Oneg Behaloshecha

OnegShabbos

‫בס"ד‬

North West London’s Weekly Torah and Opinion Sheets

A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone

‫ י”ט סיון תשע”ו פרשת בהעלתך‬25th June 2016

‫מוצש’’ק‬

LONDON: 10:38 PM K I N D LY S P O N S O R E D

‫הדלקת נרות‬

LONDON: 9:06 PM

‫פרקי אבות‬ ’‫פרק א‬ Pirkei Avos see back page

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

PEOPLE USED TO SAY

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Rabbi Amram Nemeth | Maggid Shiur Montefiore Kolel People sometimes say that a difference between Yeshiva Bochurim and Kolel Avreichim is that Bochurim eat cholent on Thursday, Friday and Shabbos, whereas Avreichim eat it Shabbos, Sunday and Monday!

However in Pre- war Radin and Moscow, culinary habits were apparently slightly different.

The Chafetz Chaim zt’’l had a Yeshiva in Radin.

Once he had to travel to Moscow, for a Yeshiva related matter. He asked the person who was arranging the meeting to have it in a quiet, low profile place. The Chafetz Chaim also had many friends and relatives in Moscow, but he asked this acquaintance not to inform them of his upcoming visit. He wanted to slip in and out of Moscow unnoticed. When he arrived, a family member found out that he was there and was very insulted that the Chafetz Chaim had not informed him of his trip. The Chafetz Chaim asked him if he ate kugel, to which he replied in the affirmative. The Chafetz Chaim then said: “Presumably if you come into the kitchen on Friday afternoon to eat kugel, your wife will advise you to eat something else, as the kugel will be reserved for Shabbos. kavod is like kugel, its something that should be saved for a yom she’kulo shabbos, Olam Ha’emes. If you enjoy to much of it in this world, you ruin the true Kovod in Olam Ha’bah.”

A few years ago Dayan Lopian zt’’l was honoured as the guest of honour at the Edgware Kollel dinner.

Just before he entered into the hall he turned to the person next to him and said “You know what kavod

NOW IN

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

does to your Olam Habah don’t you? But I will do it for the sake of the Kollel” When Hashem spoke to Moshe at the burning bush convincing him to take the Yidden out of Mitzrayim. Moshe said Mi Anochi – Who am I? I am not fitting for such a grand job! Hashem answered him and said I will be with you and do you know what the sign is that you are fit for the job? When you come out you will serve me and receive the Torah on this mountain. What kind of answer is that? Moshe was unsure whether he was suitable or not, how did Hashem calm him by telling him that he will get the Torah on Har Sinai.

Answers Rabbi Zalman Soroztkin zt’’l, Moshe thought that Hashem needed some mighty person to take the Bnei Yisrael out, someone who will be able to have some fierce dialogues with Pharaoh.

Hashem said to him on the contrary my Shechinah rests on people who think they are not worthy, and are of humble spirit, you are exactly the man I am looking for! The biggest proof is that I am giving the Torah, my covenant on the smallest mountain, as is evident from the song we all learnt in kindergarten.

‫לעילוי נשמת‬

‫ר' אברהם‬ ‫בן‬ ‫ר' שלמה‬ ‫טבלי‬ ‫הי''ד‬ Who was murdered in Bergen-Belsen concentration camp

‫נהרג עק''ה במחנה‬ ‫ברגן בעלזן תש''ה‬

The Torah tells us in this week’s Parsha that Moshe was “Anav Mikol Adam1”. But now we understand ‫ויום זכרונו נקבע כ' סיון‬ that this was not just a nice character trait that he had. This is what caused him to be the one who ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬ accepted the Torah on behalf of Klal Yisrael and lead then out of Mitzrayim. If we want to achieve heights in Torah then we have to be

BY BORUCH KAHAN of humble spirit, then the Shechinah will rest upon This week’s riddle is a bit different to the usual one us and give us the ability to This is the answer, but what is the question and how it is succeed in our learning. connected closely to this week’s Sedrah?

Riddle of the Week

ANSWER “Either they were the people who carried the coffin of a very big Tzaddik or two brothers who were cousins of two brothers” 1 Bamidbar 12:3

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

Answer on page 7

Yerushalayim, Antwerp, Baltimore, Beit- Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gateshead, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Lakewood, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

Rabbi Amram Landau | Hasmonean High School

PARSHAH

ELDAD AND MEIDAD

Towards the end of this week’s sedra, we see a remarkable episode, involving two mysterious characters – Eldad and Meidad, who prophesy… something. Yehoshua – incensed about their words – asks for permission to silence them: ‘‫’אדני משה כלאם‬.

Moshe responds with the words, ‘If only the whole of Hashem’s people would be prophets, that He would put His spirit upon them’.

