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‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫פרשת חקת‬ ‫י' תמוז תשע”ח‬ 23RD JUNE 2018

‫לב‬:‫יח‬-‫א‬:‫ במדבר טז‬:‫קריאת התורה‬

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

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

SHABBOS TIMES FOR LONDON, UK ‫מוצאי שבת‬ ( 10.44 PM

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‫שקיעת החמה‬

‫חצות‬

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

9.20 PM

1.01 PM

10:15 AM

8.51 AM

8.15 AM

SEE PAGE 5 FOR

Warmest M Rabbi Naft azal Tov wishes to ali Kasso on the occ rla & Family the birth o asion of f a baby b oy

‫הנץ החמה‬

‫עלות השחר‬

4.42 AM

3.30 AM

‫זמן הדלקת נרות‬ 9.04 PM

TEFILA SERIES: PAGE 12

Rabbi Moishe Kormornick Author, Short Vort The author can be contacted at moishe@adirpress.com

Understanding How our lack of Understanding Warrants Praise for Our Understanding ...'‫ּתֹורה ֲא ֶׁשר ִצּוָה ה‬ ָ ‫ֻח ַּקת ַה‬ This is the statute of the Torah, which Hashem has commanded… (19:2) Specifically in regards to Hashem’s incomprehensible statutes, the Torah tells us that the nations of the world will praise the wisdom of the Jewish People for keeping them.1 This seems strange; if the statutes are by definition impossible to understand, and we only keep them because we consider it a commandment from Hashem which one does not have the right to question,2 then why are we specifically receiving praise for our “wisdom” by keeping something them? How is following a rule that we do not understand considered the quintessential example of the Jewish People’s wisdom? Let us answer with a parable: There are three patients who require medicine for their lifethreatening illness; two fools and one wise-man. The first fool says to the doctor, “I refuse to take this medicine until I understand precisely how it was made and how it works.” Since his medical knowledge is almost non-existent and he does not have the tools to comprehend the science behind the medicine, this man refuses to take the remedy and soon dies. The second fool is happy to take 1 Devarim 4:6, with Rashi. 2 Rashi.

NOW IN THE FOLLOWING PLACES

the medicine but does not even inquire whether the person offering the medicine is a doctor. Since someone referred to him as “doctor,” reasons the man, whatever he gives me, I’ll take. If this “doctor” is a fraud then his medicine is also worthless. The wise-man, however, ascertains with certainty that this man is a qualified and knowledgeable doctor, and only then agrees to take the medicine despite not knowing anything about it. After all, the doctor has all of the knowledge necessary to create and serve the medicine and trusting him is the wise thing to do. The same is true with the concept of statutes. Although they are incomprehensible, once we have ascertained that Hashem — the Creator of everything— has given them, and we know with certainty that He understands everything to the minutest detail, then it is specifically with “wisdom” that we listen and follow to whatever He says to do. As such, it is most appropriate that the Jewish People receive praise for their wisdom for following these incomprehensible statutes, for our decision is not based on the statute itself, but on the One commanding it.

Parshah This weeks Oneg Shabbos Publication is sponsored

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Rabbi Avrohom Tabor

Yeshivas Imrei Bina, Author of “100 Amos High”

The author can be contacted at taboravrohom@gmail.com

SEDRA SUMMARY Thank you to Chabad.org

oshe Rabbeinu is taught the laws of the Parah Aduma, whose ashes purify a person who has been contaminated by contact with a dead body. After forty years of journeying through the desert, the Bnei Yisrael arrive in the midbar of Tzin. Miriam dies, and the people thirst for water. Hashem tells Moshe to speak to a rock and command it to give water. Moshe gets angry at the rebellious Israelites and strikes the stone. Water issues forth, but Moshe is told by Hashem that neither he nor Aharon will enter the Promised Land. Aharon Hakohen dies at Har Hahar and is succeeded in the high priesthood by his son Elazar. Venomous snakes attack the camp after yet another eruption of discontent in which the people “speak against Hashem and Moshe”; Hashem tells Moshe to place a brass serpent upon a high pole, and all who will gaze heavenward will be healed. The people sing a song in honour of the miraculous well that provided them water in the desert. Moshe leads the people in battles against the Emorite kings Sichon and Og (who seek to prevent Bnei Yisrael’s passage through their territory) and conquers their lands, which lie east of the Jordan.

Smile Gemach

Parshah

The Chofetz Chaim makes the following remarkable statement: If everyone would set up their own small gemach (free loan fund) the amount of chesed in the world would increase tremendously and in turn all problems and difficulties that klal yisroel suffer from will disappear! When we act with chesed to each other, Hashem acts with chesed towards us and will remove all sorrow. Boruch Hashem, the chesed of klal yisroel is unparalleled. One only has to open a local phone directory and be amazed by the plethora of gemachim covering every need imaginable. We can proudly proclaim ‘mi ke-amcha yisroel!’ Who is like you, Yisroel! Two of the distinctive traits of the yidden are they are rachmanim and gomlei chassadim – merciful and chesed-doers. We have inherited these qualities from our forefathers and they are part of our genetic makeup. Yet there is always room for improvement. Chazal (Avos de Rav Noson 13) teach us an amazing principle. “If someone gave a poor man all the best presents in the world, but did so with a sour expression, the Torah considers it as if he gave him nothing. But, if he greets his friend with a happy disposition, even if he gave him nothing, the Torah considers it as he gave him all the best presents in the world.” How important is the chesed of a smile! It transforms a cold, impersonal “business-like” deal to a warm, uplifting, invigorating and empowering connection. Chazal say (Kiddushin 31a) that smiling at someone does more for him than giving him a cup of milk. Rav Pincus explains the Gemara compared it to milk rather than water because water on a hot day is only refreshing, but milk also provides nutrition and strength. A friendly smile shows that you are pleased to see him; you appreciate him as a person and are happy to be in his presence. There is almost nothing that can convey your acknowledgement and validation of him as a person than offering him a genuine smile. But this is not an elevated level only for big tzadikkim. Shammai is the author of the mishnah that one must greet everyone with a pleasant disposition. Rav Dessler points out that throughout

