Oneg Behalosacha by Oneg Shabbos

‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫פרשת בהעלותך‬ ‫י"ט סיון תשע”ח‬ 2ND JUNE 2018

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

‫קריאת התורה‬ ‫ט"ז‬:‫ י"ב‬- ‫א‬:‫במדבר ח‬

SHABBOS TIMES FOR LONDON, UK ‫מוצאי שבת‬ (10.30 PM

‫ ) ר”ת‬10.22 PM

‫שקיעת החמה‬

‫חצות‬

‫סו"ז ק"ש מג"א סו"ז ק"ש גר"א סו"ז תפילה גר''א‬

9.09 PM

12.58 PM

10:15 AM

8.53 AM

SEE PAGE 7 FOR

8.17 AM

‫הנץ החמה‬

‫עלות השחר‬

4.48 AM

3.36 AM

8.53 PM

NEW TEFILA SERIES: PAGE 8

Rabbi Benjy Morgan Executive Director of JLE

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

Achieving ultimate success

Beha’aloscha es Haneiros Making each step count. As we head towards the summer, the final stretch of the year, culminating with chodesh Elul – we are often left with a simple question – where did the Kabbalos from Neilah of last year go? How come we were unable to sustain them – again!! The secret to really unlocking growth may lie in the Rashi on the first pasuk of this week’s Parsha. Rashi tells us about the disillusionment of Aharon – “Nischalshah daato” How he saw others bring much greater gifts than him - Hashem consolation – “Shelcha gedolah mishelahem” – yours is greater – why? “She’atah madlick umeitiv es haneiros tamid” – “you get to light the menorah constantly”. The obvious question is, why and how is that a consolation? To light a candle every day, how is that equivalent to huge gifts at an inauguration of the Mishkan? Hold that thought for a minute. Let’s go to another well-known story, the story that we are told of Rebbi Akiva, and how at age forty he changed his life around. Chazal tell us that Rebbi Akiva once saw the erosion caused by water falling on a rock. He exclaimed “If that stone was impacted in the way that it has been by that water, I too can change” and off he went to become one of the greatest of all time. The question my Rebbe once asked is “what exactly did Rebbi Akiva see? What inspired him to change from the water on a rock?” The idea is simple yet profound. Rebbi Akiva saw the impression the water had made on that rock. Asked Rebbi Akiva “if all the water from the beginning of the creation of the world, until now would have been poured on that rock, what would have happened? Nothing. Perhaps it would have shattered the stone to pieces, or it would have made no impression at all”.

NOW IN THE FOLLOWING PLACES

‫זמן הדלקת נרות‬

It’s only because it was one drop and then another and then another, that allowed the real impression to be made. Rebbi Akiva couldn’t become a Gadol Hador overnight. But could he do one small step? Learn one letter of Aleph Beis? Yes. That he could do, he thought to himself, so that’s what he did. He took one step – and then another and then another – and over 24 years we know what immensity he accomplished. Often in our own lives we feel overwhelmed by the amount of work it takes to achieve our dreams. Other times we make statements like “I’m going to do everything – now!” And then we fail to actualise. Rebbi Akiva taught us – that one step at a time – progressively over many years – great things can be achieved. In a moment of chutzpah, I once mentioned to my Rosh Yeshiva Harav Meir Stern Shlita of Passaic NJ, “I want to be great like you!” He said to me, “You’ll never be great like me, however, you can be great like you!” “How do I do that?” “Think about what you want to achieve. Then ask yourself what can you really do. Then halve it! Then over time, double it, and then double it again, every day, every week – and ultimately you will achieve”. That is the secret of success. We want results , and we want them now. Lose weight now! Make money now! And become a Tzaddik overnight. It doesn’t work that way and it’s not maintainable. “Tzaddik Katamar Yifrach” – “A Tamar takes a long time to grow, but over a lifetime it reached great heights” . That is how Rebbi Akiva became the Gadol he was. Says Hashem to Aharon – “yours is greater than theirs!” Anyone can do a quick spurt of growth – a one off dedication – it’s you who will light the candles daily, the Avodah of lighting that menorah – that is the avodah of tmidus that Hashem really desires from us and that can attain the actual and real results. Perhaps this year at Neilah, instead of saying we will change everything, we must take the Rosh Yeshiva’s advice, change one thing - one small thing (as part of an overall plan for greatness) and over time become the greatest – beyond our wildest dreams.

