremendous effort in understanding the depths of Torah. Only those who were prepared to push themselves experienced the true pleasure of Torah learning and attained greatness.

There are people who disagree with the Minhag to remain awake all night learning Torah. They point out that a person probably learns for less time by staying awake in the night than if he would keep to his regular schedule of sleeping. In an arithmetical sense this claim seems correct. Those that do not sleep in the night commonly sleep for a few hours on Erev Shavuos, then sleep after Shacharis, and often go to sleep a further time after the Yom tov morning meal! However, my Rebbe, Rav Yitzchak Berkovits Shlita points out the error of this argument; if the goal of Shavuos was to learn as much Torah as possible then this claim would be correct and it would be more sensible to sleep in the night and learn more in the daytime. However, this is not the purpose of learning on Shavuos.

As we have seen , its purpose is to inculcate in ourselves the readiness to meet head-on the challenges that the Torah presents. By sacrificing sleep on this one night, we show that we have no desire to ‘escape’, rather we recognize that the only path to true meaning is to face difficulties head on and surpass them.

May we all merit to receive the Torah with complete eagerness and anticipation.

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SHAVUOS

WHAT’S THE BIG DEAL ABOUT SAYING “NA’ASEH VENISHMAH”?

Doniel Levy | Atid, Gibraltar “Get in, quickly!” A hand motions furiously at you to get in.

Chazal use quite spectacular imagery to describe the greatness of Bnei Yisrael’s diction in accepting the Torah.1 The order of the words is unnatural, asserting that na’aseh (“we will do [what You ask]”) before the ostensible prerequisite of nishmah (“we will hear [what You are asking]”). It prompted 600,000 angels to spontaneously descend from the Heaven and tie two crowns to every Jewish person2 and Hashem Himself demanded to know who it was who revealed to His Children “this secret which the angels use”.3

The voice could belong to a number of people and I will get into the car without question. I don’t need to hear an explanation from my wife, my parents, my siblings, or my closest friends before getting in. No doubt there is some explanation, sure; but I will first do and then listen. Why? Because, based on the history of the relationship, I believe/know that they have my best interests at heart. Getting in is good for me.

So what is the greatness of “na’aseh v’nishmah”? If we’d seen the sacred Nile turn to blood and ice-encased missiles pummel our captives’ strongholds; if we’d walked through a sea which then obliterated our enemy; and if we’d been inexplicably sustained daily by heavenly food from G-d Himself… would we really not get in His car without asking “why”? When all’s said and done, what is the big deal about saying “na’aseh v’nishmah”?

My mashgiach, R’ Yosef Kritz shlit’’a of Kerem B’Yavneh, explained that this idea can be understood by looking at the minhag to read Megillas Rus on Shavuos.

The greatness of “Na’aseh v’nishmah” is generally explained as a declaration of willingness to keep the mitzvos before (and even without) knowing the rationale behind them.4 Alternatively, it was an acceptance of the mitzvah of learning Torah as an independent pursuit with value in and of itself, as opposed to being merely the means to achieve the goal of understanding the legal requirements of a Jew.5 To be honest, I’ve never been very comfortable with these explanations. Yes, it is undoubtedly great to express a willingness to do something before you fully know what you’re letting yourself in for. But don’t all of us have that relationship with at least one person?

Say you’re walking down the street on the way home. Suddenly, a car sharply pulls up on the curb. It screeches to a halt right beside you.

A door flies open as a panicked voice cries out, 1 Whilst there is a machlokes as to when these pesukim (including ‘na’aseh v’nishmah’) took place, we will adopt Rashi’s chronology, as endorsed by the Gemoros and Rishonim quoted below, that this was pre-Matan Torah. We will not discuss the Ramban.

2 Shabbos 88a 3 ibid.

4 Maharsha (Mahadura Basra) 5 Beis HaLevi on Shemos 24:7

It is difficult to understand what royalty was in the Ancient World. R’ Aaron Kotler tells a story describing a scene in the Russian Empire just 100 years ago. The Czar had contracted a road builder. Satisfied with the job, he summoned the contractor for an audience. The Czar asked him a question and the worker attempted to answer.

He was so overcome with awe and fear that the muscles in his tongue froze and snapped. He remained a mute the rest of his life.

The unchecked power, the immense wealth and prestige possessed by the ruling class of yesteryear are unimaginable. But if the royalty of the Ancient World sit at the top of the world social order, who is sitting on the bottommost rungs?

The poor. Worse, a beggar woman relying on charity just to eat her next meal. Even worse if she is an alien. Worse still if this foreigner’s country of origin is constitutionally declared as untouchables.6 And our Rus is personally objectionable, too: the pitiful vestige of a oncewealthy family who had sold out, married out, and died out.

But Rus had been royalty. She was the daughter of the King of a great, wealthy nation, 6 See Devarim 23:4-7 “A...Moabite shall not enter into the assembly of HaShem, even the tenth generation of theirs... forever...You shall not seek their peace nor their prosperity”.

incorporating in its land a famously beautiful and fertile area. Widowed and with her world falling apart, she is given option7 of returning to the palace and untold wealth, honour, security and power - like her sister.

But she chooses not to be a princess. Instead, she chooses a poverty-stricken, loathsome, insecure and vulnerable existence.