Shas, Shammai is known to follow the absolute strict letter of the law. If he tells us we must greet everyone in a friendly manner, it means that it is an absolute basic requirement of strict Torah law. The Chofetz Chaim adds that it is senseless not to give with a smile. You any way are giving the money, so why not do it in the best way possible and make the person feel good about what you are doing for him. Rabbi Wachsman shlita tells a story of someone whose job was to deliver meats to people’s homes. One time he was running very late and reached one of his clients at midnight. The owner opened the door and with a big smile said ‘’Hi, I’m so happy to see you made it!” Upon which, the delivery man broke down in relentless sobbing. The host quickly ushered the man in, sat him down, brought him a drink and eventually calmed him down. After a few minutes, the man told his story. ‘My wife had to undergo an operation today. I spent the day at the hospital with her and everything was delayed. I was exhausted physically and emotionally, but have to pay the bills and so set out to do my rounds. Everywhere I went I was greeted with angry frowns that I was so late. I came to your house at midnight and was dreading your reaction. But I must thank you. You were the first person who said something nice to me the whole day!” This man was a hero for continuing his life despite all his worries and stress. Did he – and everyone who has their own life story that we don’t know about – not deserve a warm, friendly smile and word of encouragement? If we begin to do so, Hashem will repay us and remove all of our problems. To obtain the sefer “100 Amos High” or the series of shiurim based on the sefer please email to taboravrohom@gmail

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‫יצחק אייזיק בן יהודית רחל נ"י‬

’‫שירה תמר בת שושנה דבורה תחי‬

‫אריאל יהודה בן יהודית נ”י‬

‫לרפואה שלימה בתוך שאר חולי ישראל‬

This page is sponsored by Federation

Rabbi Danny Kirsch Chairman of JLE, Federation

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

Parshah

The Death of Miriam

A number of years ago there was a painful tragedy that had a great impact on the talmidim of Yeshivas Ohr Somayach in Yerushalayim. The untimely death of the young mashgiach of the Yeshivah - Rabbi Dovid Spier zt”l. Rosh Yeshiva Rabbi Mendel Weinbach zt”l was maspid this very special individual and quoted from Rashi in this week’s sedra: “Vatomos shom Miriam“- ”And Miriam died there“ (Perek 20 Posuk 1)

protection and blessings we received in their merit. Our response must be to do teshuva, reflect and multiply our merits to fill the gaping void. Perhaps only then will the death of a tzaddik be a true kaporah.

Rashi asks, what is the juxtaposition of Miriam’s death to the laws of the porah adumah coming to teach us? He answers “that just as sacrifices (like the porah adumah) gain atonement, so too does the death of (Miriam) the righteous gain atonement” The Rosh Yeshivah pointed out that the very next posuk tells us that there was no water for the people to drink. Consequently, they realised as Rashi tells us, that the Jewish people only had water in the wilderness in the merit of the great tzadekes, Miriam. Now that she was no longer alive, and her great deeds and merits had gone, the water ceased. He suggested that when Klal Yisroel realised that it was Miriam’s extraordinary merits which insured their very survival, they were forced to consider what merits can they gain and what good acts can they do, to once again receive Hashem’s blessing? Now that the great tzadekes Miriam was no longer amongst them how could they replace her lost merits? Rabbi Weinbach offered his interpretation: Miriam’s death caused a new attitude in klal Yisroel, which brought about a wave of introspection. A realisation to do teshuva and ultimately receive a kaporah from Hashem on such a level that it can equate to that of the purifying force of the porah adumah. The greatest challenge for us is to appreciate that when a tzaddik leaves the work there is an enormous void. We are totally unaware of the

A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye The pasuk (Bamidbar 19:2) says “where there is no blemish; upon which a yoke has never come.” The Ma’ayanah shel Torah brings the Chozeh of Lublin who explains that someone who considers themselves faultless has never accepted the Ol Malchus Shomayim because anyone who had accepted it to any extent at would know he still has many faults.

QUOTE OF THE WEEK

The day you were born is the day Hashem decided that the world couldn't exist without you

TEXT

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This week’s Shailatext is

‫לע”נ שמעון בן שרגא ז”ל‬

The reason for Aaron’s death is not for his participation in the Cheit Hoegel, golden calf, like we might have thought. Rather it is due to his part in the Mei Meriva. What exactly was Aaron meant to do there and didn’t do to warrant his death?