Warmest M a

Michael & zal Tov wishes to H on the occ ilda Aaronson asion of of a grand the birth son

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

In Memory of

Leslie and Freda Aaronson

This weeks Oneg Shabbos Publication is dedicated

‫לעילוי נשמת‬ '‫הרה''ח ר‬ ‫אברהם בן הרה''ח‬ ‫ר' שלמה טבלי‬ ‫הי''ד‬ ‫קרטיס‬ ‫נהרג עק''ה במחנה‬ ‫ברגן בעלזן תש''ה‬ ‫ויום זכרונו נקבע‬ ‫כ' סיון‬

‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ To advertise here please contact Batsheva.pels@onegshabbos.org.uk

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich

Rabbi Mashiach Kelaty

Rabbi of Stanmore United Synagogue Sephardi Kehilla

The author can be contacted at rabbikelaty@gmail.com

SEDRA SUMMARY Thank you to Chabad.org

haron is commanded to light the lamps of the menorah, and the tribe of Levi is

initiated into the service in the Sanctuary. Pesach Sheni is instituted in response to the petition “Why should we be deprived?” by a group of Jews who were unable to bring the Korban Pesach in its appointed time because they were ritually impure. Hashem instructs Moshe on the procedures for Bnei Yisrael’s journeys and encampments in the desert, and the people journey in formation from Har Sinai, where they had been camped for nearly a year. The people are dissatisfied with the Mann and demand that Moshe supply them with meat. Moshe appoints 70

Parshah

NAUGHTY BOYS

magine a school classroom. The school day is nearly finished. The kids are fidgeting and restless. The teacher is still finishing off his lesson. While he is writing on the board, the bell goes. The teacher finishes writing. Seconds later, he swings around to address the class, ready to explain what he has painstakingly drawn on the board, and – all the kids have gone. He is alone. Sound familiar? Maybe you (like me) were one of those schoolchildren. But were the kids wrong? They were perfectly entitled to leave, as the bell had gone. They were not obliged to do any ‘overtime’. And yet... When Klal Yisrael received the Torah, they were commanded to leave Har Sinai and head towards Israel. And that is exactly what they did. The pasuk in our parasha proves this: “And they journeyed from the Mountain of Hashem” (ten:33). Their actions were perfect. However, they were punished by Hashem. Whatever for? Didn’t instructions by the book?

they

their

The Ramban gives us the answer. He quotes a Midrash which says that when Bnei Yisrael left Har Sinai, they fled ‘like a child running away from school’. They had had it with mitzvos. They had just received 613 of them. They wanted to scarper before they got number 614. So the problem was not with their action. It was with their attitude. So how does this affect us? Well, this problem of attitude over and above action, is in fact quite endemic. Let’s give a couple of practical examples: Have you ever been in shul, on a Monday or Thursday morning, and someone tells you that

there is a Chassan there? What would your first reaction be? Mine would be “so who did the the photography?” Your reaction might very well be “A Chassan? Yay! No tachanun!!” You would be amongst good company, as this is a very common reaction. Inevitably, the davening would end several minutes earlier. But what is your attitude? Is it “Now I have ten minutes more for brekkie” or just simply, “I got out ten minutes early! Never mind the Chassan - that’s a cause for my own celebration!” Or do you think “I’ve just missed ten minutes of prayer. That’s ten minutes lost, when I could connect with Hashem. I’m sad about that. But wait – I can make up the ten minutes by learning a mishna, or saying tehillim for all the cholim. I just can’t let those extra minutes be wasted!” Or how about us married couples. How often do our parents invite us round for dinner. We eat – and then go. How does that make them feel? Are they our parents? Or our personal caterers? It would be appropriate to spend ten minutes after the meal, just with them. Talk about (almost) anything. And don’t rush it. I guarantee you that will make them feel special. Go on – Heaven knows they deserve it. So next time we find ourselves in one of these situations – and they happen more often than we think – let’s try and develop a positive attitude that we can adopt. It shows Hashem that we mean more to Him than just children running away from school. We are His children. Let’s act appropriately. Follow Rabbi Kelaty's shiurim on Torah Anytime: http://www.torahanytime.com/speakers-list/rabbimashiach-kelaty/

elders, to whom he imparts of his spirit, to assist him in the burden of governing

QUOTE OF THE WEEK

the people. Miriam speaks negatively of Moshe, and is

Achdus doesn't mean we are all the same; it means we love and respect one another despite our differences.

punished with tzaraas; Moshe davens for her to be healed, and the entire community waits seven days for her recovery.