Rus gives us a good understanding of ‘hisbatlus’ (conceptually translated as ‘selfcancellation’). It is the annulment or subjugation of oneself to another. Ultimately, it means abandoning control and certainty and diving headfirst into total negation of oneself to the Will of Hashem. This is “na’aseh v’nishmah’”.

When Am Yisroel said “na’aseh v’nishmah”, they had just been freed. Enjoying wealth beyond their wildest dream, they had suddenly left a servitude that had seemed endless. They were at the top of the ladder. When Hashem offered a set of laws, granted they had experience of His miracles and kindness, but they had no idea what being His servant would be like.

As far as they knew, Torah could have restricted them from all the pleasures of the world. It could have forbade eating during daylight, having a family, or speaking at weekends. It could have ordered corporeal mortification or sacrificing all material possessions to G-d. It could have been anything. They simply didn’t know.

And that didn’t matter at all. “Na’aseh v’nishmah” was a declaration that the details and legalities are entirely irrelevant: everything and anything offered would be kept simply because there was no sense of self left to reject - or even assess - the laws.8 There was complete hisbatlus.9 Every time we quell our own preference and choose Hashem’s Will, in whatever sense, we attain some hisbatlus, and reacquire a tiny fragment of this original “Na’aseh v’nishmah”.

Quite a big deal, really.

7 Moreover, this is not even seen as an “option”; it is the obvious and logical course of action, which Naomi herself presses upon Rus on multiple occasions.

8 I believe this might be one way to explain why ‘na’aseh v’nishmah’ is described as “the secret the malachei hashores use”. Angels, unlike humans, have no will, no independent sense of self. The chiddush was that someone had “revealed” to humanity how to negate will and use that to serve HaShem.

9 One could also use this to explain why “k’ish echad b’lev echad” was possible (even inevitable) at Matan Torah: a full negation of oneself to G-d naturally leaves only G-d’s Will, which is One (“Yisroel v’Oraisah v’Kudsho Brich Hu, chad hu.”)

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Rabbi Aryeh Lichtman | A Jew from Jerusalem

Aryeh Lichtman, Sefer Bamidbar starts out with the words, “Vayedaber Hashem el Moshe b’midbar Sinai b’ohel moed”, Hashem spoke with Moshe in the Sinai desert in the Tent of Meeting. It is curious that the description should include both locations together. What is the significance of this? HaRav Moshe Shternbuch shlit’’a in his sefer Taam Vadaas writes that Hashem wants us to connect the two – the place of Hashem’s resting in this world and the desert. He explains that the link is meant to help us realize how accessible a connection to Hashem is. Just as a desert has no owner and is exposed to entry from

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concentrated way. It is Hashem’s Word (in the bracha for learning Torah that we recite each morning we mention “divrei Torascha”). That bracha finishes by referring to Hashem as the ”Melamed” (Teacher) of Torah to His nation.

With the holiday of Shavuos upon

Hashem wants to teach us. Our job is

us, it is worthwhile to note that this

to be receptive to hearing and seeking

message can be taken from the customs

out His messages and teachings. The

of the day as well. There is an age old

more we see and realise how accessible

custom of eating dairy products on

Torah and spiritual growth are, the

Shavuos and many reasons are given1 to explain why. Rav Tzadok HaCohen zy’’a of Lublin (in his sefer Resisei Layla) shares a simple, yet astounding, idea. Milk has a quality that no other drink has: it is taken directly from the source. There is no intermediary, there

closer and more like Hashem we can become. It is the ultimate positive cycle.

Rav Eliyahu Dessler zt’’l writes that each point on the Jewish calendar is like a docking station that holds the yearly charge of that specific potential. We are

is no processing or extra step. With this

lucky to be standing at the precipice of

tradition of eating cheesecake, blintzes

the ultimate opportunity to plug in to

and other dairy treats we are meant to

the full charge of Torah learning. The

awaken an awareness that Torah is for

sound waves of Hashem speaking at

everyone and can be accessed without

Har Sinai will be reopened to us in the

needing any extra help. The Teacher of

most complete way and we will be able

all Teachers is waiting excitedly for us

to tap in to the remarkable treasure that

to come and ask, “Teach me Father.”

is sweet and nourishing like the milk

Torah is the mitzvah that connects us

drawn straight from a mother. May we

to Hashem in the strongest and most

merit to receive this wondrous gift in

1 See Mishna Berura, Orach Chaim 494;3

the best and fullest manner.

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SHAVUOS

IT’S ALL IN THE NAME Rabbi Binyomin Denderowicz | Rov Kehilas Mi K’amcho & Director of MishnaMail

The name of this Yom Tov “Shavuos” seems a bit strange. Normally the name of a Yom Tov is based on the main theme of the festival.

Therefore, truthfully Shavuos should be called “chag matan toraseinu” to highlight the day the Torah was given to us. It seems all wrong. The name “Shavuos”, weeks, seems to be focusing on the build-up to the chag and not on the essence of the Yom Tov itself?!

Many reasons are given for why Shavuos has the names that it does. The Ta’amei Haminhagim explains that the holiday is called “Shavuos” because it is closely related to the term “Shevuos” meaning oaths. He explains that when we accepted the Torah, Hashem promised not to exchange us for any other nation and we promised Hashem that we would not leave and exchange Him. Because of these oaths, the Holiday which is the anniversary of our receiving the Torah is called Shevuos.

