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OnegShabbos North West London's Weekly Torah Sheet

‫פרשת בשלח‬

Special Shabbos Shira Edition

31st Jan ‘15 ‫י”א שבט תשע”ה‬ To receive this via email or for sponsorship opportunities please email mc@markittech.com

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‫הדלקת נרות‬

‫פ' בשלח‬ ‫ה' ל"א‬-'‫ שפטים ד' ד‬:‫הפטרה‬

London 4:30 pm Manchester 4:32 pm

‫לע"נ הרב גרשון בן מנחם מנדל ז"ל‬

Malchus Dovid

Rabbi David Meyer

Executive Director, Partnership for Jewish Schools (PAJES)

Made in Heaven? This week’s parsha describes the incredible events surrounding kriyas yam suf, the splitting of the Red Sea, and the singing of Shiras Hayam and this Shabbos is known as Shabbos Shira in recognition of the fact that Benei Yisroel sang praises to Hashem following our salvation from the attacking hoards of Egyptians. However it does seem strange that Bnei Yisroel only voice their thanks to Hashem at this late stage. Why didn’t they sing Hashem’s praises after each of the plagues or at the very least after makas bechoros (killing of the firstborn), when Pharaoh finally agreed to allow Bnei Yisroel to leave Egypt? In order to answer this question, tradition dictates that we need to ask a further question! The Gemorah teaches us that finding a shidduch and findi ng parnasah are as difficult for Hashem as splitting the Red Sea (Sotah 2a and Pesachim 118a). The comparison of the splitting of the Yam Suf to Shidduchim and Parnassah appears surprising and, why should splitting the yam suf be described as hard when none of the plagues, not even makas bechoros was described as difficult. Finally, and perhaps most perplexing, how can anything be described as being difficult for Hashem? The Midrash relates that when Bnei Yisroel reached the Red Sea and Hashem commanded them to travel, they hesitated. It was only Nachshon ben Aminodov who jumped into the sea and walked until the waters reached up to his neck. At that moment Moshe was standing and praying. Hashem said to him, “My beloved ones are drowning in the stormy seas, and you are standing and praying?”

We can now understand the phraseology of the Gemorah. Of course nothing is actually hard for Hashem, but the action of splitting the sea was dependent on the actions of man, and in this regard Hashem’s power was k”y limited. This also explains the parallel between kriyas yam suf, shiddicuhium and parnasah, for in each of these areas, before Hashem can intervene, He requires the hishtadlus of the individual. A person cannot expect to find his sivug (match) by just sitting in his or her room saying tehillim. Similarly the berocho of parnosoh requires that a person makes an effort to earn a living. Having understood the pivotal role of hishtadlus in this miracle, we can also understand why kriyas yam suf was different from the plagues. During the plagues, Yisroel were nothing more than spectators and did not play an active role, however, kriyas yam suf was dependent on the actions of Nachshon ben Aminodov. One might assume that it is more pleasurable to sit back and have Hashem do everything for us, but in fact the opposite is true. It was only when it came to kriyas yam suf that we were given ba’alus, ownership and involvement in the miracle. For this reason it was only at this stage that Bnei Yisroel sang the shira, as they felt integral to the miracle and as a result appreciated Hashem’s actions even more. This concept is also reflected in the principle of af hein hayu be-oso ha-nes ,which teaches us that women are obligated to celebrate mitzvos such as Pesach, Purim and Chanukah, because they played an integral part in the miracle. We see from here that in order to celebrate a miracle one must have been actively involved.

Hashem said “You lift your staff and spread your hand over the seas, which will split, and Israel will come into the sea upon dry land.”

This week we also celebrate the festival of tu b’shvat. Our Rabbis teach us that Shvat is a special time for shidduchim and zivugim, and that the letters shevat are roshei tevos for simcha, berocho and tovah. The time of tu b’shvat, the New Year for trees, builds on this concept, reflecting the hope that the union will be fruitful.

We learn from here that a critical element in the splitting of the yam suf was the hishtadlus, the individual effort, of Nachshon ben Aminodov, who jumped unhesitatingly into the turbulent waters and pushed forward as far as he could go. Only then did Hashem intercede and split the Red Sea.

At this special time, when we celebrate both the Shira and tu b’Shvat, may Hashem give us and all Bnei Yisroel the courage and strength to do our hishtadlus, and bless us with simcha, berocho and tovah so that we may celebrate together the fruits of our labour in peace and tranquillity.

Moshe replied, “Master of the world, what am I to do?”

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Living with Emunah A Six Part Series

Rabbi Yonason Roodyn Aish UK

The Six Constant Mitzvos - Mitzvah #2 The second of the six constant mitzvos is the negative commandment of not believing in any other gods apart from Hashem, as the Torah says 1‫לא יהיה לך אלהים אחרים‬. Whilst we all recognise that belief in Hashem and the rejection of idol worship is a central theme in the Torah, many of us think think that this mitzvah is not relevant nowadays, especially as most of us don’t have much of a yetzer horah to go out and worship false gods. However, the fact that this is one of the six constant mitzvos means this mitzvah is core to our relationship with Hashem and ought to play a crucial role in our decision making processes. The Sefer Hachinuch2 quotes the Ramban3 who holds that the Torah does not say ‘you shall not make other gods’ as this would be totally inappropriate seeing as we did not make the true G-d. Rather the Torah says we should not have, or in other words, believe in other gods. The essence of this mitzvah is to therefore that we should not entertain the possibility that gods other than Hashem could possibly exist. The Chinuch goes on to say that if one accepts any one of Hashem’s creations as a god, even if he believes that Hashem rules over that being and its power, he violates this mitzvah. Lo yihyeh prohibits us from placing our faith in any of Hashem’s creations even if we recognise that they are and their apparent power are subservient to Hashem. In fact the Rambam4 notes that this is how idol worship started in the first place. In the times of Enosh people made a grave error and decided to honour those beings that Hashem appears to show honour too, as a means of honouring Hashem. In no time at all mankind was actively worshipping all types of natural phenomena, and had even forgotten that they had originally only intended to do so as a way of showing honour to the true G-d. '‫ג‬:'‫שמות כ‬ ‫מצוה כ''ו‬ '‫ג‬:'‫שמות כ‬ '‫א‬:'‫הלכות עבודת כוכבים א‬

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The mitzvah of emunah in increasing kvod shomayim5 though our own emunah, talmud Torah, kiyum hamitzvos and improving our middos6. Emunah should cause us to grow closer to Hashem and only rely on Him. Of course we are required to do appropriate hishtadlus to look after ourselves and our livelihood, but this should be an effort that leads to a greater sense of reliance on Hashem rather than something that takes us away from Him. The essence of avodah zoro is that lack of awareness of Hashem and the belief that created forces of all shapes and sizes have the ability to help us. The Chovos Halevavos7 points out that ‘’Another advantage of this trust is that it has the following effect: One who trust in G-d will not submit to another; he will not set his hopes on any man or put his trust in human beings. He will not be subservient to them in order to win their favour, nor will he flatter them. He will not agree with them in what is not the services of G-d. their ways will not frighten him, and he will not be afraid to oppose them.’’ Living with emunah, means developing an awareness of Hashem in our daily lives. This ought to translate into bitachon, a real sense of trust in the Ribbino shel Olam. One who truly trusts in Hashem will make sure to behave in an honest and respectable way in his business dealings as he realises that his parnassa comes from Hashem rather than from the hishtadlus itself. Such a person realises that hishtadlus has its limits and there is certainly no need to ‘help´ Hashem out by dishonest business practices, however subtle. This mitzvah of lo yihyeh is therefore not just a mitzvah not to worships false gods, but also to train ourselves to believe and act with conviction that there is no power in the universe that can affect us or help us other than Hashem Himself. It is therefore obvious why this mitzvah is a constant one, and a crucial attitude and mindset for living with emunah.

1 2 3 4

‫י''ב‬:'‫ז' ואבות ו‬:‫ ישעיה מ''ג‬5 '‫ עי' רמב''ם סה''מ מ''ע ח‬6 ‫ שער הביטחון חוה''ל ריש‬7

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Attention Whisky Drinkers - it is safe to read the article below

Rabbi Akiva Osher Padwa Director of Certification, KLBD 3

Whisky Production Then and Now The Kashrus Issues in Scotch Whisky. PART II What is Scotch Whisky? Scotch Whisky is an alcoholic beverage produced by fermenting Grain using Brewer’s Yeast and Water with the addition of Malted Barley to act as a source of natural enzyme that aids the process of breaking down the starches in the grain and transforming them to sugars that can be ‘consumed’ and fermented by the yeast. Once the liquor has fermented the resulting beer is distilled to separate and then concentrate the alcohol and flavours. According to the rules laid down in the Scotch Whisky Act only the above ingredients can be used to produce whisky. After distillation it is a colourless and relatively bland tasting alcohol. At this stage the liquor is somewhat similar to the alcohol used to produce Grain Vodka. However, unlike Vodka, Whisky is at this stage still regarded as unfinished. Prior to being classed and subsequently sold as Whisky, the liquor must be matured in wooden casks for a minimum of three years, and only then can it be classed as Whisky. In the case of Grain Whisky that is distilled to 94.8 abv is first reduceded or diluted with water to bring the alcohol content down to around 68 abv. In fact, at the time of manufacture, the newly distilled liquor is not even classed as whisky. ‘New-make spirit’ has to be filled into wooden casks or barrels and laid down to mature for at least three years before it can be legally classed as whisky. Most whiskies however are matured in wooden casks for longer than the basic minimum maturation period, and the older the whisky and the longer it spends in the wood casks the more complex and also more expensive it becomes. This maturation period has such a profound effect on the taste and profile of the whisky that many whisky producers would list ‘time’ as one of the actual ingredients! Above all a whisky is defined by the actual maturation process. During the maturation period a number of factors influence the whisky and determine the quality, i.e. the flavour and texture of the end product. These include the duration of maturation – the longer the maturation period the better and hence more expensive the whisky. Another consideration is the conditions during maturation – i.e. the temperature, humidity etc. and this in itself is also made up of a number of contributing factors. For example the type of warehouse used, does it have stone or plaster walls, stone floors, rough unpaved earthen floors or regular wood floors? What types of racks are used and how are the barrels stored upright or horizontal? There is no consensus on what is best and every manufacturer will claim that their warehouse and storage methods are the best. Atmospherics contribute greatly too. Scotland is distinguished by the Highland Boundary Fault – ‎a geological rock fracture – which traverses the Scottish mainland. ‎This fault line separates between the rugged Highlands and the flatter ‎lowlands.‎ Highland whiskies taste different to Lowland whiskies and the salty sea atmosphere can be detected in ‘Island Whiskies’. SPONSORED