Please Daven For

‫יצחק אייזיק בן יהודית רחל נ"י‬

’‫שירה תמר בת שושנה דבורה תחי‬

‫אריאל יהודה בן יהודית נ”י‬

‫לרפואה שלימה בתוך שאר חולי ישראל‬

QUIZ TIME

1. livingwithmitzvos.com

What is the connection between Parshas Beha’aloscha and the haftora?

This page is sponsored by Federation

Rabbi Yisroel Moshe Guttentag

Rabbinic Coordinator, KF Kosher; Federation Shailatext

The author can be contacted at Rabbi.guttentag@federation.org.uk

Maasertext [week 3]

Halachah

Last week’s column in this MaaserText series focused on the standard instructions for separating maaser. This week Rabbi Y.M. Gutttentag looks at cases in which the instructions must be slightly modified.

Case 1

Case 2

Case 3

I have already cooked Israeli produce into a dish with other food – what do I do?

How do I take Maaser from oranges and avocados simultaneously?

How do I take Maaser from peppers of three different colours?

If you still have some of the Israeli produce (cooked or raw), you need to take Maaser from it using the standard instructions.

When more than one species is involved, you need to separate a piece from each specie. In this case, although you can make one declaration and make one use of the coin, you need to take a piece from each different species. You also need to modify the declaration slightly by indicating that you are doing multiple hafroshos.

Although technically the three peppers are one species and it would be enough to maaser one to cover the others, in practice, there is a realistic concern that the three species were grown in different farms.

You should add this declaration before the standard hafrosho declaration: “The Terumos and Maasros I am separating should also cover the flavour absorbed in other foods and utensils”. If there is no Israeli produce left from which to take Maaser, you must contact us for further instructions.

Here are our instructions: 1. Text the word MAASER to 07800 006 913 to receive permission for one use of our coin. 2. Separate a little more than one percent from EACH species. 3. Make the hafrosho declaration to cover all three pieces. “I hereby designate the required Terumos and Maasros FROM EACH TYPE FOR ITS TYPE according to the Federation Beis Din’s nusach, and I hereby redeem ALL Maaser Sheni and Revai onto the coin that has been set aside for this by the Federation Beis Din in accordance with the Beis Din’s nusach, and the terms of usage of the coin.” 4. Wrap up the separated pieces which have been designated as Terumos and discard them in the bin. The rest may now be eaten.

Need to separate ‫?תרומות ומעשרות‬

Text MAASER to 07800 006 913 to use the Federation ‫ מעשר‬coin and receive instructions

TEXT

SHAILATEXT 07403 939 613

QUIZ TIME

2. livingwithmitzvos.com

If this is the case, one of them may have been maasered and the others not. Since maasered produce can’t be used to cover nonmaasered produce, we recommend that each pepper be tithed separately. The procedure is the same as above in case 2.

Look out for next week’s article where we discover how MaaserText uses an electronic tracking system to guarantee availability of a special Maaser coin. A COMMUNITY SERVICE OF THE

TEXT MAASER TO 07800 006 913 TEXTS CHARGED AT YOUR NETWORK PROVIDER’S STANDARD RATE

PERSONAL & CONFIDENTIAL RESPONSE TO SHAILOS ON ANY TOPIC WITHIN FOUR WORKING HOURS Wherever possible it is preferable to take shailos to your own rov who knows you personally. ShailaText is not intended to be used as substitute for a rov but L’zakos es horabim. For more information visit federation.org.uk/shailatext/ To sponsor a day/week/month of Shailatext, please email Batsheva.pels@federation.org.uk

This week’s Shailatext is

‫לע”נ שמעון בן שרגא ז”ל‬

What famous pesukim, in davening are found in our parsha and why are they there?

Rabbi Yaakov Yosef Schechter

Author of Seforim, Parshah Pshetl

The author can be contacted at yankieschechter@gmail.com

A Convert’s Journey

Parshah

‫ לכה‬,‫“ויאמר משה לחבב בן רעואל המדיני חתן משה נסעים אנחנו אל המקום אשר אמר ד' אתו אתן לכם‬ 10:29 ”.‫אתנו והטבנו לך כי ד' דבר טוב על ישראל‬ “Moshe said to Chovav the son of Reuel, the Midyani, the father-in-law of Moshe. We are journeying in the place of which Hashem has said, ‘I shall give it to you’. Go with us and we shall treat you well. For Hashem has spoken good of Yisrael.” Rashi says that ‫ חבב בן רעואל‬was Yisro, as the Torah tells us, it was Moshe’s father-in-law. Yisro had many names: ‫ יתרו‬because he “added” – one more Parsha in the Torah was written because of him, and ‫( חבב‬which is a Loshon of love) because he loved the Torah. Moshe attempts to convince Yisro to journey with Klal Yisrael to Eretz Yisrael. Why does the Torah call Yisro ‫ חבב בן רעואל‬here?