When our children repeat a dvar Torah at our Shabbos table they’ve heard from their Rebbes in school, do we show enough interest and respect to the Torah they are saying? When we send of our children off to yeshivas in the beginning of zman, do we send them off with respect and by showing them how much we value the months of toiling they are about to embark on with their Gemara? Do we respect and support our Rabbonim, Roshei Yeshivos and their Torah organisations who are dedicated to teaching Torah to Klal Yisroel?

The list goes on and on.

But this is the message that the name of Shevuos is teaching us- It’s all about our approach and the attitude we need to have. It takes weeks (Shavuos) to achieve this attitude. But when we acquire this attitude, life becomes so much more meaningful and enjoyable.

I would like to focus on one particular answer that Rav Eliyahu Lopian zt’’l in his sefer Lev Eliyahu (Parshas Emor) suggests. That in fact the essence of the Yom Tov of shavuos is all about the build-up and the preparation we invested within the seven weeks of the counting of the Omer leading up to Shavuos.

What’s the use of receiving the Torah again this year as a present, if we don’t appreciate it?

So we spend weeks building up our appreciation towards the Torah and finally on Yom Tov of Shavuos, we turn around to Hashem and say “please give me the Torah again this year. I have spent 7 “weeks” learning to appreciate what it’s all about”.

The Mishna in the 6th Perek of Pirkei Avos goes through the 48 kinyanimqualities one needs to work on, to truly acquire Torah. In fact the Talmidim of Reb Yisroel Salanter zt’’l used to dedicate each and every day of the sefiras ha omer to work on one particular quality of the 48 qualities, as a preparation to the day of Shavuos and finally on the final day (49th day) they would review all 48.

Torah is not just a subject with lots of information. It has unlimited depths and insights that take lifetimes to learn. Whatever we do learn, has to become part of us. We have to strive not only to be knowledgeable and to perform many mitzvah acts, rather we have to strive to understand the meaning, why, what, when and how of every mitzvah.

This is also highlighted in the bracha of birchas hatorah we say every morning. We don’t make a bracha of “La’daas” Torah- to know lots of Torah, rather we say- “La’asok bedivrei Torah”- to busy ourselves with the words of Torah.... Then we say Ve’ha’arev na... we ask Hashem to make the Torah sweet for us.

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5. Why does Shavuos not have a fixed date in the year, like all the other festivals?

SHAVUOS

Perhaps the lesson of the name of Shavuos is teaching us what sort of approach and attitude we should have when it comes to Torah. Not only on Shavuos but on a day to day basis throughout the year.

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MY WEEKLY HALACHIC QUESTION

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

SHAVUOS: HALACHOS & MINHAGIM FLOWERS AND GREENERY There is a widespread custom to place flowers or greenery in the synagogue for the Yom Tov of Shavuos, and many place them in their homes as well.1 Q. What is the reason for this custom?

A. Some say that the reason is simply for simchas ha’regel.2 Others say that it is a commemoration of Har Sinai, which was surrounded by beautiful greenery when the Torah was given to Klal Yisrael.3 Some have the custom of placing trees in the synagogue for Shavuos, since on Shavuos one is judged for the fruit of a tree.4 Q. Does everyone agree with this custom?

A. No. The Vilna Gaon was opposed to this custom and wanted to abolish it. He maintained that this was the custom of the non-Jews who decorate their homes and churches during their holidays.5 Many poskim follow this view.6 Others, however, claim, that the Vilna Gaon sought only to abolish the custom of placing trees in the shul but not the custom of placing flowers.7 Placing flowers seems to be the accepted custom in most places.8

EATING DAIRY There is a widespread custom on Shavuos to eat dairy products9. One of the many reasons cited for this practice is that eating dairy foods serves as a remembrance for the two breads that were offered in the Beis Hamikdash on Shavuos. This is achieved through following the Shulchan Aruch’s ruling that after eating cheese one must remove all of the bread from the table before continuing with a meat meal.

Consequently, in order to eat dairy food followed by a meat meal, we must serve two separate loaves of bread. We thereby remember the two breads that were offered on Shavuos.10 (According to this reason, the custom has little to do with eating dairy food per se; 1 2 3 4 5 6 7 8

Maharil, Ramo 494:3.

Maharil.

Mishnah Berurah 10.

Mogen Avraham 5.

Maaser Rav 191 brought in Chayei Adam 131.

Iggros Moshe Yoreh De’ah 4:11:5.

Rav Shlomo Zalman Aurbach zt”l, The Steipler zt”l.

Rav Y. S. Elyashiv zt”l. The Chazon Ish zt”l did not hang anything up on Shevuos.

9 Ramo 494:3, Mogen Avraham 6, Mishnah Berurah 12.

10 Ramo.

rather, the dairy food simply serves as a means to assure that one will have two loaves of bread at the meal.)

Another reason for the custom to eat dairy food on Shavuos is that following Matan Torah and receiving the laws of shechitah and kashering, the Jewish people did not have kosher meat and kosher dishes available for the Yom Tov meal. The only food they could eat was dairy, since such food was permitted from before Matan Torah.11 Others explain that since the Torah is compared to milk, we eat milk products in honor of the Torah.12 Another explanation is that milk cannot be stored in vessels of gold or silver without spoiling; rather, milks must be stored in plain earthenware vessels. This is comparable to the Torah which imbues itself in those who are humble.13 The Beis Halevi explains, based on the Midrash, that Malachim protested the giving of the Torah to Klal Yisrael, since they felt that they, the angels, were more worthy of receiving the Torah than mere mortals. Hashem reminded them that they did not follow the basic laws of kashrus when they ate meat and milk together when they visited Avraham Avinu.