Yisrael]. This, of course would be

significantly, of all his ten names,

why Yehoshua was upset. How

the one which we know him by,

could they say such things about

was his Egyptian appellation –

his beloved Rebbe? At the same

significant for this idea) was ‘‫כי מן‬

time, Moshe knew that he was not

‫‘ – ’המים משיתהו‬For I drew him out of

destined to enter Eretz Yisrael and

the water’ – water which would also

the fact that Eldad and Meidad were

be his downfall, as is known by all…

saying this, meant that there more

But why ‫‘ – מן המים‬from the water’ –

people on a high spiritual level – in

surely just say ‘‘‫– כי ממים משיתהו‬

his consistent altruistic manner, he

‘from water’, just rub out the extra ‫נה‬

is not losing anything – only seeing

from the phrase.

What were these words which

report – ‫– אלדד ומידד מתנבאים במחנה‬

Moshe responded to Yehoshua –

Yehoshua was so worried about?

what does it mean that they were

‘if only all the people had such

And if they were so bad, why was

prophesying in the camp? Where

insight’ – indeed insight to not be

Moshe happy about them?

else?

afraid of saying something which

the good.

Herein lies the secret – Eldad and

On a deeper level, I heard many

Meidad realised that the origins of

years ago an astonishing idea in

Moshe being drawn out of the water

the name of the Gr’’a. Where did

also hinted at his punishment –

Chazal derive the fact that they

‫ במחנה‬can be understood as ‫= ב‬

were prophesying Moshe will die

‘with’, ‫‘ = מח‬rub out’ ‫‘ – נה‬the letters

and Yehoshua will take them into

‫’נה‬. In which case we have been left

the land? The answer can be found

with ‫ ממים משיתהו – ממים‬stands for

in the pasuk where it tells us of the

‫!משה מכניס יהושע מת‬

Chazal tell us that they had

If you look all the way back in

was true, as it was ‫ – נבואה‬the words

uttered the phrase ‫– משה מת מכניס‬

Shemos, when Moshe was born, we

of ‫ !’ה‬And indeed, Moshe was not

Moshe will die and Yehoshua will

find that the reason that Pharaoh’s

afraid to accept the words – a real

take [the Bnei Yisrael] in [to Eretz

daughter named him Moshe (and

leader!

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

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What is the connection between Parshas Behaaloscha and the haftora?

Rabbi Benji Landau | Associate Rabbi, Edgware Yeshurun and Director of Mesila UK participate in the dedication of the mishkan.

The sedra this week commences with a narrative detailing the lighting of the menorah which took place in the mishkan. The sedra last week closed with the description of the 12 tribes’ consecration of the mishkan – what is the connection between these two sections?

Moreover, why should it be the service of the menorah in particular, that Hashem mentions in attempting to placate Aharon – why not the ketores, or the korbanos?

There is a profound message here, which provides meaning for own lives.

We have a tendency to be moved by high profile occasions, yet the excitement loses potency and within a short space of time we are left with the same low feelings.

The start of a new cycle of daf yomi is an exciting event. The shiur will be well attended for the start of maseches brochos, but have a look how many are left when it gets to the gruelling agadeta of maseches chagiga.

Rashi offers an explanation which helps us to understand the connection: Why is the section detailing the offerings of the nesi’im juxtaposed with that of the details of the menorah?

Because when Aharon observed the dedication of the mishkan by the nesi’im, he was disappointed that he was not given an opportunity to participate in the dedication of the mishkan. Seeing Aharon’s disappointment, Hashem said to him, “By your life, your role is far greater than theirs – for you are to be responsible for kindling the lights of the menorah throughout the existence of the mishkan and batei mikdash.”

Consider one’s devotion and level of intent at Yom Kippur Ne’ila – we have clarity unlike any other point in the year.

And yet a few weeks later, when the excitement of Chodesh Tishrei passes, so too does the inspiration.

The same pattern applies in other areas of our lives. The start of a relationship brings with it a flurry of romantic feelings. It doesn’t take long for those feelings to subside, and one wonders where those feelings went.

The Ramban and the Ohr Ha’Chaim are puzzled by Rashi’s comment.

Though these words seem deep at first glance, it doesn’t seem at all clear how they provide Aharon with any consolation. He understands that it will be shevet levi who will officiate in the mishkan – that wasn’t the issue.

His concern was not being able to

The same applies to a new job, a new hobby, a new gadget – anything new.

It is the pattern of our lives. A feeling of great inspiration followed by a feeling of emptiness. It is a pattern which can break people, unless one can find a way to recreate the inspiration for themselves.

FEDERATION

THE LIGHTING OF THE MENORAH

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The masters of chassidus call this ‫ אתערותא דלעילא‬and ‫אתערותא‬ ‫דלתתא‬, divine inspiration, and selfmotivated inspiration. Each has advantages and disadvantages.

The advantage of Divine inspiration is that it comes regardless of whether one deserves it or not. Moreover, since it comes from a Divine source, it can carry a potency that might be unmatched by self-motivated inspiration. The disadvantage of this type of inspiration is that it never lasts. Conversely, the advantage of self-motivated inspiration is that it endures for much longer.