this deer has joined itself to the flock of sheep. The king commanded that the shepherds make sure that the deer can graze at will, and that no one harm it. Be careful with the deer, give it much to drink. The king had a great love for this deer. They asked the king why was the deer so dear to him when he had so many sheep. The king explained that the sheep are doing as they normally do, as per their nature. However, deer normally sleep in the wilderness, and they do not come into human settlements. Being that the deer left its natural habitat to join me in my courtyard, it is precious to me, and I will take care of it with extra care.

Yisro’s primary names were Yeser and Yisro. However we see from here that he also went by the name Chovav. The root, “‫“ – ”חבב‬love” is only found in Tanach once, in Devarim 33:3 “‫אף חבב עמים כל קדשיו בידך‬.” It appears that ‫ חבב‬is related to “‫”חוב‬, “obligation.” Accordingly, ‫ חבב‬denotes a love that obligates – love that springs from a sense of duty. (‫ר' שמשון‬ ‫)רפאל הירש‬

The message is clear, – we are required to take care of the Geirim who left their families and their natural habitat to join Hashem. Hashem commanded that we be extra careful with the Geirim to make sure that they are taken care of. A Yid from birth will generally follow in the path of his fathers, yet the Ger must go completely against the grain, and that is why the Ger is given more credit for his actions. (‫)בן איש חי‬

The Medrash gives a Moshol of a king who had many sheep. Each day the sheep would go out to pasture, and return in the evening. One day, a deer came to graze together with the sheep. The deer then began to go with the sheep wherever they went. The king’s servants told the king that

Yisro had seven names by which he was called, and the Torah chose to call him by the names of ‫ חבב‬and ‫ רעואל‬here. The Sifri explains that the name ‫ חבב‬represented his love for the Torah, and ‫ רעואל‬for he was the ‫רע‬, the friend, of Hashem. (‫)ראש דוד‬

A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye The pasuk (Bamidbar 8:3) says “and thus did Aharon: he lit the lamps” SIfri explains this posuk as a tribute to Aharon that he did not change. The Ma’ayanah Shel Torah brings the Sifsei Koidesh who points out that it is human nature to become conceited as one rises in the world. This was not the case with Aharon “thus did Aharon” he did as the lamp does. The light given off by a lamp does not change whether it is raised or lowered, so too was the case with Aharon who was not changed by the honour he received.

QUIZ TIME

3. livingwithmitzvos.com

Moshe tried to convince Yisro to traverse the Midbar with Klal Yisrael. Yisro had much to offer to Klal Yisrael. He was a Ger, who came to love and fear Hashem. He loved the Torah and was a true ‫רע‬, friend, of Hashem. Klal Yisrael needed him, and he needed Klal Yisrael. Yisro feared that he may sin, and then would then not be entitled to any of the goodness that Hashem would bestow upon Klal Yisrael. Moshe explained to Yisro that being that he had a great love for Hashem, and was a true Ger, he became as one with Klal Yisrael – where he too was like a child of Hashem. Even if Chas V’sholom a child of Klal Yisrael sins, he always has the opportunity to do Teshuva, and Hashem will accept him back with open arms. There were good reasons for Klal Yisrael to travel through the Midbar, and those who loved Hashem were to be part of it. By Yisro joining and remaining a part of Klal Yisrael, he would be Zoche to a share in Olam Habah. The Shechina remains with Klal Yisrael, and Yisro was to remain with Klal Yisrael so that he would be with the Shechina. Hashem wants to bring goodness upon His children, for goodness to His children is goodness for Him. May we be Zoche to have a true love for Hashem, and we should Daven that the Shechina should have a Geulah from this long Golus, and then we too will be redeemed from this Golus, ‫במהרה בימינו אמן‬. .‫לזכר נשמת לאה בת ר' ישעיה מנחם‬

‫רפואה שלימה אסתר בת מרים‬ For questions, comments, to purchase the Sefer “Parshah Pshetl”, or to receive a free weekly Dvar Torah on the Parsha- Please email: ParshaPshetel@gmail.com

What does Korach’s rebellion have to do with Parshas Beha’aloscha?