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American casks are generally ex-bourbon casks and European casks are generally ex-wine casks. Traditionally whisky used to be matured mostly in Sherry Casks. Vast quantities of sherry was consumed in Britain that used to be shipped over in wooden casks and as a result used sherry butts and casks were widely and cheaply available for the Scottish, who were frugal by nature, to take advantage of. Nowadays ex-Bourbon casks are available and cheap, because the Americans use only new wood to mature their Whiskey and also ex-Sherry casks have become scarce and expensive, because all regional wines produced in the EC, like Sherry, Malaga, Madeira etc. are bottled at source and are no longer shipped overseas in wooden casks. As a result most Scotch Whisky today is matured in ex-Bourbon casks and less and less is matured in Sherry casks. Were you to go on a ‘whisky tour’ in Scotland you would not necessarily get to know this. That is because the trained tour guides that escort visitors through the distilleries will generally tell people what they believe people want to hear. They dazzle visitors with talk about ‘grist’ and ‘wort’, ‘wash backs’ and ‘wort receivers’, ‘low wines’ and ‘feints’ and of course the ‘spirit safe’ used to separate the ‘heads’ and the ‘tails’ from the ‘heart’, the middle cut during distillation that is laid down to mature. And when asked what type of barrels or casks are used they will come up with terms like ‘hogs heads’ and ‘butts’ etc. but practically without fail they will stress the point that genuine sherry casks are used, without mentioning (perhaps not even knowing themselves) to what extent and at what percentage they are being used. Incidentally, apparently it was partly the unease about this shift to the use predominantly of ex-Bourbon casks and the decline of the traditional use of Sherry casks that brought about the new trend of ‘special finishes’ also known as ‘double maturation’, whereby a fully matured and finished whisky is re-filled into a newly commissioned ex-Sherry casks. And this has lead in turn to experimentation by some distillers, Glenmorangie for example, with a whole range of different wine finishes. Finally once the maturation period is over the whisky in the cask is sampled and then given over to professional benders, also known as Master Blenders, whose job is to select various whiskies from a variety of different barrels and even from different distilleries in the case of ‘blended’ whisky and draw up a recipe for a blend that will allow them to get the specific taste and texture required for any given brand name. While all the above intrigue and mystery has been skilfully applied by the Scotch Whisky industry to enhance the marketability and consumer appeal of their product, they have always been the source of concern and deliberation within the Kosher community and conflicting opinions as to the acceptability of whisky for those who insist on a kosher diet. SPONSORED

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And finally the type of barrel used. One of the strongest contributors to the effect of the maturation process is the wood type, American Oak or European Oak, French Oak or Spanish Oak, each has its own specific characteristics. But even that is shrouded in mystery. Almost all Scotch whisky is matured in used barrels (as opposed to American Bourbon whiskey that is matured exclusively in new wooden barrels). They use preused barrels because they prefer the wood shall be pre-tempered before filling with their ‘new-make spirit’. Opinions are split however amongst experts if it is only the actual wood effects that vary or does the barrel’s previous use have an effect too.

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Akeidas Yitzchak

Yitzi Grunhut Nishmas Yisroel “He gave them a finger (of justice), they received a hand (of mercy)” ‫” (שמות‬.‫ואכבדה בפרעה ובכל חילו וידעו מצרים כי אני ה‘ ויעשו כן‬...“ )‫ ד‬,‫יד‬ “…And I will become honoured through Pharaoh and his army; and Egypt will know that I am Hashem, and He did so.” The possuk tells us that Hashem states that his actions towards ‫ פרעה‬and his army will glorify Him. Is such an abrogation of nature the only vehicle available to achieve the required Giluy Shechina? Furthermore, we are well aware by now that Hashem’s mission statement for all the previous makkos were to illustrate that He is Master and Ruler of nature and mankind, which is illustrated by Elokim. However, it seems that the purpose of THIS makka was to show that he is Hashem with the Name Y-H-V-H, which denotes mercy and kindness rather than strict justice which is typical of retribution? As with any difficulty in pshat, Rashi addresses these issues to a point. He says:

‫ נודע ה‘ משפט‬...‫ שמו מתגדל ומתכבד‬,‫“כשהקב”ה מתנקם ברשעים‬ ”‫עשה‬ “When Hashem avenges against the wicked, His Name becomes great and glorified…Hashem is known by the judgment he exacts.” – At first it seems that Rashi is only strengthening the above questions by bringing a possuk?! Perhaps Rashi is trying to clarify our understanding of the “attitude” Hashem uses when punishing the wicked (or anyone for that matter). R’ Chaim Mi’Tsharnowitz, the author of the Be’er Mayim Chayim; elucidates Hashem’s attributes of Rachamim and Din in his sefer Siduroi Shel Shabbes (Shoresh 6, Anaf 1). He explains that when Hashem desires to punish a tzaddik, he does so in the same manner as loving father would admonish his son. He explains, through chinuch methods used in his days, that when the son misbehaves, the father doesn’t hit his son immediately. He gives him a warning or two first. When that doesn’t deter the wayward child, he shows him the rod he is going to use if he misbehaves again. The showing of the rod makes it more real and that would usually work as the threat of punishment was visible. This tactic is applied by our Father, when He wants to show us as a nation or all of mankind that our ways are wrong. He first brings calamity and destruction upon our neighbours. The hope is that by witnessing the punishment, we would do teshuvah. Unfortunately, when that doesn’t work either; he brings it gradually closer to our doorstep. This explains that even Hashem’s justice is with mercy upon those witnessing it so that they may learn and not become subject to punishment. Therefore,

4 Egypt would see that Hashem remains Hashem even when he acts as Elokim with strict justice. However, there might be more to this though. This makka was the Hand of Hashem, as we say in the Hagaddah. The previous makkos were called the Finger of Elokim. This serves as a derasha that this makka was 5 times as severe as all 10 makkos combined. Interestingly, we call it the Finger of Justice, but the Hand of Mercy as is written in the Shirah – ‫ימינך ה‘ נאדרי בכח ימינך ה‘ תרעץ‬

‫אויב‬ “Your right hand, Hashem, is glorious in power. Your right hand, Hashem, smashes the enemy” Rashi explains: “The Right Hand that acts with Mercy, that same hand smashes the enemy; (which is praise for Hashem, because) no human can do two different acts with the same hand” What does Rashi mean by this? Perhaps it is possible to glean how we may walk in His ways on a regular basis through Rashi’s aforementioned commentary. A person acts one way when he desires to punish, and another way when he desires to reward. Hashem simultaneously uses Mercy and Judgement (two seemingly different acts) with one action. When He punished the Egyptian army, he showed compassion by recognizing that they were not all alike. They were punished according to the level of awareness of Hashem and their recognition of the truth. Those that were on a high level merited a quicker death than those on a lower level. It seem appropriate to act with kindness in this area, as they merited a proper burial and burial is called “Chesed shel Emes” albeit for different reasons. This is why it served as the pinnacle of awareness of Hashem, it showed his true nature and the character of his interactions with mankind. However, as a human being that is characteristically inclined in one way or another the lesson we can learn is as follows. When we act with kindness, it should be without borders. This can be through a smile or a good shmooze with friend or stranger alike. Contrarily, when we are faced with the challenge of necessarily reproaching or fellow Jew, it must come from a place of love and kindness. We must bear in mind that he is still that, a fellow Jew. He, like all other Jews, has his merits and good qualities. Essentially, only 20% of makkas kriyas Yam Suf was with strict justice (1/5: Elokim, 4/5: Hashem). If we take a moment to appreciate that and deliver our message correctly, the bitterest mussar can become the sweetest illustration of love and caring for one another. May the Ahavas Yisrael we see in the Shirah inspire us to continue to fuel our everlasting love for one another and bring Moshiach Bimeheroh Beyomeinu, Amen.

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? ? ? ? ? ?3. ?How?long? did?Enosh (‫אנוש‬ ) live? ? ? ? ? ? ? ? ? ? ? ? ? ? Answers can be found on back page. Information taken from The Jewish Fact Finder

Simchas Yosef

Yossi Fachler

Community Consultant For The United Synagogue Rabbi Nosson Geizler, told me this on Shabbos

Hashem has to break the standard rhythm

Shirah 33 years ago and I remember it as if it

of whatever it is, to accommodate a different

was yesterday. It’s beautiful. Read on:

rhythm, hence performing the miracle.