The key to vibrant and inspired living comes from mastery of these two aspects. Catching the wind of divine inspiration, and the willingness to row when the winds die down.

This, explains the Ohr Ha’Chaim, is the meaning behind Hashem’s response to Aharon.

The daily kindling of the lights of the menorah represented nothing less than a daily dedication of the mishkan and beis hamikdash. Although the dedication of the mishkan was an incredible event, it was not as important as the ongoing and daily dedication.

It was the role of Aharon to instil an understanding that though the nesi’im were to have the privilege of being part of the inauguration of the mishkan, it would be much more of a challenge and therefore much more of an accolade, to be responsible for kindling those lights without the fanfare and without the audience.

This, truly, is a challenge for us to live up to.

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

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What famous pesukim in davening are found in our parsha and why do we use them in davening?

3

Rabbi Dr. Harvey Belovski | Rav, Golders Green Synagogue Parashas Beha’alosecha focuses on the journeys and encampments of Bnei Yisrael though the desert. As part of their responsibilities managing their travels, they were to manufacture trumpets, which were used to call the army to war, announce times of distress, and prepare the nation for travel: Make for yourself two trumpets of silver – make them of beaten metal. (Bamidbar 10:2)

of distress, a person must focus carefully when supplicating before his creator for to blow trumpets at these times. Without some kind of stimulus, one is sleeping, but nothing wakes one like music, especially the sound of trumpets, the loudest of all instruments. (Sefer HaChinuch 384, paraphrased) While the trumpets arouse the listener to focus on the magnificence of Hashem, yet in contrast, the shofar induces humility: Why do they sound shofar-horns? As if to say to Hashem - consider it as though we are lowing like animals before You. (Yerushalmi Ta’anis 2:1) ideas together:

prompts a midrash to assume that this

Shofros arouse humility, but trumpets

commandment is directed to Moshe

stimulate majesty. As such, Moshe who

alone:

was the humblest of all men, did not need

Make for yourself – make them for

to stimulate humility through the shofar,

yourself from your own property, and for no-

so he alone could use the trumpets. But in

one else; you alone shall use them. Even

war, the trumpets are needed to oppose the

Yehoshua, Moshe’s pupil did not use them,

enemy. It would not be right to be humble

rather shofros… (Midrash Tanchuma

in those circumstances. (Shem MiShmuel

Beha’alosecha 10, paraphrased)

Beha’alosecha 5670, paraphrased)

The Sefer HaChinuch discusses the

At a personal level, humility is laudable,

distinction between the two instruments:

but for the nation, especially in times of

At the time of the offerings, people need to

war, the trumpet with its rousing sound

focus their attention properly, and in times

ANSWERS

salvation. Therefore, He commanded us

Rabbi Shmuel Bornstein zt’’l ties the

The use of the singular ‫( לך‬for yourself)

is more appropriate.

1 The haftara discusses the Menorah and this is linked to the beginning of Parshas Beha’aloscha that talks about the Menorah. This is the same haftara that is read on (the first) Shabbos Chanukah.

2 The pesukim of Vayihi Binsoya Ha’aron.

The first one is said in shul when opening the aron, ark, to remove the Sefer Torah and the second passuk, 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 about this having been done to him. She used this to stoke her husband into starting his rebellion against the leadership of Moshe. (See Gemara 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 bad against Moshe.

5 Man was a spiritual food. These people, some say they were the Eirev Rav, were not on such a high spiritual level and therefore they desired more physical food. Hence they asked for meat. Their punishment was because they had plenty of their own animals that they could have slaughtered for meat. This additionally showed that they were looking just to complain.

6 Of course Moshe knew that Hashem can do whatever he wants. There are two ways in which Hashem connects to the world – the revealed way of teva, nature, and the miraculous pathway that is usually hidden. Moshe was expressing that since these people were sinners they therefore would be dealt with the teva, natural pathway. In this natural pathway that does not incorporate miracles, Moshe expressed doubt how the people would be provided for.

(Rabbeinu Bechaye) 7 Eldad and Maydad were selected as part of the seventy people designated to become prophets. Because of their humility thinking they were not worthy and therefore remained in the camp. Rabbeinu Bechaye says that they were the leaders mentioned to take the Jews into Eretz Yisrael, Israel.

Eldad was Elidod Ben Kislon of the tribe of Binyomin (34:21) and Maydad was Kumiel Ben Shaftan of the tribe of Efrayim (34:24). (See another two opinions in Targum Yonasan (11:26) and slightly different version on Tosfas Al HaTorah.)