Rabbi Mordechai Appel Shomrei Shabbos Chevra Mishnayos & ‫דרכים בפרשה‬

The author can be contacted at derachimbeparsha@gmail.com

Parshah

‫זאת חקת התורה אשר צוה ה’ לאמר‬ This is the decree of the Torah which Hashem has commanded saying. [19:2]

On his recent trip to London, Rabbi Paysach Krohn suggested that we all greet our fellow Jew because ‫ שבת שלום‬you make them feel special.

See Miracles In Life Every

Good Shabbos

Day

When walking on the street on Shabbos, say Good Shabbos (or Good Yom Tov) to all of your fellow brothers & sisters. It doesn’t matter if the recipient doesn’t respond, if you don’t like that person or in a rush, it doesn’t hurt to greet someone.

‫גוט שבת‬

The Torah discusses the intricate halachos of the Parah Adumah, the red cow. If someone were to contract the tumah of meis, in order to become pure, the ashes of the red cow must be sprinkled on him by a pure person. Yet, at the same time that this contaminated, impure person is becoming pure, the one that sprinkles the ashes now becomes impure. The halacha of the Parah Adumah is actually the quintessential paradox found in all of the Torah. Its laws are described as beyond human comprehension. Regarding this mitzvah, Shlomo Hamelech exclaims in Koheles 7:23, ‫אמרתי אחכמה והיא רחוקה ממני‬- I said I would be wise, but it is far from me. The smartest man to walk the planet could not reach an understanding of this halacha. The Torah here refers to this mitzvah as a chok. A chok is a gezeirah/decree. When something is a decree, it must be done whether or not it is understood. Of course, we point out that in actuality, every mitzvah in the Torah is a chok and must be performed even without an understanding, for the very reason that Hashem told us to do so. To quote R’Munk (The Call of the Torah), “an essential component of wisdom is the knowledge that man’s failure to understand truth does not make it untrue.” Commenting on this mitzvah, Rashi quotes the Midrash Tanchuma that “the Satan and the nations of the world will question us about this paradox, and we have no permission to contemplate it.” Recently, I travelled on a transatlantic flight, sitting next to a Catholic priest for seven hours. The priest remarked that it was his first time ever meeting an observant Jew before and that he has many questions. After reading this Rashi, I was sure that his very first question would be the paradox of the Parah Adumah. Although he did ask me many questions from Tanach, this one never came up. Being brutally honest, the truth is that the Satan has never tempted me with this question either. However, we can attempt on a simple level to understand this paradox and see that it does in fact present itself to us albeit in a different manner. The kohen sets out in his task to help his fellow Jew. He busies himself preparing the Parah Adumah, so that he can now purify

someone else. In the end, the other person is now pure, and the kohen is now impure. Is that really fair? What did the kohen do to deserve this? Wasn’t he in the middle of doing Hashem’s will, and this his payment? There are times when a person may experience, or see others going through a really difficult time; one hardship after another, until one might finally say, “Ribono shel Olam, is this really fair?” Is that person such a bad guy that he must suffer that way? And what of all the Ovdei Hashem that continuously suffer? The age old questions of Tzaddik veRa Lo, and Rasha VeTov Lo - Why do the righteous suffer; Why do the wicked prosper? These are questions that present itself in many different ways, and do not necessarily need to involve the greatest tzaddik or the most wicked rasha. Each and every time we see something happening, and we try and understand why it is that Hashem saw fit to do it that way, we are really being faced with this paradox. Rashi tells us that this is where the Satan and the rest of the world will start challenging us. It is specifically here, in a scenario that we cannot begin to understand, because it just seems so unfair, that we are told that we have no permission to question Hashem’s ways. As we mentioned earlier, for most mitzvos, we do have a basic understanding of their logic. The same goes for most of the occurrences in our lives. If we stop and think about it for a moment, we can come to a decent understanding of things. But again, that is just a basic understanding. Hashem’s ways are so much more intricate than what our basic level will allow us to comprehend. We need to realize that just as all mitzvos are really chukim/ decrees, so too all occurrences in our lives. So what does a person do when faced with a real life paradox? The answer of course is emunah- perfect faith in Hashem. We must come to the realization that Hashem indeed has a masterplan. We may not understand the “why, what, where, and how”, but in the end of the day, if we choose to accept Hashem’s will, by not questioning His ways, and placing ourselves in His ever loving outstretched “arms” that wait to embrace each and every one of His kinderlach, we will never go wrong, because all is according to His perfect plan.