If you could design a watch that was accurate to two minutes a year, that’s a very good watch to own. If you could design a watch that was accurate to one minute a year, that’s a very very good watch to own. If your watch was accurate to a handful of seconds per year, then you have a watch that most people in the world would pay top dollar for. The world in which we live in, is the perfect watch. Because however many years down the line, we know exactly where the sun will be, where the moon will be, how rivers will flow, how tides will come and go etc. Hashem is the ultimate watchmaker, as His rhythm is totally dependable and unassailing in its accuracy. Every item in this world as its own rhythm and Hashem controls that individual rhythm all day, every day.

A classic example is in this week’s Parsha, where Hashem alters the rhythm of the Yam Suf and makes it stand up tall, allowing Klal Yisroel to pass through to safety. So what has happened is that for His beloved children, He changes a rhythm of thousands of years, just to save them. And how do we show gratitude to such a beautiful gesture from the Boreh Olom? We appreciate the halting of the rhythm and try and fill it in ourselves, with our own rhythm. The heberew word Shirah, is not translated as song. That would be Shir. Shirah actually means rhythm, rhyme. Moshe took Klal Yisroel and taught them how, as a nation, it is our duty, whenever Hashem has performed a miracle for us, to repay Him, by reinstating the rhythm He altered for us. And as this was the climax to all that happened in Mitzrayim, the time was right for the beautiful

There are many ways to define a Nes, miracle. One way is to discect exactly what is going on. For Hashem to perform a miracle, it means He has to go against the norm and do something out of the norm, in order to save, punish, deliver, whatever the result needs to be. In other words, SPONSORED

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Shirah to be proclaimed.

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‫מרת אסתר רבקה‬ ‫בת ר' משה הלוי ע"ה‬

??Keynan ??( ‫?)?קינן‬live? ?? ?? ?? ?4.?How?long did ? ? ? ? ? ? ? ? Answers can be found on back page. Information taken from The Jewish Fact Finder

Kol Pinchas

Rabbi Pini Dunner Rabbi of Young Israel of North Beverly Hills There was an almighty spat last week between an unlikely pair of people. Chris Bryant, Shadow Culture Secretary, gave a newspaper interview during which he made some controversial remarks. In anticipation of the general elections in May he said that as minister he would create a more meritocratic system of arts funding so that it would not just be people from privileged backgrounds who make it to the top. “I am delighted that Eddie Redmayne won [a Golden Globe],” he said, “but we can’t just have a culture dominated by Eddie Redmayne and James Blunt, or their ilk.” Well, James Blunt, privately educated as a child and later an officer in the army who has gone on to become a multiple Grammy nominated singer and songwriter selling more than 20 million albums and 17 million singles, did not take too kindly to Bryant’s remark. In fact it would be fair to say he was quite furious. Rather than keep a dignified silence, he penned a colorful letter to the politician that quickly went viral. In the letter he revealed that his privileged background had actually been a hindrance. When he first tried to break into the music industry, people told him confidently that he would never make it because he was ‘too posh’. “Every step of the way, my background has been against me succeeding,” he wrote. Bryant is unrepentant and the war of words between him and Blunt has rumbled on through the week. It is an unwinnable argument. Ordinary people automatically assume that being born into a setting that ensures you a quality education and networking opportunities at the highest levels of any industry or field you care to choose, means that you will never need to expend any effort to succeed, and your success is guaranteed. Meanwhile, people who do not have the benefit of these default advantages struggle to get to first base in anything that they try to do, or so people imagine. The problem with such a superficial analysis is that it fails to understand a fundamental point – success is about rising to your challenge and overcoming it, not about what you are or how much you have. Let me illustrate by examining a piece in last's week’s parsha that sticks out like a sore thumb. Bo begins in the midst of the thrilling narrative about the endgame in ancient Egypt. The Jews watch in amazement as their nemeses, Pharaoh and his slave-driving subjects, are battered from every angle with morale sapping plagues, and Hashem demonstrates that it is He who will

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determine the destiny of his chosen nation, not they. Suddenly, out of the blue, Moshe and Ahron are summoned by Hashem, who issues instructions about setting up the Jewish lunar calendar, and procuring a Korban Pesach for every Jew with a whole bunch of attendant rules. ‫דַּבְּרוּ ֶאל כָּל ֲע ַדת ִישׂ ְָר ֵאל לֵ אמֹר בּ ֶָעשֹׂר לַ ח ֶֹדשׁ ַהזֶּה וְ י ְִקחוּ‬ ‫‘ – לָ ֶהם ִאישׁ שֶׂה לְ ֵבית ָאבֹת שֶׂה לַ בָּיִת‬speak to the congregation of Israel and tell them that on the tenth of this month they should procure lamb for each household.’ It seems extraordinary that this could not all have waited until after Yetzias Mitzrayim. After all, the nation was not yet a nation, merely a community of slaves whose fortunes were about to change. Of course their selection by Hashem as His nation seemed a foregone conclusion, the realization of covenants and promises made to Avrohom, Yitzchok, and Yaakov, and to Moshe. But surely the Jews had to emerge from slavery before their nationhood could crystallize around a ritual calendar and celebratory festivals and sacrifices. In any event, none of this seems to relate to the urgent matter at hand, namely the final plague that would precipitate the Exodus. The truth is, however, that this was just a foretaste of what Hashem wanted of His Chosen People. His selection of the descendants of Avrohom, Yitzchok and Yaakov, was not random. Hashem chose us because we were a group whose faith in Him endured through every challenge, a trait inherited from our forefathers. With these final challenges, namely the creation of a new calendar, and the embrace of testing and demanding rituals in the final moments of Egyptian bondage, our mettle was being tested one last time – would we meet the expectations of a God who would place us at the foot of Har Sinai only a few weeks hence? Were we truly fit to declare in unison ‫‘ – נַ ַע ֶשֹה ונִ ְֹש ַמע‬we shall do and we shall listen’? When someone is born into the right family or social class, they may have the benefit of great opportunity, but the chance of failure is increased exponentially. Failure and success are determined when an individual does or does not match up to the potential with which they were born, whatever social class or background they come from. James Blunt expressed it very well in his letter: “perhaps what you’ve failed to realize is that the only head start my [private] school gave me …. [was] to tell me that I should aim high.” The message of bringing the Korban Pesach in Egypt, while the plagues were ongoing and the Jews were still slaves, was “aim high.” Hashem wanted to see if we would manage to rise to the challenge. Because if you can rise to the challenge of heightened expectations that is a demonstration of true character. “Aim high” is a value we should cherish as Jews. It is what has kept us going as a nation for three and a half thousand years. SPONSORED

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5. How long did Mahalalel (‫ )מהללאל‬live?

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Malchus Menachem

Menachem Gertner

Nishmas Yisroel Rosh Chabura & The Federation of Synagogues Trustee 7 "‫ּה ִמלְ ָח ָמה לַ ה' ַב ֲּע ָמלֵ ק ִמדֹּר דֹּר‬- ָ‫"כִ ּי יָ ד ַעל כֵ ּס י‬ For there is a hand on the throne of the Eternal, a war for Hashem against Amalek from generation to generation” In this week’s parsha we are told of the battle between Klal Yisroel and our classic archenemy – Amalek. Throughout the generations we have referred to our greatest foes as being

shall remain silent”). By contrast, one of the classical character traits of Klal Yisroel is that we are ‘bayshonim’ – humble. In fact one of the qualities the Torah emphasises in our greatest leader Moshe Rabbeinu was his exceptional level of humility. The Mesilas Yeshorim explains that only with humility can a person recognise Hashem’s constant presence in his life, making this trait a fundamental prerequisite to accepting the

the ‘seed’ of Amalek because with this particular enemy there

Ribbono Shel Olam. Amalek’s approach, that of “‫י ִָדי וְ ע ֶֹצם כֹ ִּחי‬

can be no compromise – Amalek cannot be accommodated

- my strength and the might of my hand...”, is the antithesis

and must be wiped out completely. The Nesivos Sholom

of this and leaves no room for the acknowledgement of

asks why we are commanded (with 3 separate mitzvos no

Hashem’s role. The very presence of this characteristic drives

less!) to reserve such a particularly high level of enmity for

the shechinah from this world to the extent that there can be

Amalek? Nowhere do we see in the Torah that the battle with

no coexistence of Hashem with Amalek or those who follow

Amalek was an existential threat to Klal Yisroel. In fact Moshe

in their footsteps and it is for this reason that we must wipe

specifically commanded Yehoshua “‫ – ְּב ַחר לָ נּו ֲאנָ ִׁשים‬select a

them out until there is not even a zecher – a memory of their

group of men”- to lead into the battle which implies that the

approach.

rest of Klal Yisroel’s army was superfluous for this relatively

The Kedushas Levi reminds us that not only is Amalek an

minor skirmish. Why is that we are therefore commanded

external enemy but that a kernel of Amalek resides within

to take such a seemingly disproportionate response against Amalek? Similarly we can ask on the above posuk why Amalek is singled out to the extent that they’re described as having their ‘hand’ on the throne of Hashem. Rashi quotes the well known Midrash Tanchuma that famously says on this posuk that Hashem’s name will be incomplete until Amalek are wiped out. But what exactly was the sin of Amalek to

each of us and that we wage a constant internal battle against Amalek. For this reason when the Torah recounts this battle at the end of parshas Ki Tetzei the Torah uses the singular form:

‫ וַ יְזַ ּנֵ ב ְּבָך ּכָ ל ַהּנֶ ֱח ָׁשלִ ים ַא ֲח ֶריָך וְ ַא ָּתה‬...‫זָ כֹור ֵאת ֲא ֶׁשר ָע ָׂשה לְ ָך ֲע ָמלֵ ק‬ ‫ ” ָעיֵף וְ יָגֵ ַע‬- remember what Amalek did to you.... and cut off all the stragglers at your rear, when you were faint and weary”

warrant such a strong statement? Why is it that Amalek’s very

Until the coming of Moshiach the challenge of mechias

existence seems to be incompatible with Klal Yisroel’s and

Amalek – of removing our blindness to Hashem’s presence

with the acceptance of Hashem’s dominion over the world? To answer these questions we have understand the nature of Amalek and the reasons for their attack on Klal Yisroel.

in our lives - remains in this world and within each and every one of us even if there is no external Amalek. Klal Yisroel were attacked when we were riding high - we had just experienced

In the lead up to and during Yetzias Mitzraim, Amalek bore

Yetziyas Mitzrayim and Krias Yam Suf and it is at times like

witness to the greatest series of miraculous events in the

these that we can experience a feeling of haughty arrogance

history of mankind and yet they still refused to acknowledge

at the greatness of our achievements. The commandment to

Hashem’s dominion over the world. The reason for this

exterminate Amalek reminds us that first and foremost we

is that Amalek’s nature is one of a complete and brazen

must fear Hashem and recognise His complete control over

arrogance. They had such a delusional level of self-belief that

the world. As the posuk says, it will only be after we have

they were blind to the world around them to the extent that

vanquished all our enemies (“‫ ֱאֹל ֶָהיך לְ ָך ִמּכָ ל אֹי ְֶביָך‬ ’‫יח ה‬ ַ ִ‫ ְּב ָהנ‬- when

they were willing to attack Klal Yisroel when Hashem was

Hashem your God grants you respite from all your enemies”)

literally fighting our battles (as it says earlier in the parsha

and demonstrated Hashem’s dominion over mankind that we

"‫ "ה‘ יִּלָ ֵחם לָ כֶ ם וְ ַא ֶּתם ַּת ֲח ִרׁשּון‬- Hashem will fight for you, and you

can truly wipe out Amalek.

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The Weekly Halachic Conversation

Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah

Shovovim (Part 4) Power Of The Tongue

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Loshon Hora – Is it Really That Bad? Loshon Hora, forbidden speech, is a very grave transgression. Chazal1 tell us that the first Beis Hamikdash was destroyed because of the three cardinal sins: idolatry, immorality, and murder. The second Beis hamikdash was destroyed mainly because of loshon hora,2 and we are still in golus (exile) due to this sin. Consequently, if this sin has the power to destroy a Beis Hamikdash, surely it also has the power to withhold its rebuilding. The Chofetz Chaim brings a medrash that Hashem said “Because of the sin of loshon hora, I will withdraw my Shechina from amongst you.” The students of Rabbi Eliezer asked, “Which sins were worse? The sins of the first Beis Hamikdash or the second?” Rabbi Eliezer answered, “The Beis Hamikdash was rebuilt after the first destruction, but not after the second. This implies that the sins of the Second Beis Hamikdash were worse.” Yet, although the sin of loshon hora is so severe, most people don’t see it that way. Most people consider loshon hora as a minor transgression that can, at times, be overlooked. Why? One reason is because the laws of loshon hora are hardly mentioned in the Shulchan Aruch. Therefore people mistakenly conclude that it’s unimportant. The Chofetz Chaim writes3 that it is amazing how people look for all types of segulas and run around for berachos to have hatzlocho in their lives and in their money, but what good are these if they are speaking loshon hora and rechilus? The Torah explicitly states: ”Cursed is the one who strikes his fellow in private,” so whatever spiritual gain one benefits through these segulas and berachos is lost when one is not careful how he speaks. The Chofetz Chaim continues that if people would listen to him, he would advise people that are looking for a good parnasah to careful in the prohibition of loshon hora, and to respect other .‫ גמ' יומא דף ט‬1 .‫ ח"ח עפ"י ירושלמי‬2 .‫ שמירת הלשון ח"ב פ"ט‬3

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Parsha and Chofetz Chayim Yomi people’s feelings and property. Through this, all ones possessions will be blessed more than any segulah. Rav Betzalal HaKohen from Vilna stated that the most effective method of avoiding loshon hora is through learning the halachos. Let us over the coming few weeks examine the prohibition, and see how best it can be avoided. The Prohibition Loshon hora means to say something negative about someone else – even when it is 100% true.4 When the information said is untrue, it may be even worse and included in the prohibition of ‫מוציא שם רע‬.5 The Prohibition Applies •

Even when the subject knows what is being said about him.

•

Even when said in a “joking around” manner.6

•

Even if no bad consequence occurs (i.e., the victim suffers no negative repercussion).7

•

Even if one had absolutely no bad intentions when sharing the information.

•

Even when one includes oneself in the derogative information.

Q. Does the prohibition of loshon hora apply also to writing (e.g., a text or e-mail)? A. Yes. One must be extra careful when writing, as one has the tendency to express himself more in writing than he may have done by speech. People often write things that they themselves would never had actually said out loud. Furthermore, even a hint or gesture can often be included in the prohibition of loshon hora when it may give over a derogative message.8 From this small introduction, we can fully understand the words of Chazal “Life and death are in the hands of the tongue”.9 What seems to be a harmless statement has the potential to cause damage to a person or family lasting generations.10 .‫ אסור לספרו‬,‫ ובשו"ת אז נדברו חי"ד סי' נט כ' שאפילו השומעכבר יודע את הדבר‬.‫חפץ חיים כלל א' ס"א‬ .)‫יז‬:‫ ועובר ב"לא תלך רכיל בעמך" (ויקרא יט‬.‫חפץ חיים שם‬ .‫ג‬:‫ ח"ח ג‬,‫רמב"ם הל' דעות פ"ז ה"ד‬ .‫ז‬:‫ ובאר מים חיים ח"ב א‬,‫ו‬:‫ח"ח ג‬ .‫ וע"ע בשו"ת שבט הקהתי ח"ג סי' רפט ושו"ת אז נדברו חי"ד סי' סד‬.‫ח"ח שם‬ ."‫ וע"ע בתנחומא פ' מצורע פ"ב "הכל תלוי בלשון‬.‫משלי פי"ח פכ"א‬ "..‫ אין לו כפרה עולמית‬,‫ המדבר בפגם משפחה‬:‫יב "ואמרו חכמים‬:‫כ"כ הח"ח בכלל ד‬

4 5 6 7 8 9 10

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7. How long did Chanoch (‫ )חנוך‬live?

Answers can be found on back page. Information taken from The Jewish Fact Finder

Home Grown

from the Golders Green Kolel This week: Regev Chazan A shattering occurrence, a most impressive event, never in history had such a remarkable episode transpired… 1 ”"‫ ""ראתה שפחה על הים מה שלא ראה יחזקאל‬A maidservant saw at the sea what Yecheskel never saw…. If the great novi Yechezkel was not zoche to see what a simple maidservant saw at krias Yam suf then we remain perplexed as to how come the Dor Hamidbar did not produce a nation of famous neviim? And how come no converts to Judasim2 resulted from this great miracle?

Furthermore, "‫ " ויהי בשלח פרעה את העם‬The expression "‫ "ויהי‬connotes sadness3. The question is posed “Why was there sadness at that time? Should this not be a time of elation and joy? Now the redemption was actualizing after 210 years of slavery? Should this not be a moment of great happiness?!? Once an Apikores approached a noted Rov with what sounded like a valid query. He inquired: If G-d wants me to believe in him, why doesn’t He perform like He did by the Ten Machos and the splitting of Yam Suf? And one last question:"‫"ורוח קדים מנשבת על פני המים‬- “And an east wind was blowing on the surface of the water". ‫ קריעת ים סוף‬was truly a miraculous event yet it seems to have occurred as a result of an eastern wind. Why was it necessary for the wind to blow in order for the water to split? Let us deviate our focus to the prayer of Chana, Shmuel’s mother. In her plea for a son she stated: "4‫ " אין צור כאלוקינו‬Which Chazal darshen5 as ‫ אין צייר כאלוקנו‬- There is no artist like HaShem. Does this elucidate to the fact that Hashem draws physical pictures? Surely if so the British Museaum would pay dearly for such a master piece! I once heard an appropriate moshel to explain this Chazal: A king decided to hold an art competition. The best artists were to display the most unusual and original artwork. They were given a few weeks to produce their most outstanding pieces. All the artists worked diligently and formed stunning works of art. At the final stage of the competition, only three artists remained. It was time for the final judgment and the hall was filled with spectators. One could feel the excitement in the room. The first artist displayed his masterpiece, it was greeted with amazement. The combination of colors, the sun, trees and sand, was breathtaking. Then the second artist uncovered his picture, a portrait of a person standing erect, holding several loaves of bread. It was so realistic that birds flying around the room attempted to peck at the bread! The audience erupted in applause. They were positive that this would be the winning masterpiece. However, the final artist was still to display his picture which was covered with a curtain. When he was signaled to reveal his artwork, he honored one of the judges with the removal of the curtain. As the judge tried to draw back the curtain, he was amazed to find that the curtain was really the picture. At this point, everyone knew which painting was the winner of the contest. It was the one which misled the human being.

There is no artist like Hashem. Hashem hides himself in the world in order for man to err. The 6-Day War portrayed a high degree of military excellence. Israel fought perhaps its most successful war. Unfortunately, there was no mention of Hashem in the media. Only words such as ‘our army, our soldiers, our tanks, our planes’ all that was heard was ‘we, we and we’, "‫ "כוחי ועוצם ידי‬. However, on a deeper level one sees that the war was indeed a great miracle manifested by only Hashem. The Israeli army was the tool used for His Will to transpire, but also the aspect that allows one to err in thinking it was really human effort that won the war. The Ramban in Parshas Bo discusses open miracles as opposed to hidden miracles. He notes that Hashem will not show open miracles to an Apikores. Based on the nissim of Yetzias Mitzrayim, the foundation of our emunah, our job is to be able to see HaShem in each step of our lives, which without the most intense attention; we might just skip over and move on.