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

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PARSHAH

HUMILITY AND THE TRUMPETS

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

Dayan Elimelech Vanzetta | Rov of Kehilas Kodesh Ahavas Yisrael, Edgware there were individuals, among the Jewish people, who were in a state of ritual impurity and, therefore, precluded from offering their Korbanos. Nevertheless, they did not want to be completely prevented from fulfilling their Mitzvah and, therefore, informed Moshe Rabeinu of their longing to fulfil this specific commandment. Moshe informed them that he would consult with none other than the Creator Himself. The answer came back with no delay and, as such, a new date; a second opportunity was established in the Jewish calendar. The Al-mighty informed Moshe Rabeinu that anyone in those circumstances would be given the Mitzvah of Pesach Sheini, a month later, on 14th of Iyar (this being the reason why we don’t say tachanun and why some have the minhag to eat matza).

This week’s Parshah deals with two different cases which teach us the same lesson.

At the beginning of the Sedra we find the Mitzvah of lighting up the Menorah in the Mishkan. This Mitzvah was exclusive to Aharon HaKohen.

According to Rashi, Aharon merited this very special Mitzvah due to the fact that he had to passively watch as the princes of the twelve tribes of Israel brought their offerings in the lead up to the inauguration of the Mishkan.

Aharon was incredibly hurt for not being able to give any contribution and, upon seeing how pained he was, the Al-mighty promised to reward him with the exclusive Mitzvah of lighting the Menorah every day.

We see, therefore, another example of a Jew’s longing to do the will of the Creator.

Rather than passively accepting their fate and telling each other that they were exempt from fulfilling the Mitzvah, they decided to manifest their deep rooted desire to perform Mitzvos, and therefore, the Medrash Yalkut Shimoni refers to them as “Bnei adam l’sherim ve tzadikim ve chareidim al ha mitzvos – Upstanding and righteous people, dedicated to the performance of Mitzvos.” Their names were Mishael and Elitzafan, the sons of Uzziel, who was Aharon HaKohen’s uncle.

The Ramban, however, understands that Aharon’s reward was the fact that in the future and through his merit, his descendants, the Chashmona’im, would play an active role in the miracle of Chanukah and its miraculous burning for eight consecutive days.

Their initiative gave Klal Yisrael, throughout the generations, a second chance of offering up their Korban Pesach should one be unable to perform this specific commandment in the month of Nisan.

Irrespective of which one of the opinions one would give greater importance to (which is not really incumbent upon us), the common denominator is that either one of the two Mitzvos is a direct consequence of Aharon’s longing to serve the Al-mighty and his great pain in not being able to do so. His great merit enabled his descendants and, indeed after them, the whole of Klal Yisroel to perform the Mitzvah of Hadlakas Ner Chanukah, which is not dependant on the existence of the Beis HaMikdosh and endures throughout the generations, in Eretz Yisroel as well as in Chutz La’Haretz.

We find the following passage in the Sefer Mesilas Yesharim: “VeHanirtzah yoser ba’avoidah hu cheifetz haleiv ut’shukas haneshamah.” – The main ingredient in our service of Hashem is the desire of our heart and the longing of our soul, for these are the two stimuli that enable us to elevate our spiritual beings in a much more palpable and expressive way.

The second Mitzvah mentioned in this Parshah (Bamidbar 9:6-8) that teaches us the same lesson is the Korban Pesach. As we know, when Klal Yisrael readied itself to perform the aforementioned Mitzvah in its designated time

Another interesting aspect found in our Parshah and related to the lighting of the Menorah is the language used by the Torah, as follows: “Va ya’as ken Aharon.” (Bamidbar 8:3), and so did Aharon. This signifies that Aharon

PARSHAH

LONGING FOR MITZVOS

did exactly what he was commanded to do, without adding or subtracting. When we wish to praise someone of lofty spiritual qualities we tend to use various appellations so as to emphasise his or her great qualities… a Tzadik, scrupulous in Mitzvos, Yerei Shamayim, etc… However, we find in the Sefer Yalkut Ma’amarim the observation that in praising someone of the stature of Aharon HaKohen the greatest accolade the Torah could possibly afford him was to relate the fact that he did exactly what he had been commanded to do by the Creator… he didn’t change anything, didn’t try to reinvent the wheel in a “better way”, for he understood that there’s no better way than completely observing Hashem’s will.

True praise is due to a person who adheres to Torah without proposing any changes to it or its observance. Rashi explains that the words …and so did Aharon… come to teach us that Aharon was praised precisely for not altering in any way what he had been commanded to do.

Indeed, we find that what spiritually sustained Bnei Yisroel in Mitzrayim throughout their slavery was the fact that they didn’t change their way of dressing, their names and their language… they kept exterior signs of their Jewishness, Jewish Names and spoke Loshon HaKodesh, and precisely these three pillars later served as the foundation for their redemption from Egypt.