Rabbi Alan Wilkinson

Rabbi, Great Ormond Street Hospital

The author can be contacted at genesisasw@gmail.com

Parshah

Watch your words

Chinuch has always been a focus for Am Yisroel. It is also an important area for Governments and political parties. Over the years there have been numerous government initiatives to try and improve educational standards. Many of these have impacted upon our kehillah. When I was at school corporal punishment was the norm. In some lessons hardly anyone escaped without a potch. In other lessons we would be subjected to a verbal tirade pointing out our failings or withering sarcasm. Physical punishment is no longer allowed and there is no longer an atmosphere of fear in school. Annual reports which used to emphasise inadequacy or mediocrity now focus on the positives, negative comments couched in such a way as to emphasise the route to improvement. Interestingly this ‘new” approach could have a foundation in the Parsha. We are familiar with the tragic story of Mei Meriva and that Moshe and Aharon forfeit their right to enter Eretz Yisroel. Hashem says to Moshe and Aharon: ‘’Because you did not believe in Me, to sanctify Me in the eyes of the Bnei Yisroel, you shall not bring this congregation in to the land which I have given them. It is the water of Meriva; because the Bnei Yisroel strove with Hashem, and He was sanctified by them.’’ (20:12-13) Moshe and Aharon were punished because “they did not believe in Hashem…’’ Why was hitting the rock such a catastrophe? Rashi teaches that Moshe’s sin was hitting the rock instead of speaking to it as Hashem had commanded. Ramban disagrees and says that Moshe’s error was not in hitting the rock but rather in that he grew angry at Bnei Yisroel calling them ‘rebels’. Rabbi Levi Yitzchok of Berdichev says that there is in fact no disagreement between Rashi and Ramban, they were merely presenting two facets of one opinion. Every aspect of nature has a purpose to serve as part of the world created for Klal Yisroel so that we fulfil the Torah in the best possible manner.

TIME4MISHNA DAILY NACH

He identifies two paths to rebuking a fellow Jew. One way is based on Gevurah and is demonstrated by scolding and loud words. Then there is a rebuke based on Chesed, words of encouragement emphasising the importance of every Jew in the eyes of Hashem and the impact that every action has upon all of creation. As Rabbi Levi Yitzchok says: ‘’The difference between them is that the one who reproaches Israel with positive [words] raises the soul of Israel higher and higher, relating always the righteousness and greatness of Israel, how great is their power above. He is fit to be a leader of Israel. And the one who reproaches Israel with harsh words is not of this aspect. Now when one reproaches Israel with positive words and always tells of the greatness and righteousness of Israel, then all the created things in the world must perform of their own accord the will of Israel for which they had been created, namely for the sake of Israel. But if he does not relate and elevate the righteousness of Israel, then he must compel each created being with great force to do that for which it had been created, that is, to do the will of Israel.’’

entire world. With this idea Rabbi Levi Yitzchok explains the connection between Rashi and Ramban: it was only because Moshe shouted at Klal Yisrael and rebuked them harshly that he then needed to hit the rock. Using words of encouragement causes the physical world to subjugate itself to our will, harsh words bring about the opposite effect. Moshe’s harsh words and hitting the rock were not isolated events but were cause-and-effect. This is a massive lesson for all of us to be careful about the way we speak to and about others. What vocabulary are we using? What tone of voice? We need to remember that not only may our words have a negative on our fellow Jews but, if they are construed negatively, the natural world no longer feels bound to the Jewish people and this impacts on our nation. We should all remember that just as Moshe’s harsh words barred him from Eretz Yisroel, Iy’’H our positive, respectful approach will enable us to witness the geula sheleima speedily in our days.

Merely talking about Klal Yisroel’s incredible greatness has an impact on the

To mark the birthday of my mother in law: Miriam bas Binyomin “The days of our years among them are seventy years, and if with gevurah, eighty years.”

An international program which involves learning 4 new Mishnayos each day from Sunday to Thursday, reviewing that week's 20 Mishnayos on Friday, and going over the previous Masechtos on Shabbos. A time committment of just 15 mins a day, and finish Shas Mishnayos in 4 years - having reviewed it multiple times! To Sign Up for a 15 min daily Shiur visit the website time4torah.org. Just a few minutes a day and finish Nach in just a year and a half! Sign Up at dailynach.com.

Thursday

Wednesday

Tuesday

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Shabbos

Friday

28 June - ‫ט"ו תמוז‬

27 June - ‫י"ד תמוז‬

26 June - ‫י"ג תמוז‬

25 June - ‫י"ב תמוז‬

24 June - ‫י"א תמוז‬

23 June - ‫י' תמוז‬

22 June - ‫ט' תמוז‬

‫שבת‬ ‫פרקים כ – כד‬

‫שבת‬ ‫פרקים יז – כ‬

‫שבת‬ ‫פרקים ה – ח‬

‫שבת פרקים א – ד‬

‫ח‬:‫ ג‬- ‫ג‬:‫חגיגה א‬

‫תהלים נ"א‬

'‫תהלים נ‬

‫תהלים מ"ד‬

‫מ"ג‬-‫תהלים מ"ב‬

‫שבת‬ ‫שבת‬ ‫פרקים ט – יב פרקים יג – טז‬

‫מ"ח תהלים מ"ט‬-‫מ"ו תהלים מ"ז‬-‫תהלים מ"ה‬

Rabbi Avraham Blickstein

Kollel Mevaser Israel, Darchei Hora'ah Institutions

The author can be contacted at abrahamblick@gmail.com

Parshah

The Atonement of the Parah Adumah

he beginning of the parsha discusses the laws of the parah aduma – the ritual of the red heifer used to bring purity to the impure. Rashi quotes R’ Moshe Hadarshan that the cow must be brought from the property of the Bnei Yisrael, and not from a cow that belongs to the other nations. Since the parah adumah represents the sin of the golden calf, a sin that was produced through the gold of the Bnei Yisrael themselves, the atonement must also be brought with the possessions of the Bnei Yisrael and no other nation. This idea is more clearly delineated by another citing of Rashi, that the atonement of the parah adumah for the sin of the golden calf can be understood through the following parable. If a child dirties the palace of the king, it is the mother who is responsible to come and clean the dirt. Similarly, the sin of the calf is cleansed by the atonement of the mother cow. What exactly was the sin of the golden calf? The commentators point out that the people could not have been foolish enough to believe that it was this man-made calf that took them out of Egypt, especially not after all the wonders and miracles they had witnessed on the way out of Egypt, by the Yam Suf, and at Har Sinai. Rather, the Bnei Yisrael had a different quest. Six hundred thousand men between the ages of 20 and 60, and many more children and elderly, besides