Rabbi Menachem Salasnik

Director, Journey to Better Speech

The author can be contacted at menachem@journeytobetterspeech.com

fter Miriam speaks Lashon Hara about Moshe she is stricken with Tzara’as. This was Lashon Hara b’shogeg for she was under the impression that it was permissible, believing there was a good reason to speak. Nevertheless, she was still stricken, reminding us how careful we must be to fulfil the seven conditions before rushing in to speak under the guise of ‘toeles’ – constructive purpose.

practical ability to heal someone and instead they spend their time praying. Here, however, there was no physical cure to this ailment. So what would possibly be wrong with spending extra time praying? The Ksav Sofer provides a fascinating explanation. While the words of our tefillos are important, if they are spoken without thought or a deep emotional connection they are essentially just lip service – as Chazal say, Rachmana Liba Ba’ee - Hashem desires the heart. We so often pray without concentration, rushing through the words while our minds are on an expedition through our day and the things we need to accomplish. But even when we are thinking about the words we’re saying, if we request something but not from the depths of our being, then our prayer doesn’t mean as much.

Chazal tell us that in order to properly fulfil the Mitzva of Bikur Cholim one needs to achieve the main aim - to actually make the person who is unwell feel better. This should be accomplished in three ways: 1) practically sorting out their needs, 2) emotionally lifting them by making them feel wanted and loved, 3) spiritually trying to affect the situation by praying for them. Although there are occasions where it is not possible or necessary to do all three, for example the person is being fully cared for by the hospital and is not up to receiving guests, one can still fulfil the Mitzva by davening for them. In fact, Ramban says that, of the three, praying is the most important and essential component and even if one does cheer them up and take care of their needs, without asking Hashem to make them better, one has not fulfilled the mitzva. When Moshe davens for his sister Miriam his tefilla is extremely short - he says ‘Please Hashem, heal her now’. He does not even say her name and Chazal learn from this that when the invalid is present, saying their name is not necessary.

So if we are praying for someone’s health and we do not have the emotional connection, what can we do? One option is to spend time

riddle

Parsha

However, if a person really feels another’s pain, can cry for them immediately and prays with intense emotion, then praying for a long time is unnecessary. Hashem desires the heart, not gratuitous words – therefore Moshe kept his prayer short for he did not want people to say that ‘his sister is in distress, the sister to whom he owes his life when she watched over him in the Nile, and yet he is so disconnected to her that the only way he can inspire internal emotion about her situation is by praying at length’. It was the brevity of his prayer itself that demonstrated their closeness.

When they would call upon Bnei Yisrael to travel in the dessert , they used chatzotzros, trumpets. Unlike any other kelim, these trumpets had to be made anew in every generation. Dayan Abramsky zt’’l said that this was because every generation needs to be broadcasted to at a different frequency in order to effectively reach out to them. He continued to say that this is the most important lesson in chinuch. Every generation requires our eternal Torah to be explained in their own way, one that resonates and helps them reach their potential that Hashem has set them. It is our job to change the trumpets and play our timeless tune to a new pitch by adjusting our methodologies accordingly. - HEARD FROM Y.M. LERNER

QUESTION

Below is the answer; so what is the question that is connected closely to this week's Parsha Answer: "Either they were the people who carried the coffin of a very big Tzaddik or two brothers who were cousins of two brothers"

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

QUIZ TIME

over it, reflecting on the details of the situation until our own words enter our hearts. We may not be able to cry immediately when praying for another, but with time and effort we’ll get there. It is all about making it real to us, making it our problem, not just someone else’s.

Change the Trumpets

Why didn’t Moshe say a longer prayer? Surely he cared about his sister enough to say more than five words!? Rashi answers by quoting the Midrash: ‘Why did Moshe not pray at length? So that the Bnei Yisrael should not say, “His sister is in distress, yet he stands and prolongs his prayer.”’ But this answer seems to make even less sense. We can understand why a person would face criticism if they have the

Parshah

CLUE A Yom Tov in Iyar

4. livingwithmitzvos.com

ANSWER FROM LAST WEEK [Question: There is a number associated with this week's Parsha that also links it to a Kappitel Tehilim and the Talmud Bavli of one of the Masechtos of Shas. What is the number and what are the other 2 items above?]

176 a) This is the amount of Pesukim in this week's Parshah b) The amount of Pesukim in Tehilim Kappitel 119 is 176 c) The Gemoro of Maseches Bovo Basra goes up to Daf 176 (it actually has 175 Daf since it starts on Daf 2)

What in Parshas Beha’aloscha is to be remembered every day?