‫ ” “עם ישראל‬was punished by having to remain in Mitzrayim for 210 years as a result of Avrohom saying “ 6”‫במה אדע כי ארשנה‬This statement showed a slight failure in emunah, for which we can hardly understand needed a Tikun of 210 years! If only the Israeli nation would have understood that all that Pharoah was doing was really Hashem through Pharoah, then following Yetzias Mitzrayim they would have been able to go straight to Eretz Yisroel. However, even when they left Egypt there was still the feeling that Pharoah was the one who had made them work for all these years. Therefore, the posuk says “‫"ויהי‬. The sadness comes because they failed to grasp the fact that all was solely Hashem. Only later at the splitting of the water did they achieve this level as they sang and proclaimed “‫זה‬ ‫אלי ואנוהו‬-‫ ”א‬- “This is Hashem” - and could point to Him as the one who had saved them all the way through. Unfortunately, even this level they didn’t manage to keep as is the reason Neviim were not produced as a result of the nissim that took place. After what is mentioned above we can understand the reason Hashem blew a wind over the water. It was in order to afford the physicists and all those who don’t wish to recognize Hashem a ‘natural’ explanation for the splitting of the water. This answers the question of the Apikorus above. Even all the open miracles of Hashem have a ‘natural’ explanation therefore there is no benefit for Hashem to reveal Himself as such again. Before benching we say ‫אז יאמרו בגויים הגדיל ה' לעשות עם‬...‫"שיר המעלות‬ "‫אלה‬.

The Goyim will say “HaShem was so great with us”. Why? After the three boys were kidnapped and killed, I asked my brother, who holds a high position in the Israeli army, “How come the Arabs don’t do it every day, such an act shouldn’t be too hard?” His answer was that we are unaware of the hundreds of attempts which have been void. These things are not published and the ordinary citizen sleeping in his bed would never dream of what he has been saved. It’s the Goyim who know according to their failed plans that can see clearly how Hashem saves us and guards us. May we take this lesson and see in each step of our life the hand, the protection of HaShem, so that we will see many, many ‫ישועות‬.

‫ מכילתא שירה פרשה ג‬1

besides Yisro , according to one opinion 2

‫ ח‬,‫ בראשית פרק טו‬6 ‫ ב‬, ‫ תהלים פרק קכו‬7

‫ במדבר רבה (וילנא) פרשת נשא פרשה י‬3 ‫ שמואל ב' פ"ב פס' ב‬4 .‫ ברכות י‬5

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‫ר' חיים יצחק בן ר' בינימין ז"ל‬

? ? ??Mesushelach ? ?? (?‫מתושלח‬ ?8.?How?long did ) live? ? ? ? ? ? ? ? ? ? ? ? ? Answers can be found on back page. Information taken from The Jewish Fact Finder

Jewish Classics

Reb Osher Chaim Levene 10

‫ מסילת ישרים‬- The Path Of The Just ‫ נקיות‬/ Cleanliness (Chapter 11-12) ELEMENTS (B) Cleanliness in Middos Cleanliness is far harder to apply in the area of Middos, “character development” than in the area of Mitzvos. Why is this? The impact of man’s “nature” is more influential than in the area of “action”. Great strength is needed in his personal battle against the yetzer hara.

him which is not impinged by another’s success. Wiping out envy will bring the world to a state where, like the angels, each person recognizes his place, is not upset by another’s success and rejoices over their good fortune.

DESIRE: Taivah, “desire” or “lust” subdivides into 2 categories: (a) Money: The constant preoccupation with his business due to his insatiable pursuit of money will distract him from prayer, mitzvah observance, Torah learning and lead him to sin. (b) Honor: More compelling than the desire for money is where one cannot Flee from the destructive impact of negative Middos that are tolerate inferior peers being exalted above him. Great people were evil in themselves and evil in their results. Cleanse yourself in all ruined because of this (e.g. Yeravam, Korach, the spies, Shaul and different degrees that lie within the following main negative Middos. Yoav). Without the drive for honor, man would be content with the PRIDE: Gaivah, “pride” is where man haughtily holds himself basic necessities of life (food, clothing and house). A great obstacle in high regard because of a particular virtue (wisdom, beauty, in avodas Hashem is where people foolishly prefer to starve, to idle honored etc). Different applications include (a) to adopt a slow away their time and live off charity rather than work in a profession and dignified conduct (‘befitting’ his exalted status) (b) to terrorize ‘below’ their dignity. Pursuit of personal honor means ignoring or others as being ‘unworthy’ to have any contact with him (c) to diminishing the honor of G-d. Anything other than the honor of consider himself so great, where honor is bound to his being, Torah is an illusion. such that he has no need to pursue honor so that he paradoxically These examples provide as a template that must be applied impresses other by ‘acting’ humbly (d) where it is insufficient that to Cleanliness for other Mitzvos and Middos. Notwithstanding the he be praised for ‘imagined’ outstanding qualities, but he refuses great effort necessary to attain Cleanliness, it is not as difficult honor in order to be praised as an exemplar of humility (whose real as one imagines once one becoming accustomed to exercise this intentions will ultimately be exposed) (e) to inwardly view himself conduct and to then possess this virtue. as wise and sure of his views that he proudly reject contrary opinions. Pride is an abomination before G-d. It afflicts the wise HOW TO ACQUIRE IT? and blinds one to truly see his faults and remove himself from evil. Cleanliness is attained by regularly studying the halachic and ANGER: Ka’as, “anger”, equivalent to idolatry, is subject to ethical words of the Sages. Once he has acquired the earlier traits different levels. (a) Frequent unrestrained fury, emotionally fueled of “Watchfulness” and “Alacrity”, there will be no obstacles to stop and uncontrollable unleashes damage so that he is prone to him attaining Cleanliness. Know the laws thoroughly and do not transgress all sorts of sins. (b) Initially slow to anger, but once he forget the fine distinctions. loses it, his temper rages violently and is hard to appease. (c) Slower (A) Cleanliness in Mitzvos: Know the laws thoroughly to anger, whose anger remains restrained and not too destructive. (including the legal minutiae). Review constantly in order not to (d) Rarely angry, and even then, it does not last longer than a forget fine distinctions for it to remain fresh in your memory. moment, it is easily mollified, where one subdues his emotions by (B) Cleanliness in Middos: Study earlier ethical writings to not letting his feelings escape his mouth. (e) Someone cleansed of this emotion (e.g. Hillel) never gets angry. (f) Outward display of develop his Middos and not err in any of the details. He is stirred anger (with no real anger in his heart) should be used to rebuke a to grasp matters that had earlier eluded him and for his mind to continue investigating this area to gain new insights child or to urge a student to follow the right path. JEALOUSY: Kinah, “jealousy” or “envy” is counter-productive. One gains nothing. One does not cause the other any loss. Only he loses out. Envy is subject to different levels: (a) one distressed what another has to the extent that he cannot take pleasure from what he has (b) some inner pain at his friend’s higher standing or betterment even where they outwardly project happiness towards the other (c) the envy present in competitors or successful peers. How can one dispel of envy? Believe that G-d dispensed good to

WHAT INTERFERES? There are the same distraction in Cleanliness as in Watchfulness (i.e. involvement in worldly matters, laughter and levity, and evil companionship). Imperfect knowledge about the laws and ethics hinders one from knowing what to do in order to correctly fulfill mitzvos. to be continued

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?? ?? ?? ?? ?? ?? ?? ?? ? ? ? ? ? ? ?

9. How long did Lemech (‫ ) למך‬live?

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Gesher HaTorah

Rabbi Daniel Fine Gesher Aish HaTorah

Beyond a Reasonable Doubt After the Egyptians drowned in the Red Sea, the Bnei Yisrael sang a song of praise - Shiras Hayam - which the Torah prefaces with the following comment: “And Bnei Yisrael saw what Hashem had done to the Egyptians, and they believed in Hashem and Moshe His servant.” (Shemos 14:31) Many commentaries attempt to explain why the Torah implies that Bnei Yisrael suddenly believed in Hashem, as if they had not believed in Him throughout the ten plagues. They answer that Bnei Yisrael reached a new level of belief in Hashem at the Red Sea. (For example, see the Ohr Hachaim and Rabbeinu Chananel.) We shall focus on a slight variant of this question - why does the Torah insinuate that Bnei Yisrael only believed in Moshe after the splitting of the sea? Surely the Torah (ibid. 4:31) reports that ‘the people believed’ in Moshe and his prophetic message in parashas Shemos! Although approaches to this question can be found in the Targum and Ibn Ezra, we shall cite an approach based on the Steipler Gaon due to its fundamental nature and practical relevance.