for females, totalling far more than a million people, were stranded in the desert without any leader. Moshe had disappeared, so-tospeak, and the masses of people no longer knew where to turn. They understood that Moshe Rabbeinu had acted as an agent all this time between them and Hashem, relaying to them Hashem’s messages, and performing for them wonders, and in his absence, they desired another intermediary to continue this mission. Is this sin so grave that it merited such a severe punishment? A possible explanation lies in the statement Moshe made before he went up the mountain: “behold, here are Aharon and Chur; whoever has a matter [to ask] should draw near to them”. The people should have approached Aharon and Chur, and related their predicament. Instead, what did they do? The midrash relates that Chur attempted to rebuke them, and they killed him. Aharon, fearing for his life, tried to buy time, telling them to first return home and bring their jewellery, hoping that this would deter them, and in the meantime Moshe would return. They thought they “knew better” than that which Moshe had told them to do, and instead of seeking advice from Aharon, they “informed” him, matter-of-factly, what they wanted, and did not take his opinion into account whatsoever. In doing so, they displayed a lack of belief in the knowledge of Moshe and his words, taking only their own

riddle

Parsha

QUESTION

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

Look at the four statements below and work out what is being talked about. 1. This occurs in this week's Parsha and a previous one in Sefer Bamidbar. 2. On this occasion Moshe used only a sixth of the people. 3. This time he decided to only involve close family. 4. It was so successful his talmid copied him in Nach using exactly the same people. Clue

A famous game involving “my little eye”

needs into account, as if almost to suggest that they believed that Hashem needed the help that they could provide in the form of the golden calf. Seemingly, the root of the sin of the golden calf was that in the Bnei Yisrael’s quest to understand every commandment, they took the law into their own hands, forgetting what Moshe had in fact told them, thus leading them to create an idol completely and utterly against the will of Hakadosh Baruch Hu. The entire time Moshe was with them, they could accept his command, but once he was not there, even the most fundamental of mitzvos became open to change. We may now understand more deeply in what way the parah adumah atones for the sin of the calf. The parah adumah is a chok – a mitzvah whose explanation is withheld from us, a medium through which Hashem tells us that the mitzvos must be performed whether we understand them or not. Through observing the mitzvah of parah adumah (and learning about it when we are unable to observe it), we show that all the mitzvos that we observe are not because we understand them and their rationale, but simply because it is Hashem’s desire, and thus, the parah adumah brings atonement for a sin in which the law was misinterpreted and misconstrued - the sin of the golden calf.

ANSWER FROM LAST WEEK [Question: Without looking in a Chumash, which of the following is Rashi’s first commentary to this week's Parsha: a) Korach's complaint against Moshe was that it was unfair that Elitzofon should be appointed the Nosi ahead of him. b) Korach took himself to one side to be separated from the assembly of Yisroel. c) Korach's Yichus does not go up to Yaakov since he did not want to be mentioned in context with Korach but did agree when it came to Korach's sons. d) Parshas Korach is beautifully explained in the Medrash Tanchuma. e) Korach took (persuaded) the heads of the Sanhedrin with words. f) Korach dressed up his colleagues with cloaks made of Techeiles and asked Moshe what is the Din about Tzitzis. g) Korach's complaint was that he did not receive the Kehuna.]

d This is where the other Rashi commentaries occur. a) Is in Perek 16 Possuk 1 D.H.Vedoson b) Is the second Rashi in the Parsha c) Is in Perek 16 Possuk 1 D.H. Ben e) Is the third Rashi in the Parsha f) Is in Perek 16 Possuk 1 D.H. Vedoson after a) above g) Is in Perek 16 Possuk 1 D.H.Vedoson after f) above

Rabbi Reuven Chaim Klein

Author of Lashon HaKodesh: History, Holiness, & Hebrew (Mosaica Press)

Parshah

The author can be contacted at historyofhebrew@gmail.com

Chukas: Why? Which why?