Rabbi Reuben Klein

Sydney Kollel

The author can be contacted at reuben.w.klein@gmail.com

‘Dairy on Shavuos: a life-changing perspective’ The Torah: Our Mother Who Gives Us Life In modern society, the question of gender equality is at the top of the agenda. Accordingly, if we were to ask ourselves whether Torah is defined as a feminine or masculine entity, many would assume that it is the latter. After all, isn’t Torah study primarily incumbent upon men? It may be somewhat surprising then that the Gemara in Kiddush (2b) defines Torah as a feminine object. This point is further emphasised if we contrast this to the subsequent masculine labelling of the word milchamah (war). Although grammatically feminine, it is treated in the masculine because of the men who are its chief participants. To explain

Hashkafa

its feminine classification, the Gemara cites a posuk from Tehillim (19:8) “Toras Hashem Temima Meshivas Nafesh” – “The Torah of Hashem is perfect, restoring the soul” – in which the verse employs feminine language. The Maharsha notes the unique choice of the source text for this point. While there are in fact many similar examples from the Torah itself that reflect the feminine construct of the word ‘Torah’, it is specifically this verse that was chosen. He explains that this verse not only resolves a linguistic dilemma, but it also enlightens us to a far more profound idea. The Torah is described in the feminine because of its quality of “restoring life”. The parallel to the woman is to liken the quality of Torah learning to that of a nursing child. Just as the nursing mother restores life to her child, so too the process of learning Torah restores life to soul of a Jew. Accordingly, we refer to the Torah throughout tefillah as sustaining life, “ki hem chayeinu”- “for it is our life” and “eitz chayim hi” – “it is a tree of life”. Anyone who has seriously applied themselves to Torah study has surely experienced this life-restoring quality. What gives the Torah this power to reinvigorate and revive? There is very little that is new in our lives. This may seem counterintuitive in a world that is filled with innovation. Yet consider the following: students in school are largely studying a similar curriculum to that of their parents. Most jobs have an initial learning curve which evolves into a repetition of tasks until achieving proficiency. Much of the fashion world is simply recycling old styles and fads. Even that which is new will soon become old. It is hard to feel energised and alive in a world in which today so quickly becomes yesterday. The sheer pace of life drains us of the very life we are pursuing. When we engage with the Torah we find the very opposite to be true. Although one might presume to classify the Torah as being part of the old, this is a fundamental mistake. It is not ancient, but timeless. Torah encapsulates a Divine Wisdom that has been filtered and compressed into the Written and Oral Torah. In every word and behind every line lies an eternal Wisdom. When we study the Torah, we are engaging in the analysis and extraction of principles that never age. Through this encounter, we are exposed to concepts and values that are always current. Torah study is about being connected to an infinite and timeless Wisdom. One does not feel aged in such a world. On the contrary, one gains a new lease of life, a “restoring of the soul”. Perhaps we can also suggest that this concept is behind the custom of eating dairy on Shavuos. In contrast to the consumption of meat (and fish) where our nourishment involves the cessation of life, dairy symbolises the giving of life. Just as the calf suckles life from its mother, so too do we find renewal and life itself within the Torah. May we merit to drink deeply from our elixir of life!

QUIZ TIME

livingwithmitzvos.com

5. Why did the Menorah need to have a step? It was 18 tefachim tall and the height of a person to their head is 3 amos (where each amah has 6 tefochim) making a person taller than 18 tefochim?

Rabbi Avraham Blickstein

Kollel Mevaser Israel, Darchei Hora'ah Institutions

The author can be contacted at abrahamblick@gmail.com

Parshah

Affecting the Future, Benefiting From the Past

Rashi, at the beginning of the sedra, records that when Aharon saw the twelve princes offering sacrifices to mark the inauguration of the mishkan (see the end of Parshas Naso), he was saddened that he was unable to do the same. Consequently, Hashem reassured him that he will have the merit of lighting the menorah every day, a far greater task. The Ramban asks, surely there were many other mitzvot that could be given to him; why specifically the mitzvah of lighting the menorah? In answer, he cites the Midrash that lighting the menorah in the Beit Hamikdash is symbolic of the menorah of the Chanuka story. Hashem was comforting Aharon by saying, “the inauguration of the mishkan (chanukas hamishkan) is not the only chanuka (lit. inauguration); there will come a future chanuka through which miracles will be shown to Klal Yisrael, and the agent who delivers these miracles will be your descendant, the future kohen gadol.”