The Steipler[1] emphasises that there are two types of emunah: ‘emunah sichlis’ (intellectual emunah), and ‘emunah chushis’ (tangible emunah). In knowledge, too, one can have an intellectual awareness that something is true, even though one has not internalised this knowledge to make it ‘a part of you’. For example, many smokers know that smoking is very detrimental to their health, yet they smoke anyway, because that intellectual knowledge has not been internalised until it is tangible; it is sichli but not chushi. This distinction also solves the apparent contradiction concerning the Jewish People’s belief in Moshe. At the start of parashas Shemos, Bnei Yisrael believed in Moshe and his prophecy on an intellectual level (emunah sichlis), but now, having witnessed all the miracles and the fulfillment of the prophecies, Bnei Yisrael reached a higher level of internalised emunah in Moshe - emunah chushis. The distinction between emunah sichlis and chushis will help us to understand a fundamental question on the Rambam. The Rambam lists the 613 biblical commandments in his Sefer Hamitzvos. The first mitzvah he lists is emunah in Hashem. However, the Ramban[2] quotes the Bahag who argues that there is no individual mitzvah of emunah. In explaining the Bahag, the Ramban asks a penetrating question on the Rambam. Surely emunah is not an individual mitzvah, but rather a prerequisite to all mitzvos - one must believe in Hashem in order to believe that mitzvos came from Him. Thus, emunah as such should not be counted in the 613. Rav Chaim Vital makes a similar observation in explaining why there is no mitzvah in the Torah to have good middos (character traits). He writes that since good middos are a prerequisite to observing the Torah, there is no individual mitzvah to have good middos. If so, why does the Rambam count emunah as an individual mitzvah? The question can be amplified, for the Rambam seems to contradict himself. Non-Jews are expected to keep the Seven Noachide Laws, but, as the Rambam records,[3]

they must keep them ‘because Hashem commanded them in His Torah…’ and not purely because they see the logic in these mitzvos. Thus, a non-Jew is expected to believe in Hashem as a prerequisite to observing the Seven Noachide Laws. However, the Rambam does not list emunah as one of the seven mitzvos, for it is a prerequisite to the seven. For Jews the Rambam ignores the fact that emunah is a prerequisite and lists emunah as one of the 613 mitzvos, yet when he lists the Seven Noachide Laws the Rambam does not list emunah because it is a prerequisite to them. How can we resolve this apparent contradiction in the Rambam? The Maharam Shik and the Kinas Sofrim[4] answer along the lines of the Steipler’s distinction between emunah sichlis and emunah chushis. True, emunah sichlis is a prerequisite to mitzvos and as such should not be listed as part of the 613. However, emunah chushis is not a prerequisite to mitzvos. Rather, it is a deeper level of emunah. Thus, in his Sefer Hamitzvos, the Rambam records the deeper level of emunah which is expected of Klal Yisrael: a fully internalised conscious emunah chushis, while the emunah required for the Seven Noachide laws is an emunah sichlis, and as such is indeed considered a prerequisite to those seven mitzvos. Thus, when Hashem commanded Bnei Yisrael to have emunah in Him in the first of the Ten Commandments, He was referring to this deeper-level emunah chushis. For the other nations, emunah sichlis in Hashem suffices. However, we can still ask why there should be a distinction between Jews and other nations regarding the degree of emunah expected? The Rambam,[5] Ramban,[6] and Rav Tzadok Hakohen all write that the source of Jewish emunah is our standing before Hashem at Har Sinai. This poses a problem. Hashem unequivocally said that the plagues were performed so that ‘people should recognise that I am Hashem’ (see Shemos 7:5, 7:17, 8:6, 8:18, 9:16, and 14:18). Why were the plagues sufficient for the Egyptians to have emunah in Hashem, yet for Bnei Yisrael Har Sinai was necessary? Further, if Har Sinai was the only sufficient proof, how could Hashem have expected the Egyptians to believe in Him ‘merely’ due to the plagues? Rav Moshe Shapira shlit’a explains[7] that under the normal rules of logic, the plagues were enough to cause any nation to believe in Hashem. However, there is a level higher than intellectual proof - experiencing the thing itself. For example, I know that I am alive not because I can sit down and prove it through calculations, but because I experience it. Similarly, a person knows the closeness of a relationship not because of external proofs, but because he feels it personally and he is part of it. If one experiences something directly, there is no need for external proofs. This is the emunah which was ingrained within us at Har Sinai. It was not emunah sichlis. Rather, it was a full emunah chushis planted inside us, so that we have an innate internal connection to Hashem and His Torah which lives on inside of us. We are expected to nurture and look after this

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The Red See "And Moses stretched out his hand over the Red Sea .... and the waters parted" (Shemot 14:21). Rabbi Yosef Feimer of Slotzk, quoted in MiShulchan Gavoha, cites the Midrash: "HaYam Ra'ah VaYanos" (from Psalm 114:3 in the Halel prayer) = "The (Red) Sea saw and fled" - What did the Sea see? It saw the Beraita* of Rabbi Yishmael. We may ask what is so special about the Beraita of Rabbi Yishmael that it should cause the Red Sea to part? Furthermore, the verse in Halelcontinues "HaYarden Yisov LeAchor" = "The Jordan River (in Joshua's time) will turn backwards". Why is the future tense used for the second part of the verse, whilst the past tense was used for the first part of the verse? Shouldn't the verse conclude "The Jordan River turned backwards", in the past tense? Rabbi Yosef Feimer explains that the verse should be read as follows: "The Red Sea saw (into the future) and fled (before Moses) because the Jordan (in Joshua's time) will turn backwards". In other words, the Red Sea reasoned a Kal VaChomer# (a fortiori) argument that if the Jordan would split for Joshua who was only Moses' student then how much more so should the Red Sea split for Moses himself! Kal VaChomer is the first of the 13 principles of Biblical exegesis which are enumerated in the Beraita of Rabbi Yishmael! The life lesson we can learn from this fascinating teaching is clear. If we would put on our best behaviour in the presence of a king, then Kal VaChomer, how much more so, should we conduct ourselves commendably before the King of Kings, the Holy One Blessed Is He. * The Beraitas are supplements to the Mishnah, forming part of the Oral Law. # A classic example of a Kal VaChomer (a fortiori) is that if an activity is forbidden on Yom Tov then how much more so would that activity be forbidden on Shabbat (whose laws are more strict than Yom Tov).

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Sticks and Snakes As we follow the story of the miracles in Egypt we notice an unusual detail. Time and again Moshe’s staff seems to play a significant role. With each miracle he carries his staff. He has it at the burning bush and he introduces himself to Pharoh by performing miracles with it. What is so crucial about this staff? If the entire exodus would have taken place without this staff would we have been missing anything? What is its significance?

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The first encounter recorded with this stick is at the burning bush. Moshe is instructed to inform the Jewish people they are to be redeemed. Moshe argues they won’t believe him and so Hashem instructs him to throw his stick to the ground. He obeys, it turns into a terrifying snake and he runs away in fright. Hashem tells Moshe to grab it by the tail, Moshe does so and it reverts back into a stick. “In order that they should believe that Hashem the G-d of their fathers appeared to you.” Why was this chosen as the sign to be performed by Moshe in front of the Jewish people? Furthermore what is this whole spectacle of casting the staff to the ground turning into a terrifying snake and then subsequently turning it back into a staff? Moshe and Aharon are instructed to go to Pharoh and when he asks for a sign, take the staff and throw it in front of Pharoh and it will turn into a Tanin - a serpent. Pharoh ridicules them for such a sign. He calls his magicians who perform the same act. In fact the Medrash tells us he called all the children to throw sticks to the ground and turn them into snakes. The kids all do so and they mock Moshe and Aharon. The snakes turn back into sticks and then the stick of Aharon swallows all their sticks. That impresses Pharoh but still he is hard of heart. Why did Hashem make them go through that stage of ridicule first why not go straight for the impressive part? In fact why was there a need for any proof? The 10 plagues were to follow, that was going to be more than ample proof! Why does he not just launch straight into the first plague of blood? The English translation of Mateh as a actually a branch. A branch immediately stick or staff is inaccurate, it is informs us there is a tree, a main body of which this is a branch. The Avos are the trunk of the tree they planted the tree that firmly rooted the world to Hashem. They connect the world to heaven and now whatever grows thereafter is a branch of that trunk. The two words for branches in Torah – a Mateh and a Shevet both also mean the tribes of Klal Yisrael. That is precisely the point every Shevet and every Mateh is a branch of the Avos. Hashem tells Moshe to prove that he is coming in the name of Hashem the G-d of the Avos and how does he do so? With a branch that connects back to the roots. Moreover the world itself is a Mateh. The word for Mateh not only means a branch, it also means to bend. The passuk states “Hashem bends the heaven and establishes the earth.” In creating the physical world, Hashem bends the spiritual world and then it becomes the physical

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Now we can understand the reason for performing the ‘stick to snake trick’ in front of Pharoh. Of course Hashem knew they were able to replicate this magic. Moshe wanted to let Pharoh know what this duel is all about. Pharoh declares himself as a god, comparing himself to the great serpent (Yechezkel 29:3). Hashem now informs Pharoh he is guilty of the same act as the primordial serpent, of severing the world from it source, disconnecting the branch from the tree. Moshe declares war against Pharoh the serpent. The stick is cast to the ground and turns into a serpent as a sign of rebuke to Pharoh that this is precisely what he is guilty of doing to the world, he has taken this branch and thrown it to the ground, breaking it from the tree and turning it into a place of evil. Of course they are able to replicate this because that is what they expert at doing. The point was are to demonstrate their error. Then Aharon’s stick swallows their sticks. They are connected to the wrong source to the dark side of black magic but Hashem is master of all of creation and the source of all existence. Aharon’s branch which is rooted in that place of truth totally consumes all their sticks. The story of the Exodus from Egypt is based on this branch. With every miracle that occurs another facet of connection to the source is revealed. Thus the branch is carried throughout to demonstrate the purpose of the miracles is to teach that all the physical world is a branch of a higher reality.