Halacha from

Rabbi Shraga Kallus

n the Hebrew language, there are two words which mean “why?”—madua and lamah. In many instances these two words seem to be used interchangeably. In fact, some early grammarians such as Ibn Parchon and the Radak explain that the two words are synonymous. Nonetheless, as we have demonstrated time and again, the Hebrew language is not mere happenstance and no two words can mean exactly the same thing. So how can we differentiate between madua and lamah? Rabbeinu Yonah ibn Janach (990–1050) writes in his Sefer Rikmah (also cited by Radak) that madua is a contraction of the phrase mah deah, which means “what thinking”, as if to ask what thinking or rationale is there behind a certain occurrence or action. This explanation is also found in the commentary of Ibn Ezra (to Exodus 18:14), and is alluded to by Nachmanides (to Bereishis 30:20), who writes that madua is a contraction of two words, but does not elaborate further. The word lamah can similarly be seen as a compound word made up of the prefix la- which means “for” and the root word mah “what”. Accordingly, when one asks lamah one asks for what objective does such-and-such exist. Partially based on these ideas, Rabbi Yaakov Tzvi Meckelenberg (ha-Ksav ve-ha-Kabbalah to Shemos 5:4) and the Malbim explain that when one asks madua, he means to question what is the effective cause of something, while lamah asks for its ultimate purpose (i.e. its final reason). In a slight departure from this approach, Rabbi Shlomo Aharon Wertheimer explains that madua is used when one questions the cause of something seemingly bizarre or out of the ordinary. On the other hand, lamah has the connotation of asking “why” in a complaining fashion (e.g. why are you doing this to me) or with rebuking tone (e.g. why did you do such-and-such). The word lamah has the implication that the matter at hand is somehow wrong, while madua simply asks for more information without implying anything positive or negative. Similarly, others explain that the word lamah is used when rhetorically asking “why”. Meaning, one who asks lamah does not expect a serious answer; he simply wants to state his objection. When one uses the word madua to ask “why”, he genuinely seeks to address his query and anticipates a true answer. Some explain that the word madua is specifically used when questioning the rationale of a specific ruling or command, while lamah can be used to ask why in other contexts. To summarise, there are two words in Hebrew which mean “why”: lamah and madua. While some authorities try to explain that the two words are equivalent, others find slight differences in their connotations. Some explain that lamah seeks to find the ultimate purpose of something while madua seeks to find its immediate cause. Others explain that lamah implies something negative about that which he is questioning, while madua has a neutral implication. A third view explains that why-questions using lamah are generally meant rhetorically, while such questions using madua seek an answer in earnest. All of these different nuances are reflected in a simple word change in Hebrew, but in English, we’re stuck with just asking: “why?”

Rosh Kollel, 'The 2nd Seder Kollel'; 'Machon Hora'ah L'Rabanim'

Kiddush b’Makom Seudah Part II: BASIC RULES

I just learned that there is a requirement of Kiddush b’Makom Seudah, that one’s meal be ‘connected’ to their Kiddush. What are the basic rules of this Halachah? There are three basic components to the requirement of Kiddush b’Makom Seudah: 1. Location: the meal that follows the Kiddush must be in the ‘same’ location as the Kiddush itself. To illustrate, one should not make Kiddush in the dining room and eat the meal in the Kitchen. 2. Time: the Kiddush and the meal must be in close proximity to each other time-wise. To illustrate: one should not sit down and have a conversation after Kiddush and before any food was consumed. 3. Seudah: the foods consumed after the Kiddush is recited must be foods that appropriately can be considered a Seudah. To illustrate: it is commendable to have a full seudah (i.e. bread) immediately following Kiddush; however, Mezonos products suffice as well – see below. Only with proper adherence to all three components can one fulfil this Mitzvah of Kiddush b’makom seudah, and failure to comply can easily invalidate the Kiddush itself. Each one of the conditions will be discussed at length in future weeks.

Adapted by Rabbi Avraham Chaim Slansky

Rabbi Slansky can be contacted at avislansky@gmail.com FIND RABBI KALLUS'S SHIURIM ON TORAHANYTIME.COM

Rabbi Benyomin Hoffman

The author can be contacted at leibhoff@gmail.com

Parshah

Aharon HaKohen Born: Egypt, 2365 (1406 BCE.)

losing all his four sons. Moshe prayed for him and succeeded in saving two of them.

Niftar: Hor HaHar, 1st of Av 2488 (1283 BCE.)

rophet, brother of Moshe Rabbeinu and Miriam the Prophetess, the first Kohen Gadol (High Priest). The chariot for the Sephirah of Hod.

The Arizal says that Aharon HaKohen, was Haran (brother of Avraham Avinu) in his previous life. Haran (same letters as Aharon, without the Alef) had to correct an element of idol worship committed by Adam, but he failed. As Aharon he should have also sacrificed his life, like Chur ben Miriam did, in order to stop the sin of the Golden Calf from taking place, in order to do a correction concerning idol worship. Mistakenly, he thought that Chur’s death accomplished that. (Sha’ar HaGilgulim page 95, 114) Though all of his intentions had been pure, trying only to hold off the Erev Rav (Mixed Multitude) long enough to give Moshe a chance to return to the camp and restore order, still, it had been his hand that had worked the gold. Aharon HaKohen was to be punished for his mistake by

Aharon was later reincarnated as Yaavetz HaShofet (another name for Osniel ben Kenaz), he returned again as Tula ben Puah HaShofet, he reincarnated again in Shmuel HaNavi (Samuel the Prophet), reincarnated again in Aviyah son of King Yerovam, reincarnated again in Uriah HaKohen (who was killed by King Yehoyakim, and by that was atoned for having to be killed in the Golden Calf incident) and reincarnated again in Zechariah HaNavi. (Shaar HaGilgulim, Hakdama 33). Aharon’s wife Elisheva was later reincarnated as Batsheva, the soul mate of Dovid HaMelech. (Kisvei HaAri - Shaar HaPsukim, Shmuel II)

ÂÂ Three good leaders arose for Bnei Yisrael, Moshe, Aharon, and Miriam (Ta’anis 9a);

ÂÂ There were seventy small courts over which Aharon was appointed (Zohar 3:20:1);