The Malachim, having no defense to this argument, conceded the Torah to Klal Yisrael. Since we merited receiving the Torah through the mitzvah of separating meat and milk, we demonstrate this by eating milk and meat separately on Shavuos.14 Q. When on Shavuos should one eat the dairy food?

A. Although some have the custom to eat dairy food on the night of Shavuos, the prevalent custom is to eat dairy food during the day.15 (Some eat dairy only on the first day of Shavuos, while others (in chutz la’aretz) eat dairy on the second day as well.)

ÂÂ However, many do not eat dairy and meat in the same meal. Rather, they simply end the dairy meal, recite Birkas ha’Mazon, have a break, and then continue a short while later with a meat meal using a separate challah.18

ÂÂ A very common application of the custom is to eat dairy after Kiddush (making sure to eat a k’zayis of mezonos), rest after staying up all night, and then eat meat in the main meal.19

ÂÂ One should follow his family minhag.

Q. Must one who ate dairy wait before eating meat?

A. No20, one does not need to wait, unless he ate hard cheese. Cheesecake is not considered hard cheese. Nevertheless, some have the practice to wait half an hour, and some wait even an hour, before eating meat after milk.21 One should follow his family minhag.

Q. What procedures permit the eating of meat immediately after dairy?

A. The following procedures must be done (but not necessarily in this order): •

Kinuach (eating a pareve food) and hadachah (rinsing the mouth)

•

Washing one’s hands

•

Changing the tablecloth.

CHEESECAKE Q. What beracha does one make on cheesecake?

•

A cheesecake with a thick layer of biscuit, cake, or crust requires only a Mezonos.22 Some poskim require two berachos – a Mezonos and Shehakol.23

•

If a cheesecake’s thin layer of biscuit, cake, or crust is insignificant to be enjoyed in its own right and merely serves to provide structure and enhancement for the cheese,

ÂÂ Some have the custom to divide the meal into

two parts (since one is required to eat meat on Yom Tov16). They begin with dairy, clear the table, and continue the meal with meat.17

11 12 13 14 15

Mishnah Berurah 12.

Shitas HaKol Bo quoted in the Mishnah Berurah 13.

See Gemarah Taanis 7a.

Be’er Hetiv 8, Beis Haleivi Parshas Yisro quoting a Medrash.

See Ramo 3. In fact the Darkei Teshuvah quotes those that eat dairy at night and asks how they fulfill the mitzvah of ‘Simchas Yom Tov’ which applies by night (i.e., by eating meat).

16 See Rambam 6:19.

17 Ramo, Pri Megadim 16. This was the practice of the Chazon Ish zt”l.

18 Pri Megadim Yoreh Deah 89.

19 The Darcei Teshuvah writes that this was largely practiced in his places.

20 Shulchan Aruch Yorei De’ah 89:2.

21 See Pri Megadim 6.

22 Iggros Moshe brought in V’sain Beracha page 79.

23 Especially if the two layers were not baked together. See Mishnah Berurah 168:27.

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6. Why do we not find the kiyor and kano discussed amongst the vessels being covered?

PARSHAH

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HALACHAH

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com it is considered tafel (secondary) to the

•

cheese, and one recites only a Shehakol.

•

When flour is mixed into the cheese: If the flour was added for taste, one recites a Mezonos. If the flour was added to bind the other ingredients together, it remains a Shehakol.

•

Cheese blintzes and other pastries filled with cheese or cream always require a Mezonos.

ÂÂ Whenever one needs to recite two berachos, Mezonos always precedes Shehakol.

•

A plant pot with a growing plant in it may

or fish from the freezer on the first day of Yom Tov for

Artificial plants and flowers are not muktzah.

the second night’s meal. If waiting until the second

Q. If one forgot to place the flowers into water before Yom Tov, may he do so on Yom Tov?

When one smells an item with a pleasant fragrance, he must recite a beracha. Just as one may not derive pleasure from food or drink without first reciting a beracha, one may not derive pleasure from a fragrant item without first reciting a beracha. The Gemara quotes the verse, “Every soul shall praise Hashem” (Tehillim 150:6), and asks, “What item does the

night to remove it would cause a substantial delay in starting the meal, then one may remove it on the first day in order for it to defrost in time for the night meal.

A. No, he may not place the flowers into water on

However, this is permitted only on condition that it

Yom Tov, even if they were in water before Yom Tov.28

is removed early enough on the first day that it is not

Q. May water be added on Yom Tov to a vase of flowers which already contains some water?

A. Yes, but the water may not be changed.

24

THE BERACHA FOR FRAGRANCES: FLOWERS

A common example of this is removing challahs

not be moved on Yom Tov.27

Q. May one gather different flowers or leaves together to form an arrangement?

A. No.29 Q. May one smell flowers and greenery on Yom Tov? A. Any flower or greenery may be smelled.30 The prohibition against smelling a plant on Yom Tov applies only to fruit that is still attached to its source.

obvious that it is being removed for the next night.31

WASHING DISHES Q. May one wash the dishes from the day meal if they will not be used again on Yom Tov? A. It is forbidden to prepare on Yom Tov for after Yom Tov (even by asking a non-Jew). Therefore, if the dishes will not be used again on that day, they may not be cleaned. However, there are exceptions that permit washing the dishes even when they will not be used again on that day: •

preparation for the morning meal.