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Finally he is told to grab the snake and as he does it reverts back to a branch; a most powerful lesson that the shape and destiny of the universe is in Man’s hand. In the hands of the righteous, everything reverts back into a branch of the tree, even the evil snake. Moshe is being told the stick is in your hand, it is up to you, grab onto it and it will turn the world into a branch, throw it to the ground and it will turn into a snake. It is this message that Moshe is to deliver to the people. This is not simply a proof of Moshes credentials; it is to teach the Jewish people of what is in store with the upcoming miracles. The world is about to be reconnected to its source.

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world. This means that when one looks at the physical world he doesn’t see a straight line back to its source. When a person travels on a journey as long as he is travelling on a straight road he can look back and see his point of origin as soon as he bends away and turns the corner he no longer can see his origin. If the physical world was in a straight line with the spiritual world we would clearly see the source of this world and there would be no room for free will. Instead Hashem bends the heavens and creates the earth. The origin is bent, it is not seen at first glance but it is just around the corner and with a little perception one realises this world is a branch, an offshoot of a far greater reality, an outgrowth from a higher source. The physical world doesn’t openly reveal Hashem, it hides Him. One can choose to see just a piece of wood or one can realise that it is a branch, an outgrowth of the spiritual trunk. Who decides whether the world bends and distorts reality or connects it to its root but man? Moshe is told to cast his Mateh to the ground. Thrown to the ground, disconnected from heaven and the branch turns into the snake, the symbolism of all evil. That is the mission of the snake – the evil inclination, to sever all connection to Heaven, to see this world in isolation, to ignore its origin and to have no contact with the Creator. Moshe is being given a lesson in understanding man’s purpose in this world.

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stage is not to be Complacent. the to clearly identify and define The next stage is for the person of weakness to be done? What is the area problem. What exactly needs a person is a sobering experience in which that I am susceptible to? This of repair. and focus on the area in need on must be critical and judgemental Shwadron would often comment The famous maggid, Rabbi Sholom out of mature, religious people dash how peculiar it was to see intelligent, the food. He in order to start to indulge in a chupa to go to the reception ran half receive his main course and literally once saw a man who did not Sholom the waiter of his oversight. Reb to way across the room to remind up in his meal that he was willing asked the man why is he so caught ‘’Reb was, the waiter. The fellow’s response belittle himself and run after human Justifying faults is a common Sholom, it is a Seudas Mitzvah!’’ area which like to admit that we have an don’t we as mechanism defence problem. two, therefore is to Define the requires hard work. Step number

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Keeping the Beat Aside from the Torah’s describing Aharon’s quiet “happiness in his heart” for his younger brother Moshe in his ascension to a position of leadership, there is no explicit portrayal of anyone experiencing ‫שמחה‬, joy, in all of Chumash. Yet twice daily we retell in our prayers how at the splitting of the sea, ‫לך ענו שירה‬ ‫בשמחה רבה‬..., "to You they raised their voices in song" with abundant gladness. Strangely though, not only is the verb “joy” absent throughout the Shirah, but there is no evidence of any “profuse” happiness. Perhaps it was the eruption of emotion as expressed in their spontaneous outburst of song that is the elation we are referring to in our prayers. Yet where do we see, other than empirically, the connection between song and happiness? Is there precedent anywhere in the Torah for this association? Rabbi David Abudraham in his famed commentary on Tefillah in dissecting this phrase and its meaning, directs us to the verse: ‫ותקח מרים הנביאה אחות אהרן את התף בידה‬ )‫ותצאנה כל הנשים אחריה בתפים ובמחלת (שמות טו כ‬, Miriam the prophetess, the sister of Aharon, took the drum in her hand and all the women went forth after her with drums and dances. This he claims is the added dimension of joy that we relate to in the prayer, i.e. the drums and dancing that was indicative of an “abundant gladness” they experienced. In finding a clear equation between song and "‫"שמחה‬, happiness, he draws our attention to a section much earlier in Chumash Breishis. During the tense exchange that took place between the fugitive Yaakov and his “dear” father in law, Lavan, after Lavan discovers Yaakov and his family has escaped Lavan catches up with him and takes Yaakov to task, declaring: ‫למה נחבאת לברח ותגנב אתי ולא‬ ‫ובשרים ובכנור (בראשית לא כז‬ ִ ‫)הגדת לי ואשלחך בשמחה‬, Why have you fled so stealthily, and cheated me? Nor did you tell me- for I would have sent you off with gladness, with songs, with timbrel, and with lyre. We see here a clear linking of joy with song. It seems odd though that the very first use of the verb ‫ שמחה‬in Torah should find its expression in the context of Lavan the Deceiver with his snide comments and melodramatic display of disappointment to Yaakov! What is the essence of this emotion we call happiness? Where does it stem from? Can it be artificially induced by striking up the band and putting on our dancing shoes? There is an oft quoted sentiment, that although appears in Rabbinic literature, is attributed simply to ‫חכם אחד‬, a wise individual. (‫)שו"ת הרמ"א סי' ה‬

‫אין שמחה כהתרת הספיקות‬, There is no joy like the resolution of doubt. When life flows smoothly with everything falling into place we sense inner happiness. When we gain a sense of unity in our life, when all the pieces of the puzzle match up, and everything makes sense we feel ecstatic. It is when doubt, fear and displeasure creep in, fragmenting the mosaic of our expectations from life, that we feel sad and begin to worry. The Aramaic translation of the word ‫ שמחה‬is ‫חדי‬, rooted in the word ‫אחד‬, one, for at the root of the emotion of joy lies the sensing of cohesion of purpose in all that one does and face. The most basic element and foundation in music, that maintains unity among all its varied components, is the measured beat and tempo that the rhythm of the drum provide. It is that sense of oneness that connects it so naturally with the feeling of joy. In the Torah’s introduction to Miriam at this juncture, it emphasizes her role as a prophetess and sister to her illustrious brother Aharon. The Talmud points out that this refers to the fact that even at a young age when she was only the sister of Aharon, yet prior to the birth of Moshe, she experienced prophecy. This was when she foresaw the birth of Moshe and encouraged her parents to remarry and bring this child into the world. (‫סוטה יב‬:) Why is it necessary to state this fact now at the celebration of the splitting of the sea? Miriam never lost the “beat” of belief and trust in G-d. Despite her being born at a particularly difficult point in the slavery in Egypt, and in fact she was thus named ‫מרים‬ rooted in ‫מר‬, bitterness, to commemorate this fact, she remained “upbeat”! She possessed the secret of the rhythm of life that is anchored in an absolute trust of G-d, that enabled

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Miriam by bringing out her drum, enhanced the joy “abundantly”, not only by introducing a physical lift to their song, that the beating of drums adds, but to their heightened sense of G-d’s unity as only Miriam could convey. The Holy Shelah (‫ )בשלח‬teaches that there are two kelipot, external forces of evil that challenge us. One is called ‫ לילית‬based on the Hebrew word ‫יללה‬, wailing, that infiltrates our souls with dangerous feelings of sadness, depression and woe. There is another power entitled ‫מחלת‬, founded on the word ‫מחול‬, which literally means “dance” but often implies frivolous celebration as evident in wild dancing. This kelipah seeks to tempt and distract us by offering us the very temporal and contrived “joy” that stems from jest, mockery and superficial and meaningless entertainment. The way to avoid melancholy is by maintaining the rhythm of life as the Torah has outlined for us. The daily schedule of learning, praying and ordered eating, as well as the weekly and seasonal celebrations of Shabbos and Yom Tov, respectively. These are the beats that assist us in not losing the tempo of our unique song called life. We can avoid succumbing to the allure of the strong sensation of “joy” that seems to come from engaging in activities that merely amuse us, by maintaining a critical evaluation of whatever we engage in, determining whether it fits in to a meaningful framework of purpose and value. Just as a dance of people together in a circle reflects definition and structure in the celebratory joy they are experiencing in a display of unity of purpose, so too must we find the focal point of our joy, and not just celebrate joy for joy’s sake alone.

‫ את התף בידה‬...‫ותקח מרים‬, Miriam took the drum in her hand. She displayed before them the secret to abundant happiness; keep up the beat! ‫תף‬, is numerically equivalent to ,‫לילית‬ 480, because it is the antidote to despair. ‫ובמחֹֹלת‬ ְ ‫ותצאנה כל הנשים אחריה בתפים‬, and all the women went forth after her with drums and dances. They danced in “unison” portraying for all of posterity the secret of Jewish “dance”. When we define carefully why we are doing something and where its value lies we can avoid the wild animalistic expressions that emanate from those who “dance” their lives away in an exhausting and endless pursuit of emptiness. The word ‫מחלת‬, circle dancing, used here is written absent the ‫ ו‬that would normally be added (‫)מחולות‬, so as to hint to its curative power against the forces of that nefarious kelipah, ‫!מחלת‬ Lavan was the perfect example of someone who had no rhythm of life. Whatever wind of opportunity blew his way, would tempt him seductively towards a new pursuit of elusive happiness. He stood for nothing because he “beat to his own drum”, totally out of sync. He deluded himself that he could influence Yaakov into succumbing to his worldview. Yaakov quietly led his life raising a magnificent family right under the nose of the kelipah, of Lavan himself. When Lavan finally confronts Yaakov only to discover that there is no possibility of merging his realm of fantasy and falsehood with the pristine and purposeful life that Yaakov so magnificently represented, he gains a momentary flash of reality and clarity. Lavan discovers authentic ‘music’ that lilts to the perfect beat of Torah and its mission as personified in the family of Yaakov. (‫)קדושת לוי ויצא‬ Although Lavan wouldn’t adapt it for himself but he gained a moment of honest awareness that can only be described as joy. Indeed, ‫אין שמחה כהתרת הספיקות‬, There is no joy like the resolution of doubt. The biggest “wise” guy of them all attests to the possibility of absolute joy. This is the greatest irony and precisely the reason the Torah sought to display this message here. Only the ultimate unity in creation that stems from G-d’s involvement in every detail of our life, can bring about that under the nose of the most deceptive individual who ever lived, Yaakov could thrive and set the foundation for the future of the Jewish nation. Perhaps Lavan is that proverbial "‫ ֻחכָ ם" אחד‬, the “wise” individual from where this notion derives. How many of us maintain that steady beat and rhythm that is so vital for happiness? Who among us is honest and brave enough to assess the worthiness of the many distractions we engage in, and act wisely in implementing change? It is the daily uncompromising adherence to scheduled learning, timely and meaningful prayer and commitment to the ultimate “metronome” and “pacemaker” that keeps us in step, the Torah and its details, which can provide true and enduring joy. If we circle our efforts in a common and joint dance in assisting one another in pursuing this noble goal, we are assured that we will experience an ecstatic and enthused service of Hashem every moment of our days!