fathom. The glimpse that the various Midrashim give, however, allow us to appreciate to some extent what was taking place. The Ramban explains that the sacrifices of each prince alluded to all the circumstances that would befall that tribe throughout the generations. For example, the first prince to bring his offerings was Nachshon, from the tribe of Yehuda, since Yehuda was destined for royalty. The round plate that he brought represented the future kingdom of Shlomo that stretched across the seas, which encircle the world like a plate. The same was true regarding the rest of his offering, and the offerings of all the princes. Although externally it appeared that they all offered the same thing, in reality, each one of them had individual intentions when bringing their offerings to pave the way for the future of their tribe to achieve its unique goal, and it is for this reason that the offerings of each prince were specified individually.

How was this information a source of comfort to Aharon? Surely, what was bothering Aharon in the first place was that he did not get to offer sacrifices as the princes did; how does it help to know that his descendants are going to witness the Chanuka miracle? To answer, we must consider the account of the sacrifices of the princes. The Torah is unusually lengthy when discussing their sacrifices. Although each prince brought identical offerings, the Torah still details every prince’s offering, and then summarises at the end the total offerings. Obviously, no words in the Torah are wasted, and there lies a message for us to internalise.

Accordingly, we can understand Aharon’s despair. Each prince, through bringing his sacrifices, had brought about spiritual influences that would benefit the members of his tribe for generations to come, and Aharon, who represented the tribe of Levi, despaired that his tribe would not benefit from these positive influences. He knew that his tribe would also need all the help they could get when entering Eretz Yisrael, fighting its battles, experiencing the destruction of the Beis Hamikdash, and

The truth of the matter is that the sacrifices of the princes represented incredible mystical ideas, many of which we cannot possibly

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traversing the future galus, and he longed to perform something that would “activate” this special spiritual influence. It was due to this that Hashem gave him the mitzvah of lighting the menorah, promising him, as the Ramban teaches us, that the effects of this mitzvah would benefit his tribe for future generations, in the form of the Chanukah miracle, and it was this that served as the comfort Aharon sought. There is a powerful message to be learnt here. Every Jew should internalise not only who he is, but where he comes from; who his ancestors were and what inner strengths they bequeathed to him. Each one of us must take pride in the illustrious ancestors that we have; righteous Jews throughout the generations, stretching all the way back to Avraham, Yitzchak and Ya’akov. Every struggle any of our ancestors fought in service of Hashem shaped who we are and what we can achieve. When Avraham was thrown into the furnace, his willingness to die for Hashem’s Name became a part not only of his essence, but the essence of all his descendants, and in terrible times, it has been this act that has given Jews the ability to replicate his actions with similar devotion to Hashem. Just as Aharon longed to create a positive influence for his descendants, we too can ask ourselves who our ancestors were, what they did for us, and what we can do to make the world that our children will inhabit a more G-dly place.

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07 June - ‫כ"ד סיון‬

06 June - ‫כ"ג סיון‬

05 June - ‫כ"ב סיון‬

04 June - ‫כ"א סיון‬

03 June - ‫כ' סיון‬

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01 June - ‫י"ח סיון‬

‫מועד קטן‬ ‫ו‬:‫ א‬- ‫ג‬:‫א‬

- ‫ט‬:‫מגילה ד‬ ‫ב‬:‫מועד קטן א‬

‫מגילה‬ ‫ח‬:‫ ד‬- ‫ה‬:‫ד‬

‫מגילה‬ ‫ד‬:‫ ד‬- ‫א‬:‫ד‬

‫מגילה‬ ‫ו‬:‫ ג‬- ‫ג‬:‫ג‬

‫שקלים‬ ‫פרקים ז – י‬

‫ח‬:‫תענית ד‬ ‫ב‬:‫ מגילה ג‬-

‫כ‬-‫תהלים יט‬

‫תהלים יח‬

‫תהלים יז‬

‫טז‬-‫תהלים יד‬

‫יג‬-‫תהלים יא‬

‫י‬-‫תהלים ט‬

‫ח‬-‫תהלים ז‬

QUIZ TIME

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6. What lies behind the seemingly strange process of preparing the Leviyim for their service?