This is because one may come to pick the fruit off the tree, which is forbidden.

•

Q. Does one recite a beracha over the pleasant fragrance of flowers?

A. A beracha for a fragrance is recited only over an item whose sole purpose is to provide fragrance.

Although flowers may indeed exude a pleasant fragrance, most people buy them for their beauty and not for their fragrance, and thus no beracha is recited. If, however, the flowers are taken in hand and actually smelled, a beracha must be recited before smelling them.

25

PREPARING ON THE FIRST DAY OF SHAVUOS FOR THE NEXT

•

Q. May one prepare on the first day for the second?

In all of these cases, the dishes may be washed

A. No. It is forbidden to prepare from one day to the next. For example, one may not set the table during the first day of Yom Tov for the following night’s meal, nor cook food on the first day to be eaten on the second.

Q. May one prepare on the first day for the second when not doing so will cause a problem or delay on the second day of Yom Tov?

FLOWERS

A. There is an exception to the prohibition

Q. Are flowers in a vase considered muktzah?

A. Flowers in a vase may be moved on Yom Tov (and on Shabbos).26 Similarly, the flowers or greenery hung up in homes or shuls are not muktzah.

24 Shulchan Aruch 212.

25 Shulchan Aruch 217:2.

26 Mishnah Berurah 336:48.

If they will give off a bad smell or attract flies, they may be washed.

soul derive pleasure from but the body does not?” It answers: fragrance.

They may be washed after the night meal in

against preparing on one day of Yom Tov for the next.

Certain activities are permitted on the first day on Yom Tov for the sake of the second day.

27 Iggros Moshe.

28 Shulchan Aruch 346:11, Mishnah Berurah 54.

29 Due to the prohibition of Maake B’Patish.

30 See Gemarah Succah 36b, Shulchan Aruch 346:10, Mishnah Berurah 48.

If one is particularly disturbed by seeing dirty dishes in the kitchen, they may be washed.

even though they will not be used again on Yom Tov itself, because they are indeed being washed for the honor of Yom Tov. Q. May hot water be used to wash dishes on Yom Tov? A. Hot water may be used to wash dishes, provided that no flame will be ignited on Yom Tov (which is always forbidden). Washing dishes for use on Yom Tov is considered a genuine need of Yom Tov, and thus heating water for that purpose is permitted.

Q. May dirty dishes be placed in the dishwasher?

A. Yes. One should be careful, however, to avoid an act of Borer (sorting), which is still prohibited (in many cases) on Yom Tov. 31 See Chayei Adam 153:6.

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6. Why is Shavuos only for one day unlike the other festivals that are for seven days?

SHAVUOS

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Rabbi Mashiach Kelaty | Rabbi of Stanmore United Synagogue Sephardi Kehilla

Knowing only two names at positions 1 and 80, that leaves 78 talmidim, at least greater than Rav Yochanan ben Zakkai, who remain unnamed. Who are they?

Before I attempt to give you the answer, please indulge me by reading on.

In the beginning of Megillat Ruth we are told that a man from Bethlehem in Yehudah went to live in the fields of Moav, because of the famine in Eretz Yisrael. Chazal criticise this person for abandoning his people in their time of need and fleeing with his family to Moav.

When the Megillah first tells us of this person’s departure, he is mentioned anonymously (‘a man’). However, we do not remain guessing about his identity for very long. In the very next verse we are told that “The name of the man is Elimelech”.

Why the ‘cloak and dagger’? Why not write this story more ‘economically’ and tell us the name of the man and what he did in one pasuk?

To further exacerbate the point, I will quote you another verse: “And a man went from the House of Levi and he married the daughter of Levi” [Shemot 2:1]. The Torah later identifies these mysterious individuals as Amram and Yocheved, the parents of Moshe.

But why the anonymity? Why not simply say: “And Amram went and married Yocheved”?

The Baal HaTurim in Shemot points out that these two places are the only times in Tanach where the Torah uses the expression “And a man went” (vayelech ish). The Baal HaTurim comments that the pasuk “A man went from the Tribe of Levi” brought about the first redeemer (Moshe Rabbenu) and the pasuk “A man went from Bethlehem Yehudah” led to the final redeemer (Mashiach - who will descend from King David, a descendent of Ruth).

The Shemen HaTov elaborates on this Baal HaTurim. The person who produces the Redeemer can be an anonymous person. One does not need to be the great leader of his generation -- an Amram or an Elimelech -- to produce the Redeemer. Any Jew is capable of producing a child who will be the greatest personage in his generation and in fact a Redeemer.

The Chafetz Chaim once told the following story. During the reign of the Czar of Russia, a father and son worked together in Siberia to lay the tracks for the railroad. This was backbreaking labor. Night and day, under the

most brutal conditions, from freezing cold to stifling heat, they worked putting their blood, sweat and tears into the Czar’s railroad. One day, the son turned to his father and asked, “Father, will the people that ride the train have any idea concerning the backbreaking labour that went into preparing this railroad?”