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her to “sing” even amongst the despair. One of the prerequisites to obtaining prophecy is ‫שמחה‬, joy.

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MiYemini Michoel

Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim This Shabbos is called ”Shabbos Shirah”, the Shabbos of song, referring to the song Bnei Yisrael sang at the miracle of Keriyas Yam Suf. The Medrash at the end of parshas Bo teaches that Keriyas Yam Suf is like Shabbos. What is this special connection between these two events, Shabbos and Keriyas Yam Suf, and Shabbos and the Shirah, which caused Chazal to make this comparison and gave this Shabbos its name? The Sfas Emes makes an amazing contrast between our parsha and the beginning of parshas Vayechi. The beginning of parshas Vayechi is a “parsha setumah”, it is a closed parsha. This is a reference to the fact that there is no space between the end of the previous parsha, Vayigash, and the beginning of Vayechi. The reason for this is, as Chazal teach, Nistamu Eineihem V’Libam shel Yisrael. The hearts and minds of Bnei Yisrael became closed. This was the beginning of the galus. This was the parsha of galus. Rashi teaches in the beginning of parshas Vayikra that the spaces between the parshiyos gave Moshe Rabbeinu the opportunity “Lehisbonein bein parsha l’parsha”. This means it gave Moshe the ability to reflect and understand about what he had been taught. The nature of the galus was such that Bnei Yisrael didn’t have time to think and analyze what was going on their lives. Their lives were a “closed parsha”. But when there is space between the parshiyos, there is time to think and reflect. The parsha of the “Shirah” in Beshalach is the parsha of the geulah. It is in total contradistinction to the parsha which began the galus. If the galus began without the usual space between one parsha and the next, the geulah reached its climax with the Shirah where there are spaces between each and every pasuk. The spaces on every line in our parsha by the Shirah reflect the great clarity of light and understanding that was given to every member

of Clal Yisrael at the time of Keriyas Yam Suf. As Chazal teach and Rashi brings on the pasuk of Zeh Keilee V’Anveihu, Ra’asah Shifchah al Hayam Mah Shelo Ra’ah Ben Buzi. The level of clarity and prophecy even to a simple maidservant at the time of the splitting of the sea was tantamount to that of the great prophets. Chazal teach the connection between Keriyas Yam Suf and Shabbos because they both reflect a clarity and higher level of connection between man and Hashem. And this connection is mutually expressed as one of joy, with the Shabbos and the Shirah coming together. We say in the davening on Shabbos morning, Yismachu B’Malchuscha Shomrei Shabbos. The Sfas Emes teaches that this is a reference to the future judgment when Bnei Yisrael will rejoice in receiving reward for the merit of being Shomrei Shabbos. Similarly, Chazal teach on the words “Az Yashir” that the future tense of the verb indicates a future song as well, a reference to the idea of Techiyas HaMeisim. Both events express a joy implicit in the understanding of our ultimate goal of connection with our Creator. This clarity of vision which took place at Keriyas Yam Suf takes place every week on Shabbos as well. Chazal darshen the words in parshas Beha'aloscha (Chapter 10, Pasuk 10), U’Beyom Simchaschem, And on your days of joy, Eilu HaShabbasos. This is reference to Shabbos. Why do Chazal understand the pasuk to be a reference to Shabbos and not Yom Tov? After all, there is no specific mitzvah to be joyous on Shabbos, while on Yom Tov there is such a mitzvah. The answer is, on Yom Tov there is a mitzvah to be joyous, and therefore we must drink wine or perhaps even eat meat. And on Shabbos there is no such obligation. But Shabbos is inherently a day of joy. Not that we need to make ourselves joyous, but the great light of Shabbos and the closeness we all feel with Hashem on Shabbos establishes automatically this state of happiness. And this is the same joy and Shirah experienced at Keriyas Yam Suf. And on this Shabbos, it is particularly appropriate to have Shabbos and Shirah come together.

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13. How long did Shelach (‫ ) שלח‬live?

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70 years since the liberation of Auschwitz-Birkenau from the Nazis Ushi Stimler Auschwitz - Why one should go Auschwitz. A name that will forever be synonymous with the murder of innocents, a black mark in the history of humanity, shattered illusions of the myth that all people are naturally good. A place where children walked hand in hand with their parents to their deaths; where couples were torn apart never to meet again; where children became orphans, wives became widows and all childish innocence was lost. Why should Jews go back to a place like that? “What is there to find in Poland?”, people asked me. At the time I had no answer – just pure curiosity, and the notion that in order to draw real inspiration one cannot just visit scenes of great triumphs, but one must also visit places of great tragedy, to really see the strength of a people, for did we not rise out of the ashes of the camps to become a nation once again. On Sunday, the 1st February, 2004 a group of people from London, Manchester and New York set out to visit Auschwitz; some to see for themselves the images that they had seen in films or heard from their grandparents or parents, some to go pray and light candles for lost ones, and even survivors returning, to see that it was all quiet now, no more shouting of “Juden Raus”, no dogs barking on the platforms and the only crying today would be those crying for lost generations. Everybody has their own pre-conceived notions of what a concentration camp looks like, everyone has seen the sign “Arbeit Macht Frei” at the entrance to Auschwitz, but nothing is quite what you imagine, especially as I walked behind Mrs Grunwald, a survivor of Auschwitz returning for the first time since liberation, who pointed up and said simply, “We marched through here”. They say in a lifetime your eyes will capture 28 million images, and those images either fade or stay. Picture rooms with empty suitcases of people long gone, hundreds of pots that were once used to make meals, piles of mangled glasses, and the shoes, so many shoes, adult shoes, small children and baby shoes. All these images shake you to the very core and tug at your heart, but all this pales into insignificance when you see the gas chamber, immediately recognisable due to the smoke stacks. It looks like a normal cellar, only this cellar has ovens, and scratch marks of desperate people on the walls, and these are the images that will never fade away. We carried on to Auschwitz II, Bikenau. This is the camp where most Jews were housed (98,000 at one time) it has the platform where Mengele stood and played god, sending people to live or die, it has the stables where people slept fitfully by the thousands, the destroyed gas chambers where people died SPONSORED

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by the millions, it is the largest concentration camp of them all and soaked in Jewish blood. And on that waste land by those train tracks we prayed, said Kaddish, (a prayer for the dead), drank a toast to those gone but never forgotten, since we are a people who see life and G-d in all, and what more fitting tribute to our lost brethren than to pray on the very ground where the Nazis tried so hard to extinguish them. You see the strength of all people who survived the camps, but for me a defining moment was standing in a barrack with Mrs Grunwald and her family, as this old woman wrapped in a shawl stood up, pointed to a bunk, her eyes shiny with tears and clutching a worn out tissue, said in a clear voice “That’s where we slept eight across”, and as she started to light candles for parents lost, brothers and sisters gone, she started to shake and cry, and like the rest of the people in that barrack in C lager, I found myself crying, too. We were crying for this lady who was lighting a candle, crying because we, the next generation, could never really relate, crying for those whom we never met and will now never know. As I wondered outside to clear my head and blink away tears, I surveyed this vast graveyard, the sheer size of it, the train tracks, the rows and rows of barracks, the pile of bricks that were once gas chambers, the fields of ashes, the barbed wire fences, the ditches that so many young and old alike fell into to die, this grey bleak and cold place, I began to wonder that, here we are dressed, coats, boots two pairs of socks, woolly hats, yet still shivering. How did people in thin pyjamas, some with no shoes, manage this month after month and survive, and find the will to continue living? Maybe, just maybe after Auschwitz one ‘might’ start to appreciate those people we call survivors. People say Poland is covered in Jewish blood and no one should ever go there, this might very well be the case, however everyone should go and see Auschwitz with a survivor, not to be depressed, not even to try and understand what people went through, because that would be futile, but to see that people who faced terrible tragedy and adversity came out with their faith intact and carried on living and bringing children into a world that had treated them so callously. Everybody on that trip drew their own conclusions or vanquished their own personal demons, some will remember specific images, some will see it as a whole, I saw a place of death and destruction, but also life and rebirth of life, and the next time my grandmothers talk of the holocaust, I will listen with more patience because they are a symbol of all that is good, a symbol of real strength. As seen in the Times of Israel SPONSORED

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? ? ??Ever ( ‫עבר‬ ?14.?How?long did ) live? ? ? ? ? ? ? ? ? ? ? ? ? ? Answers can be found on back page. Information taken from The Jewish Fact Finder

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Part 10

QUIZ TIME ANSWERS

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

930 years 912 years 905 years 910 years 895 years 962 years 365 years 969 years 777 years 950 years 600 years 438 years 433 years 464 years

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