In the same fashion, it is incumbent upon each and every one of us, as parents, Rabbanim, educators and members of Klal Yisrael that we strive to instil in future generations (and even our own peers) a sense of excitement, of longing in the performance of Mitzvos, that we transmit on to them an undiluted and unchanged Torah and Mitzvos, neither adding nor subtracting… the greatest novelty we can find in the Torah is the realization that its everlasting concepts are absolutely immutable and, yet, offer us every possible answer we could ever look for without being limited by past, present or future.

This is the Torah we were given at Har Sinai and these are the Mitzvos we long, wholeheartedly, to fulfil.

Looking for Rabbonim to write in the Oneg Zemiros & Oneg Yomim Noroim Edition.

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What in Parshas Behaaloscha is to be remembered every day?

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SHABBOS

SHABBOS MORNING: “IT IS GOOD TO THANK HASHEM”

Part One of Four Part Series

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

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

Rabbi Michoel Fletcher

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

The Gemara Megillah (9a) tells us that Ptolemy, the king of Egypt, once gathered seventytwo Jewish elders and put them in separate rooms without telling them why. He then instructed them to write down the text of the Torah. He had separated them to prevent them from conferring together; had the elders just written the traditional text, there would have been a danger that Ptolemy could have pointed out apparent contradictions in the text, found insults to his religion, or even accused the Jews of encouraging a rebellion against his rule.

The elders all made changes, but miraculously the changes were identical, and are listed in the Gemara. One of them was the text of the pasuk “And He finished on the seventh day the work that He had done and He rested on the seventh day from the work that He had done” (Bereishis 2:2). All seventy-two elders realized that Ptolemy could have asked a strong question on this pasuk since it implies that Hashem continued the creation of the world on the seventh day before He rested. This would have contradicted the Jewish understanding that Hashem completed the creation on the sixth day and rested on the seventh, and consequently challenged the traditional Jewish observance of Shabbos.

Therefore they all changed the text to, “And He finished on the sixth day the work that He had done.”

to create the universe and rested on the seventh. On Friday night, both in shul and at home, we repeat the paragraph “Vayechulu” to emphasize this belief publicly. Perhaps, though, on Shabbos morning we can add a new dimension to our understanding of Shabbos.

In the account of the Creation, we read, “And Hashem created man in His image, in the image of Hashem He created him, male and female He created them. And He blessed them and He said to them, ‘Be fruitful and multiply, fill up the earth and conquer it. Rule over the fish of the sea, the bird of the sky, and every living thing that moves on the earth’” (ibid. 1:27–28).

These pesukim define the task of human beings. We are to take everything which we find and use it to develop the world — to utilise what Hashem has created in a way that will benefit mankind; to explore new frontiers; to develop agriculture; to discover healing potential in plant life; to make progress in technology — to “conquer” the world as the pasuk says. However, that’s for six days” “For six days shall you work” (Shemos 20:9). On the seventh day we do not work. We don’t pursue anything new. We don’t look forward, but back. We rest and take stock of what we have achieved.

We thank Hashem for what we have.

David Hamelech clearly indicated that our task on Shabbos is appreciating what we have and giving thanks to Hashem: “Mizmor shir leyom haShabbos. Tov lehodos laHashem ulezamer leshimcha elyon. Lehagid baboker chasdecha ve’emunasecha baleilos — A song of the Shabbos day. It is good to thank Hashem and to sing to Your Name, O most high One. To speak of Your kindness in the morning and Your faith in the nights” (Tehillim 92:1–2). The Radak on this pasuk says Shabbos is the day we were given to concentrate on wisdom and the service of Hashem. It is the day ideally suited to giving thanks to Hashem. We should thank Him for all His kindnesses, including the wonders of “nature.” We have time to think about the miracle of the air we breathe, how the rain falls to enable crops to grow, how the sun gives us light and warmth and provides for trees, grasses, and the vast variety of fruit and vegetables which Hashem has created for us to enjoy, on so on.

Rashi explains that Chazal understand the pasuk to mean that after the six days of creation there was something missing — rest — which Hashem “created” on the seventh day. However, Ptolemy would not have accepted this explanation and would have claimed that there were mistakes in the Torah. Rashi doesn’t explain why Ptolemy would not have accepted the explanation of Chazal. Why wouldn’t he? Did he see no value in a day of rest?

What is the real explanation of the creation of rest? Why was it necessary? The obvious explanation — that people would become tired if they worked without a break — does not fully answer the question. People could rest whenever they were tired or at night. Why is the concept of an official day of rest important? Why is Shabbos so vital? In our previous essay we discussed Shabbos as the day when we can take a step back to check whether we are living correctly, remembering our ultimate destination. Another central theme in our working for six days and resting on Shabbos is to reaffirm our belief that Hashem also “worked” for six days