The father looked at his son and said, “It is not important what people will or will not think, what they will or will not know. We work for one reason and for one purpose: to fulfill the command of the Czar. He is our leader, our father, who provides for our country. He has asked us to build the railroad. That is all that counts.”

“The same idea applies to Torah study,” continued the Chafetz Chaim. “It is unimportant for us to know if those who later delve through Torah chidushim will appreciate the time and effort expended in their production. Likewise, it should not matter to us the amount of toil that we put into learning a difficult sugya.

Everything that man does in this world should be executed with one focus in mind: he is carrying out Hashem’s will.”

One does not necessarily need to be great himself or have superior lineage or wealth or power. Any anonymous Jew can potentially produce the future leader of the Jewish people.

And that’s why we are not privy to the names of the students of Hillel. Regardless of the fact that they remain anonymous, their effect upon the history of Klal Yisrael was felt most acutely. Who knows how many times we have been saved from untold tragedies in the merit of these holy tzaddikim?

From red eye to Sinai, as you take part in the all night ‘stake-out’, make your stake in Torah. Even if you never get your name on a plaque, or will never have a synagogue named after you, you can sleep well after tikkun leyl – knowing that there is One who knows all, and Who will never forget what you did last Shavout.

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kisvu.org

The passuk (4:6) says that after covering they placed the badim (back into the rings). Tosfos (Yuma 72a) asks that the passuk (Shemos, 25:15) tells us that we must never remove the badim from the Aron’s rings. How then in our parsha could they remove them?

PARSHAH

II once heard a shiur given

by Rav Moshe Aaron Stern zt’l. In his inimitable way, he posed the following question. Hillel the Elder had 80 talmidim. The top of the list was Rav Yonatan ben Uziel, otherwise known as the Targum Yonatan. He used to have a fire above his head, which used to burn birds who were flying overhead.

The sort of person you want to sit next to at a barbeque.

‘Floundering’ at the bottom of the list was Rav Yochanan ben Zakkai, whose timely three point plan was accepted by the Roman Emperor Vespasian, thereby saving Rav Tzadok, the Royal line of King David, and all of the chachamim in Yavneh in one fell swoop.

SHAVUOS

I KNOW WHAT YOU DID LAST SHAVUOT

PARSHAH

THE NUMBER IS TOO ENORMOUS Rabbi Sandor Milun | JLE

Why bother? How could Hashem waste so many letters (and words) telling us about some leader of a tribe who lived about 3300 years ago?

The Rabbi’s explain that this parsha comes to show how valuable each person is to Hashem. Rabbi Berel Wein says,”Merely stating that there were approximately six hundred thousand male Jews from the ages of twenty to sixty only gives us a statistic.

Most statistics are faceless, impersonal and sometimes even meaningless. They never carry a moral or even educational lesson to the reader. They are cold numbers. The Torah therefore personalises the numbers in this week’s parsha and in the book of Bamidbar generally. Through the numbers that are now flesh and blood people, the challenges of Moshe in leading the people of Israel in the desert of Sinai are more understandable to us when we see the wide variety and great numbers of people who he had to deal with day in and day out for forty years. Once the numbers are personalised and broken down the story becomes much clearer and more relevant to every age.”

1. The theme of Parshas Bamidbar is the counting of the Bn’ei Yisroel for each of the twelve tribes. These were then grouped into Degalim. The Leviim were assigned to help the Kohanim and the Leviim were counted separately and then split into three each group being allocated to carry when journeying different parts of the mishkan.

Additionally the Leviim redeem the firstborn Yisraelim.

2. The Levush (Shulchan Aruch O.C. 428:4) explains that we read Parshas Bamidbar before Shavuos to act as a separation between the din of the curses (read in Parshas Bechukosai) and the din of the fruit of trees that takes place on Shavuos. Rabbeinu Bechaye (Parshas Bamidbar) expresses the idea that before receiving the Torah one needs to make oneself like a desert.

3. The counting is not for Hashem’s sake but is for the benefit of the Jews. Rashi brings that it comes to show how they are beloved and each one counts.

4. The order of the listed vessels to be covered, are from the innermost and holiest outward. Starting from the Kodesh Hakodashim was the Aron, then into the Heichal was the shulchan, menorah and inner mizbeach. Then the keilim used with the inner mizbeach and then outside the heichal to the outer mizbeach.

5. The pattern is that the all the keilim inside the heichal were covered with the bigdei techeiles. The only kli left outside the heichal was the mizbeach hanechoshes that was the only one that had bigdei argaman.

6. The kiyor and kano are not mentioned since they were different to all the other keilim – they are hechsher keilim. Therefore they were not covered like the others whom were carried by the Leviim. Instead, they were placed on the wagons when travelling.

(Chizkuni, Shemos, 30:18) 7. Chizkuni/Moishav Zekainim offers two answers. Really there were four badim. Two had to remain there permanently and this is what the passuk in Parshas Teruma is referring to as never being allowed to be removed. Parshas Bamidbar is talking about the other two badim that could, and as seen here, were removed. Another answer is that the Aron had grooves. As they were about to travel, the badim needed to be locked into these positions to prevent the Aron from sliding up and down the badim when it was being moved. Therefore the badim never were removed from the rings only that in our parsha they were moved within the rings to be fixed into position.