ÂÂ The merit of Moshe and Aharon was enough to redeem Bnei Yisrael (Shemos Rabbah 15:3);

ÂÂ Not all are answered when they fall on their faces in prayer, and not all when they rend their garments. Moshe and Aharon were answered when they fell on their faces, as it is written, Moshe and Aharon fell on their faces (Bamidbar 14:5), and whereas Yehoshua and Calev were answered when they rent their garments (Ta’anis 14b);

ÂÂ He loved peace and pursued it, loved people and drew them close to the Torah (Avos 1:12);

ÂÂ Aharon never said to a man or woman, “You have sinned”. Moshe, however, rebuked them (Sifra Shemini 1). When Aharon went on his way and a wicked person encountered him, Aaron greeted him. The next day, that man wanted to commit a sin, but thought, “Woe is to me! How will I raise my eyes afterwards and look at Aharon? I am ashamed before him, for he greeted me” (Avos d’ Rav Nasan 12:3).

ÂÂ When two people quarreled Aharon went and sat down with one of them and said to him, “My son, know that your friend has said, ‘I am ashamed before him because I have sinned against him.’ “Aaron would sit with him until he had dispelled the ill feeling from his heart. Then Aaron would go and sit with the other one and say to him, “Know that your friend is saying, ‘Woe is to me! How shall I raise my eyes and look at my friend? I am ashamed before him because I have sinned against him.’ “Aharon would sit with him until he had dispelled the ill feeling from his heart. When the two friends later met, they embraced and kissed each other (ibid. 12:3);

ÂÂ There were thousands in Bnei Yisrael who were called by the name of Aharon, for if not for Aharon, they would not have come into the world. Aharon made peace between husband and wife so that they came together, and they named the child that was born after him (ibid. 12:3);

ÂÂ Aharon tied a rope of iron about his waist and went around to all the houses of Bnei Yisrael. To whoever was ignorant he taught Krias Shema and prayer, and whoever could not learn Torah he taught Torah (Tanna d’Bei Eliyahu Rabbah, ed. Meir Ish Shalom);

ÂÂ When Moshe spoke, Aharon would bend his ear to listen in awe, and Scripture considers it as if he heard directly from the Holy One, Blessed is He (Mechilta Bo 3). May the merit of the tzaddik Aharon HaKohen protect us all, Amen. To advertise here please contact Batsheva.pels@onegshabbos.org.uk

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Aaron, Moshe and Miriam died a special death known as “Neshika“, “kiss”. What do we know about this death?

Osher Chaim Levene

Orah

The author can be contacted at osher.levene@googlemail.com

Parshah

Miriam Bittersweet Name:

stepping-stone to redemption, when darkness is eventually banished by light and night changes into day.

Miriam

Other Names: Puah, Azuvah Lifespan:

126 years

The bittersweet process found perfect expression in Miriam. Despite the grimmest realities, Miriam repeatedly refused to lose hope.

Spouse: Kalev Father:

Amram

Mother:

Yocheved

Siblings:

Moshe, Aharon

Ancestry:

Tribe of Levi

After Pharaoh decreed death of the newborn Jewish boys, Miriam’s parents—leaders of the Jewish people—concluded against bringing more Jewish children into their cruel world. They separated, and the rest of the Jewish people followed suite. But Miriam persuaded her parents to remarry, arguing that refraining from marital relations precluded the birth of “any child”, and that would be worse than Pharaoh’s edict, which only targeted the boys. Her parents reunited, giving renewed hope to all the downtrodden Israelites.3

Children: Chur Descendants: Royal Davidic dynasty

ÂÂ Miriam, while still a young child, persuaded her parents to remarry prophetising the birth of the Jewish Redeemer.

ÂÂ Stood watch when her baby brother Moshe was placed in a casket on the Nile

ÂÂ Arranged for her mother Yocheved to nurse

Miriam presaged how her mother would bear the Jewish nation’s redeemer from slavery.4 She did not despair when her baby brother Moshe was placed on the River Nile, but faithfully waited to witness his fate.5

Moshe on behalf of Pharaoh’s daughter who adopted the infant.

ÂÂ One of the chief midwives who defied Pharaoh’s edict to kill all Jewish baby boys.

ÂÂ Led women in songs of praise to G-d after

And as the midwife Puah, Miriam defied Pharaoh’s decree that the midwives kill the boys on the birth stool. On the contrary, she cooed to the newborn babies, sweetening their entry into the bitter environment of Egypt.6

the splitting of the Reed Sea.

ÂÂ The wellspring accompanied the Jews in the wilderness was in her merit.

ÂÂ Jewish nation waited for her recovery from leprosy after speaking disrespectfully of Moshe.

Miriam’s hope, her commitment to light within darkness, were again evident at the shore of the Reed Sea, when the newlyliberated nation was pursued by Egyptian troops, bounded by an expanse of wilderness to their left and right, and facing the sea before them. Even then, Miriam stood poised to celebrate the Jews’ miraculous salvation and lead the Jewish women in song.7

ÂÂ Died, in consequence of which the wellspring dried up. Miriam was born into the harsh Egyptian exile; this is alluded to in her name, which is related to the Hebrew word mar—“bitter”.1 Miriam transformed that bitterness into hope, meaning and sweetness – just as the bitter lupine is seethed and sweetened by soaking it in water to make it palatable. 2 In doing so, she showed that exile is a

In the desert, the Jews were accompanied by the miraculous be’er Miriam, “the wellspring 3 Sotah 12a 4 Megillah 14a. 5 She wanted to see the fulfillment of her prophecy (Shemos Rabbah 1:22). 6 Shemos 1:15 & Rashi, citing Sotah 11b. 7 See Shemos 15:20-21 that Miriam led the women in song as she played the drum. The Mechilta (ad. loc.) points out that the righteous women, headed by Miriam were so confident of the miracles G-d would perform for them, that in anticipation, they brought musical instruments out with them.