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Chazal instituted that we say “Nishmas” on Shabbos morning: “If our mouths were as full of song as the sea, our tongue as full of joyous song as the multitude of waves, our lips as full of praise as the breadths of the heavens, our eyes as brilliant as the sun and the moon, our hands as outspread as the eagles of the sky, our feet as swift as hinds, we still could not thank You sufficiently, Hashem our G-d and G-d of our fathers, and bless Your Name for even one of the thousand thousand, thousands and thousands, myriad myriads of favours that You have performed for our fathers and for us. You redeemed us from Egypt, Hashem our G-d, You liberated us from the house of bondage. In famine You nourished us, in plenty You sustained us. From the sword You have saved us, from plague You let us escape and You spared us from severe and enduring diseases…”

On Shabbos we also add to our Pesukei Dezimra the twentysix lines of Hallel Hagadol that all end with the words “ki le’olam chasdo — His kindness is forever.” Our feelings of thanks to Hashem while saying these lines are so intense that it is

To order Rabbi Fletcher’s sefarim or to be added to his mailing list please email rabbimfletcher@ gmail.com written that the malachim in Shamayim pause their praises of Hashem at that point and allow us to take over. The Or Zarua, in his section on the Shabbos morning tefillos, brings a midrash that the serafim (fiery angels) who were given six wings (Yeshayahu 6:2) asked Hashem for a seventh wing so they could sing to Hashem not only on the six weekdays but also on Shabbos. Hashem answered them that He had no need for them to sing His praises on Shabbos because the Jewish people already sing His praises on that day.

The writer of the zemer “Kol Mekadesh Shevii” implies in his words “soadim bo levarech shalosh pe’amim — we eat in order to bensch three times” that we don’t say Birkas Hamazon three times over Shabbos because we have eaten three meals, but we eat three meals on Shabbos in order to be able to say Birkas Hamazon three times. Hopefully we all sit at our Shabbos tables with our family and friends and enjoy beautiful foods. What better time is there to thank Hashem for all our blessings? We can think back to the previous week and ask each member of the family, “What good thing happened to you this week? What did you enjoy most?” Whatever answer is forthcoming can be a springboard to thank Hashem.

Shabbos is a gift to the Jewish people (Beitza 16a).

Thanking Hashem is not only an obligation, but it gives us great pleasure because when we verbalise our blessings we appreciate them so much more. Therefore the world was indeed lacking after six days of nonstop work and Hashem had to create this opportunity to rest, which He did on the seventh day, as Rashi says.

Ptolemy and his like would never understand this. They want to conquer more, make more progress, 24/7. To stop is a waste of a day. Indeed, as we say in the Shabbos morning tefillah, “Velo nesata legoyei ha’aratzos — You didn’t give the Shabbos to the nations of the world.” They are not interested in thanking Hashem and humbling themselves before Him. Nevuchadnetzar thought of himself as Hashem’s equal (Yeshayahu 14:14). Therefore they would never have accepted the explanation of the elders that Hashem needed to create rest. The elders understood this and all changed the wording to “He finished His work on the sixth day.”

For us, however, admitting that our blessings come from Hashem is a tradition thousands of years old. It is a badge of honour. We enjoy being close to Hashem. He calls us “bni bechori Yisrael — My firstborn son” (Shemos 4:22). As we say in Musaf Shemoneh Esrei, those who observe Shabbos achieve honour, life, and greatness. Whatever our weekday profession, on Shabbos we dress and look like royalty.

And the theme of the day is our declaration, “Tov lehodos laHashem — It is good to thank You, Hashem,” for all Your blessings.

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5. How are we to understand the episode of the Asafsuf, the people who wanted meat? What was wrong with the Man?

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

INSULATING ON SHABBOS – A THING OF THE PAST? (PART 2) As we mentioned previously, insulating (hatmanah) is forbidden on shabbos. We started learning how practical the halacha may be to us every shabbos. In order for the insulating to be forbidden, it must fulfill various conditions. These are the rest of the conditions:

3. ONE MUST HAVE INTENTION TO INSULATE. Q. What if one is wrapping the pot, but not for the intention of insulation?

A. Wrapping a pot/container is only considered hatmana and forbidden if one has intention to insulate the food when wrapping it. Since the concern is that one may come to increase the flame to heat up the food before enclosing it on Shabbos, if one wraps food not for insulating purposes, Chazal were not concerned that he may come to do melacha, and it is therefore permitted.1 Therefore, one may wrap a pot/food if one’s intention is to: •

Retain the moisture,

•

Protect it from insects/dust etc,

•

Hold the food together in one piece,

•

Prevent it from spilling.

Q. Does this apply even if the pot is standing on a blech/hot plate?

A. A pot standing on a blech/hot plate is considered to be hatmana with an insulator that increases heat – not just retains the heat. However, if the reason that one is wrapping up this container is not to retain the heat, it is permitted even if it is standing on a source of heat since we are not concerned that he will adjust the heat.2

ÂÂ For example, one may wrap a piece of kugel, dry chicken or schnitzel in one layer of aluminum foil and place it on a hot-plate (in a permitted manner) in order to heat it up on Shabbos.3 More than one layer is forbidden unless it is very greasy/oily and requires more layers to stop it leaking.