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leaves little to the imagination because of the immense magnitude of the number. I always struggle to get my head around this number.

Whenever I try counting to Six million, I get to around eighty two and start day dreaming about something else. The number is too enormous. However, hearing or reading about just one survivor makes it so real. Lifting the count of the Jewish people from mere statistics to a position of human empathy and understanding is part of the goal of this week’s parsha and the entire book of Bamidbar.

Riddle Answer Bamidbar 1:7 and 2:3.

The 3 names are Nachshon, Aminadav who is in fact one person (Nachshon ben Aminadav) the Nasi of the Shevet Yehuda the last of the three.

Megilas Rus 4:20.

Aminodov and Nachshon are listed as two separate people and Yehuda in 1: 1 is not a person but rather a place.

SHAVUOS ANSWERS

BAMIDBAR ANSWERS

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It is one thing to say that the Holocaust destroyed six million Jews. This statement

1 Other names for Shavuos are Yom Habikurim (Pinchos, 28:26) after the celebration of the ripening of the first fruits. Also, Chag Hakatzir (Mishpotim, 23:16) after the wheat harvesting.

These are names found in the Torah. Chazal added the name Atzeres (meaning stoppage).

The Kedushas Levi learns to mean that this is where the shefa is stopped and minimised to cater for man, so that we can receive it by Matan Torah.

2 Shavuos means “weeks“. We call it so to express that Shavuos is really the climax of the work and preparation of the seven weeks of the sefira. Shevuos also means “oaths” referring to two oaths that take place on Shavuos. The oath by Hashem that He will not chose another nation besides for the Jews. The Jews also make an oath that they will not pick another god, only Hashem.

3 Kabalas HaTorah implies our acceptance, the receiver, while Matan Torah focuses on the giver. We realise that Torah is a present to us from Hashem. Not only did we receive the Torah but we can actually join to it and make it becomes ours. The Gemara learns this from two pesukim – Torah and Toraso. This was seen by Moshe who changed the very date of Matan Torah by adding on a day by himself that Hashem agreed to. This explains the calling it “Zman Matan Torahseinu”.

4 The Kedushas Levi (Shavuos) points out that there are two elements to a Yom Tov. Stopping from work and the doing of the special mitzva(s) linked to that festival. We usually call it after the special mitzva of the Yom Tov. With Shavuos we only have the first element and therefore call it after this part – Atzeres meaning “stop”.

5 Shavuos is about Torah that is above time. To demonstrate this, Shavuos does not have a fixed date within the time frame of the Jewish calendar. Other festivals come with their own special mitzvos. Mitzvos are done within a time frame and therefore come with fixed dates.

6 Other festivals bring special kedusha into the weekday. They celebrate a time of miracles which is where teva is overridden. This is expressed by spanning an entire week, seven days.

Shavuos is different in that it is a time of Torah that brings kedusha to constantly permeate everywhere. It is therefore throughout the year. However, to make some recognition of it we must have it some time and so pick the day when the Torah was given, but only celebrate it one day.

7 Every Yom Tov has its own special act associated with it. However, by Shavuos there is nothing besides for the Torah that is with us the whole time. In this way Shavuos is unique.

This is because Torah is above time, hence no fixed date in the calendar, and also cannot be confined to a specific act.

Every Yom Tov has a particular mitzva associated with it. Matza on Pesach and Sukka and Arba Minim on Sukkos. Why does Shavuos not have something specific that we celebrate with?

SHAVUOS

In this week’s parsha, the Torah goes to great length to inform us regarding the exact number of Jews in each tribe. It is axiomatic within Torah thought that since the Torah is the Dvar Hashem that each and every letter in the Torah is absolutely necessary. There are many sugyos in Shas devoted to discussing even one letter when Chazal thought might be superfluous. In addition, to expounding the number of Jews in each tribe, Hashem saw it necessary to name each tribe’s leader and to detail each tribe’s families and family history.

15

‫פרקי אבות‬

Pirkei Avos

Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:

The Noé Edition PIRKEI AVOS

’‫פרק ו’ משנה ד‬

‫ׁשּורה‬ ָ ‫ ַּומיִ ם ּבַ ְמ‬,‫ּתֹורה ַּפת ּבַ ֶמלַ ח ּתֹאכֵ ל‬ ָ ‫ּכַ ְך ִהיא ַד ְרכָ ּה ֶׁשל‬ ‫ּתֹורה ַא ָּתה ָע ֵמל‬ ָ ‫יׁשן וְ ַחיֵ י צַ ַער ִת ְּחיֶ ה ַּוב‬ ָ ‫ וְ ַעל ָה ָא ֶרץ ִּת‬,‫ִּת ְש ֶּׁתה‬ This is the way of the Torah. Eat bread with salt, drink water in small measure, sleep on the ground.

Live a life of deprivation but toil in the Torah. ‫ּתֹורה‬ ָ ‫ – ּכַ ְך ִהיא ַד ְרכָ ּה ֶׁשל‬This is the way of the Torah. According to Rashi, the baraisa does not advocate asceticism as the vehicle for success at Torah study; a wealthy person need not give up his financial security and live a life of poverty in order to pursue Torah. Rather it is a call to a poor person not to let poverty impede his pursuit of Torah. The serenity of Torah can be experienced even in privation, and one must always be prepared to sacrifice his personal comfort for the sake of Torah study. In the words of Rambam (Hil, Talmud Torah 3:7): “Lest one say, “I will gather money and then return to Torah study; I will buy what I need and be free of preoccupation and then I will study” – know that if such thoughts enter your heart and mind you will never merit the crown of Torah.”