Rabbi Dr Julian Shindler

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

The author can be contacted at rabbidrjs@aol.com

tefilah Shema Koleinu

he previous brachos of the amidah comprise requests for the collective needs of am yisrael. In this last bracha of the middle section, Chazal provide an opportunity to insert personal requests before the final clause: ‫כי אתה שומע תפילת עמך ישראל‬ ‫ ברחמים‬. (OC 119) The Avudarham suggests that the expression ‫ שמע קולנו‬parallels the clause in Devarim (26:7) ‫ונצעק אל ה' אלקי אבותינו וישמע‬ ‫‘ ה' את קלנו‬We cried out to Hashem, G-d of our ancestors and Hashem heard our voice… ‘. It is also a reversal of Moshe Rabbeinu’s instruction to b’nei yisroel: -‫כי תשמע בקול ה' אל‬ ‫ היך‬..’ Be sure to listen to (ie obey) the voice of the Hashem your G-d’... (Devarim 30: 10). As the Amidah is said silently, rather than ‫ קול‬denoting an audible declaration, we beseech Hashem to connect with our true thoughts and intents; to listen to our ‘inner’ voice.

‫קינו‬-‫ה’ אל‬ We address Hashem via the midas horachamim (attribute of mercy) – hence ‫חוס‬ – have pity us (since we are, after all, Your creations (Vilna Gaon)) ‫ – ורחם עלינו‬and have mercy upon us, and accept our prayer ‫ ברחמים‬mercifully – even if we have davened up to this point without the requisite kavanah – ‫– וברצון‬ and favourably - if we did pray with kavanah.

‫ל שומע תפילות ותחנונים אתה‬-‫כי א‬ For You, God, listen to prayers and supplications: Hashem wants to do kindness and wishes to act benevolently toward us, He therefore desires that we should daven to Him (Iyun Tefilah)

‫ומלפניך מלכנו ריקם על תשיבנו‬ Even if we may be unworthy to have all of our requests answered, at least do not send

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us away empty – ie: at least grant us some of them (Avudarham)

‫כי אתה שומע תפילת עמך‬ ‫ישראל ברחמים‬ We confirm the notion that Hashem hears our prayers – cf: Tehillim 65: 3 – ‫שומע תפילה‬ ‫ עדיך כל בשר יבאו‬- ‘Heeder of prayer, unto You does all flesh come’ . It may not be apparent that Hashem responds directly to our prayers. But our tefillos are received; the response may come at a later time. The bracha concludes:

‫ברוך אתה ה' שומע תפילה‬ ‘Blessed are You Hashem who hears prayer’ The use of the present form, ‫שומע‬, emphasises that, whilst there may be special times in the year when prayer may be more efficacious, Hashem is open to receive our tefillos at all times.

ANSWERS 1. The haftora discusses the Menorah and this is linked to the beginning of Parshas Behaaloscha that talks about the Menorah. This is the same haftora that is read on (the first) Shabbos Chanuka. (However we could still ask, why out of all the topics discussed in Parshas Behaaloscha do we pick the menorah to read about in the haftora?) 2. The pesukim of Vayihi Binso’a Ha’aron. The first one is said in shul when opening the aron, to remove the Sefer Torah and the second pasuk, verse, is said when taking the Sefer Torah back to be placed in the aron. 3. At the beginning of Parshas Beha’aloscha it mentions the process of preparing the Leviyim that involved totally shaving them. Korach’s wife complained and used this to stoke her husband into starting his rebellion against the leadership of Moshe. (See Sanhedrin 110a) 4. After davening most siddurim list six remembrances one of which is that of the episode of Miriam and the tzaraas she received for speaking negatively about Moshe. 5. There are many answers why the Menorah needed a step. Only the main part of the Menorah was 18 tefochim but then there were the actual candle

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

part that made it taller than a person. Alternatively the height of a person of 3 amos is calculated using the conversion of one amah equalling five tefochim. This means a person was smaller than the menorah (Imrei Shefer). There was always the possibility of a small kohen that needed to light the menorah (Taz in Divrei Dovid). For the actual lighting the person was tall enough. The step was only needed for Hatavas Haneirois, the cleaning of the candles where the person needed to be able to look inside from on top and needed this height.(Gur Aryeh/Nachalas Yakov) 6. They were several steps in the process. Firstly, there was the sprinkling of the ashes of the Para Aduma. Since now they would serve in the Mishkon, they needed to ensure they were pure from contact with dead people. To guarantee this pure state they were sprinkled. (Rivosh) Next was shaving off their hair. This was to send the message that like hair is extra to the body and can be a source of desire, in their service they had to limit extra physical desires (Abarbanel). Lastly, was the washing of their clothes and some say tevila, immersion in water. This was like the Jews were instructed before Matan Torah, the receiving of the Torah, when they were told to sanctify themselves and it involved this.

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

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