1 Ran quoted in the Beis Yosef 257:2.

2 Rav Shlomo Zalman Aurbach zt”l quoted in sefer Meor Shabbos Vol1 Page 494.

3 Shut Machze Eliyahu 1:32.

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Q. Is it permitted to heat up a challah on top of a hot water urn or cholent pot if the challah is wrapped in a plastic bag, or is this hatmana?

ÂÂ Therefore, a pot/container standing on a blech

A. It is permitted since the wrapping is not on for insulating purposes but rather either to keep the challah clean or not to make it flaishig.

ÂÂ If the container is wrapped more than once not

4. THE COVERING/WRAPPING MUST BE TOUCHING THE POT/FOOD.

Q. May one heat up dry food e.g., kugel/shnitzel on top of a pot on the blech if the food is wrapped with foil?

Q. What if the wrapper doesn’t directly touch the pot/container it is insulating?

A. If it is wrapped with one piece of foil it may be placed on top of a pot that is on the blech. This is because, as stated earlier, when it is being wrapped once, it is not considered hatmana and is forbidden.

A. It is only considered hatmana if the pot or container is closely wrapped, i.e., the wrapper directly touches the utensil it is insulating.4 This is because if it is not touching it, it shows that he is not that concerned with the heat of the food inside.

Q. How much airspace must there be between the pot and the wrapping/cover for it to be permissible?

A. The airspace between the cover and the pot must be of significance. A tiny amount does not suffice.5 Q. Is this method permitted even if the container is on a source of heat, e.g., hot-plate?

A. Yes.

ÂÂ Therefore, if one wishes to wrap a towel around a pot, one should first place a plate or tray on the pot which is wider than the pot and then drape the towel over it as the towel does not touch the sides of the pot, it is permitted.

ÂÂ Similarly, leaving food in an oven is not considered hatmana. Since the oven does not touch the walls of the pot, it is not considered enclosed.

ON A HEAT SOURCE Q. Is it permitted to wrap a pot/container in towels or aluminium foil and place it on a source of heat?

A. No. This is forbidden even if done before Shabbos.6 4 See Tosfos Shabbos 48a.

5 Rav Shlomo Zalman Aurbach zt”l, Rav Y. S. Elyashiv zt”l quoted in Orchos Shabbos Pahe 111.

6 Gemarah Shabbos 48a, Shulchan Aruch 8.

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or hot plate may not be fully wrapped in layers of silver foil or towels. for the intention of insulation, but simply to prevent it leaking, it is permitted.

Additionally, the foil here is put on for the sake of hygiene, to retain the moisture or to hold the food together as one piece which is also permitted.

Nevertheless, a second layer of foil around it would be considered hatmana unless the food is very oily/greasy and the second layer is being added to prevent leakage.7 Q. Are there any permitted methods of insulating food on a source of heat?

A. Yes, as mentioned earlier, there are three permitted methods that one may wrap food or pots even if they are standing on a source of heat: •

If a significant amount of the pot/container is left exposed,

•

If there is airspace between the coverings and the pot/container,

•

If it is not being wrapped in order to insulate it, rather to keep it fresh and clean, or to prevent it from leaking.

7 See Shut Machzei Eliyahu 1:32.

Riddle Answer In this week’s Sedrah we find a group of people who were deeply upset in missing out bringing the Korban Pesach in Chodesh Nissan through no fault of their own as they were involved in a very important Mitzvah and therefore the idea of Pesach Sheni bringing a substitute Korban Pesach in Chodesh Iyar was established for them and for all future generations, according to the Gemara in Sukka 25 who were these 2 sets of people

They were either the carriers of Yosef HaTzadik’s Coffin or Mishael and Elitzafan (two brothers) cousins of Nadav and Avihu (2 brothers) who removed their dead bodies

6. How are we to understand Moshe’s seemingly questioning statement of doubting Hashem being able to provide enough food for so many people (11:2122)?

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‫פרקי אבות‬

Pirkei Avos

Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:

The Noé Edition PIRKEI AVOS

’‫פרק ב‬

’‫משנה א‬

‫ּכָ ל ֶׁש ִהיא ִּת ְפ ֶא ֶרת לְ ע ֶֹׂשה וְ ִת ְפ ֶא ֶרת לֹו ִמן ָה ָא ָדם‬ Whatever [path] is a credit to himself and earns him the esteem of fellow men.

One way of earning the esteem of others is to follow the golden mean, avoiding extremism in all areas. When one follows a path of moderation, his actions are pleasant to himself and earn him the esteem of his colleagues as well. True generosity takes into consideration the needs of both the benefactor and the beneficiary.

By being thrifty, yet generous to the needy, one will safeguard his assets and simultaneously earn the respect of others. By contrast, a stingy person may be proud that he has accumulated a fortune, but others will think negatively of him. On the other hand, a foolishly generous person may be popular, but he may well impoverish himself. Rabbi’s golden mean must be one’s guideline in all areas of his life (Rambam and Rav).