Midrash Shmuel and others understand the baraisa as addressed to rich and poor alike. The Torah makes its home only among those who understand that one cannot serve two masters, that one who becomes dependent on creature comforts will find it difficult to live without them, and that they will usually be purchased at the expense of time that would otherwise have been devoted to Torah study.

As a wise man once said, “Many people have the attitude that they want to learn the entire Shas (Talmud) in one night – and they want to sleep, as well.”

Torah demands a dedication that pampered people are not ready to give it.

Rambam (ibid. 3:6) codifies this approach: “One whose heart has elevated him to want to fulfil the mitzvah of Torah study properly and to be crowned with the crown of Torah should not shift his attention to other things. Let him not place the thought in his heart that he will acquire Torah along with wealth and honour.

This is the way of the Torah etc.”

‫יׁשן‬ ָ ‫ וְ ַעל ָה ָא ֶרץ ִּת‬,‫ׁשּורה ִּת ְש ֶּׁתה‬ ָ ‫ּומיִם ַּב ְמ‬ ַ ,‫ – ַּפת ַּב ֶמלַ ח ּתֹאכֵ ל‬Eat bread with salt, drink

water in small measure, sleep on the ground. Even if the only way one can free himself to learn is by enduring such privation, he should be ready for it (Rashi).

Meiri offers a qualification. While dependence on delicacies does lead to neglect of Torah study, one who can afford to buy good food should eat well, so that he be healthy and strong enough to fulfil his potential.

‫ – וְ ַחיֵי ַצ ַער ִת ְּחיֶה‬Live a life of deprivation. Most commentators view this as a

general statement which includes the physical deprivation listed above. According to Tiferes Yisrael, it is a new aspect of the difficulties one must be willing to bear in order to study Torah. Not only must one be ready to suffer physical want but even to bear emotional strain such as worries, fears and vexation in order to pursue the word of God.

‫ּתֹורה ַא ָּתה ָע ֵמל‬ ָ ‫ – ַּוב‬but toil in the Torah. A person’s love for Torah should be so deep that he is not even aware of privation or hardship. The Torah gives its disciples the serenity to enjoy life with happiness and bliss, oblivious to material privation (Chida).

HaChassid Yaavetz comments that this teaches that God does not demand the same level of Torah scholarship from each of us, but He expects us to do our

best; the results will be in proportion to the effort. Hence the baraisa speaks of toiling at Torah. The reward will be in proportion to the effort. Achievement is up to God, but effort is up to man (HaChassid Yaavetz).

Mesillas Yesharim qualifies: A person must realize that he is in this world not for rest and relaxation, but for labour and exertion. He should conduct himself like those who work for hire, and in the manner of soldiers in the front lines, who eat in haste, sleep at irregular intervals and are always prepared for battle, ‫ּכִ י ָא ָדם לְ ָע ָמל‬ ‫יּולָ ד‬, for man is born to labour (Job 5:7). If a person accustoms himself to this lifestyle, he will find Divine service easier, since he will have the proper attitude for it. This is the spirit of what the Sages said: “This is the way of Torah – eat bread with salt, etc.” This discipline embodies the essence of self-denial and removal from comfort and pleasure.

Ruach Chaim notes the change in tense. While the earlier items are in future tense - ‫ ִּת ְש ֶּׁתה ּתֹאכֵ ל‬, literally mean you will eat, you will drink – the imperative to toil at Torah study, ‫ ָע ֵמל‬, is expressed in the present tense. To tend to one’s physical needs can sometimes be spiritually counterproductive. Thus one should view them as a necessary evil and delay them for the future, as much as possible.

Not so the labour of Torah study, which should be one’s constant preoccupation.

Wrong-way ride. A wealthy and successful lawyer visited his childhood friend Rabbi Elchonon Wasserman, and was appalled at the great Rosh yeshivah’s poverty. He exclaimed, “Elchonon, you are much brighter than I am.

Had you become a lawyer you would be a wealthy man today!”

R’ Elchonon did not react to the comment. The old friends visited together for a few enjoyable hours, and then R’ Elchonon accompanied the man to his train.

At the station two trains were waiting, one a modern, comfortable one to the east, and another that was old and rickety. The lawyer, who was headed westward, walked toward the old train. R’ Elchonon asked him, “Why do you travel in such an uncomfortable train? Go to the luxurious new one!”

The friend stared at him incredulously, and said, “But I’m going in the other direction!”

R’ Elchonon ignored the comment. “Nonetheless, isn’t it better to travel in a comfortable, plush train?”

The lawyer was exasperated. “Elchonon, you speak nonsense! What good is a comfortable train if it is not taking me where I have to go?”

R’ Elchonon quietly replied, “Listen to yourself. You are right. When you want to arrive at a certain destination the comfort level of the vehicle doesn’t mean much.

The main thing is to get where you have to be. Do you remember you asked me why I did not become a lawyer? Of course that career would be more lucrative, but hat is not my goal in life. What good is the comfort if I don’t arrive where I want to be?”

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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