‫ ֵאיזֹו ִהיא ֶד ֶרְך‬:‫אֹומר‬ ֶ ‫ַר ִּבי‬ ‫יְ ָׁש ָרה ֶׁשיָ בֹר לֹו ָה ָא ָדם? ּכָ ל‬ ‫ֶׁש ִהיא ִּת ְפ ֶא ֶרת לְ ע ֶֹש ָׂה וְ ִת ְפ ֶא ֶרת‬ .‫לֹו ִמן ָה ָא ָדם‬ Rebbi says: Which is the proper path that a person should choose for himself? Whatever [path] is a credit to himself and earns him the esteem of fellow men.

social acceptance, we act in ways that are not in accord with Hashem’s will. Rebbi teaches us to choose a course that is pleasing both to Hashem and to men.

R’ Yonah renders ‫ ִּת ְפ ֶא ֶרת לְ ע ֶֹׂשה‬as a gesture of beauty toward its Maker. This is a call to beautify the mitzvos. By purchasing a beautiful esrog, tallis, or Torah scroll, one causes people to praise and honor the mitzvos.

Tiferes Yisrael, however, cautions that even when seeking to beautify the mitzvos, one should not seek to impress people; one’s excitement should be for the mitzvah, not for himself. In this fashion, his service of Hashem will be a credit to himself and will earn him the respect of others. Alternatively, R’ Yonah sees this as a call to perform mitzvos in a timely fashion, King Solomon said: “A thing in its time – how good!” (Proverbs 15:23).

MANY PATHS; ONE GOAL. Rabbi Simcha Bunam of P’shis’cha zy’’a always emphasized that people should maintain their own individuality while defining their way of serving Hashem; merely to imitate others is a grave error.

Hashem invests every individual with a unique set abilities, talents, and faults, and it is with these that He wants a person to serve Him. Rabbi could have said simply “The proper path is to adhere to the Torah and all its mitzvos.” This is true, but would be insufficient.

Rabbi means to teach that we must bring the uniqueness of our personalities to bear on our G-dly service. One must choose a path that is a credit to his own blend of traits and talents.

Thus at the same time that we are achieving uniqueness in the service of Hashem, we are reminded to respect the pathways of others. The Midrash states: Just as one person’s facial features differ from those of another person, so do people’s ideas differ (Tanchuma; Pinchas 10). The Beis Yisrael of Gur explained: Just as I cannot be upset with another person for having a nose that is different from mine, so I must respect on whose opinions are different.

R’ Moshe Alshaker interprets this mishnah as a straightforward formula for proper interpersonal dealings.

Which path is the correct one when dealing with others? The path that man chooses for dealing with himself. By following the golden rule alluded to by ‫וְ ָא ַה ְב ָתּ לְ ֵר ַעָך כָ ּמֹוָך‬, and doing unto others as one would do unto himself, man will please not only Hashem, but all persons who cross his path.

This concept is reflected in the words of our Mishnah, and earns him the esteem of fellow men. We must be willing to confer esteem and respect upon the legitimate choices of others, never faulting them because their path is different from ours. As long as it is consistent with halachah and authentic tradition, it may, and should, reflect the individuality of its practitioner (The Chozeh of Lublin).

Knesses Yisrael applies Rabbi’s teaching to a person who serves as a role model. He must try to act in a way that others can emulate, but if he is far removed from a standard which others can replicate, i.e., he gives away most of his money to charity, people will never be able to learn from his extreme example. Rabbi teaches us to pick a moderate path in our avodas Hashem, one which befits our own level and that others feel is within their reach.

AARON’S QUESTION: “IS IT GOOD”?

Meiri and R’ Yonah read the word ‫ לְ ע ֶֹׂשה‬as ‫ׂיה‬ ָ ‫עֹוש‬ ֶ ְ‫ל‬, to its Maker. According to this translation, man must choose a life path which will be pleasing to Hashem.

Often our actions are technically in accord with halachah, yet trample on the feelings of others, or they are done in ways that arouse legitimate criticism. At other times, in order to gain

We often assess our plans strictly on the basis of whether they are halachically permitted or forbidden, but the Mishnah suggests a second litmus test: Even if an act is permitted, we must question whether it is pleasing to Hashem.

The Yesod HaAvodah discerns this principle in a question Aharon posed to Moshe. Aaron’s two eldest sons had just died and he felt that it would be wrong for him to eat certain offerings on the day of the tragedy. He asked: Now that such things have befallen me [and I am in mourning], were I to eat this day’s sin offering, would Hashem approve? (Vayikra 10:19). Aharon did not ask whether the act was permitted or forbidden; the question was whether it would be good in Hashem’s eyes, an even more sensitive barometer for behaviour.

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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