1 Yalkut Shimoni, Shemos 165; see also Seder Olam Rabbah 3. The bitter suffering of Pharaoh’s regime is annually commemorated by eating maror, bitter herbs at the Seder night 2 Midrash Tanchuma, Bereishis 7. Like something “bitter” can nonetheless be “sweetened”, so too, can man overwhelm and transform his yetzer hara, evil inclination.

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of Miriam”.8 This water hidden in the deep represents a Jew’s deep-rooted faith, which is waiting at every moment to rise to the surface.9 Symbolically, these life-defining waters parallel the soul, in the same way that G-d is the ultimate Source of the be’er mayim chaim, “the ever-flowing live water”10 within man as it emerges to sweeten the bitter lupine, in-otherwords the dark nature of the yetzer hara, evil inclination.11 It was Miriam’s faith that fortified her response to suffering and persecution:12 life is always meaningful, with an unswerving faith that its bitterness will be transformed to sweetness. Her well, accompanying the Jews in their desert trek, signified the nation’s endeavors to dig deep to discover their inner strength so as to reinvigorate their commitment to Hashem and to rise up beyond their station, to reach up to the Heavens.13 14 Bitterness, Miriam taught with her actions, is not an occasion for surrender. Life is a bittersweet struggle, but the anguish that a person suffers is purposeful. Indeed, a person’s hardships may be the catalyst for a sweetening experience, the stimulus for spiritual growth.

8 Ta’anis 9b. The manna, food from heaven came in the merit of Moshe, and the clouds of glory were in the merit of Aharon. 9 See Shemos Rabbah 25:6 that a well “draws these waters upwards from its source deep below in the ground”. 10 Yirmiyahu 17:13 11 The Jewish camp arrived at Marah whose bitter waters (conferring Marah, “bitter” its name) were undrinkable until Moshe threw a tree to sweeten them (Shemos 15:23-25). This lack of water tested the Israelites’ faith in G-d (See Rashi, Shemos 15:25). The death of Miriam led to the loss of the well. In summoning water, Moshe erred by hitting the rock, and G-d rebuked him, “Because you did not have faith in Me…” (Bamidbar 20:12). 12 She had absolute trust in G-d as the Healer and reversal of bitterness. She was struck with leprosy but was subsequently healed. Miriam’s hope in G-d’s healing is seen in her name Azuvah (in Hebrew azav, “abandoned”), because she was a sickly invalid and all her potential suitors forsook her except for Calev. Subsequently she returned back to her youthful, healthy self (Sotah 12a commenting on Divrei Hayamim I, 2: 18). 13 See Maharal, Netzach Yisrael, Ch. 54 how Miriam personifies the Jewish people’s symbol as a “bride” to G-d’s “bridegroom”. 14 This concept is expressed in the juxtaposition of Miriam’s death with the description of the parah adumah, Red Cow. Just as the death of the righteous is atonement, so does the parah adumah sacrifice also grant atonement (Rashi, Bamidbar 20:1 based on Moed Katan 28a). The ashes of the parah adumah transfer a person from tumah (death, desperation) to a state of taharah (purity, life).

What is the connection between the episode of Mei Meriva and the sending of messengers to the King of Edom to let the Jews pass through his land into Eretz Yisroel?

Rabbi Yissochor Frand

Rosh Yeshiva, Ner Yisrael Baltimore

Towards the end of Parshas Chukas Sichon king of Emori did Parshah not permit Klal Yisrael passage through his territory. He led his people in war against the Jews and was defeated in a battle in which Israel conquered all his cities including Sichon’s capital — Cheshbon. The Torah says that Sichon had earlier conquered this very same land from the king of Moav. In short, Sichon captured the land from Moav and Klal Yisrael captured it from him. There is an irony here. The Torah says that

the word Cheshbon as a verb from the

I saw in a sefer that this homiletic lesson

Klal Yisrael was not allowed to do battle with

expression cheshbon hanefesh — a moral

is related to the context of the pasuk: Imagine

Moav “…for I will not give you from their land

reckoning, rather than a proper noun referring

now how Sichon felt after the war with Israel.

an inheritance, for to the children of Lot I have

to Sichon’s capital city). The lesson is to

When he conquered Moav, it cost him men,

given Ar as an inheritance.” [Devorim 2:9]. Had

evaluate the tradeoff between the expense of

material, and treasure. However, he thought

this territory remained the property of Moav,

a mitzvah and its tremendous reward, the

Klal Yisrael would have had to leave it alone,

“profit” to be had from doing a sin and the

because Hashem forbade them to make war

ultimate loss (to your soul) that it will cause.

with Moav. What happened? Sichon made

This is what the pasuk is saying. It is not

war with Moav, he captured their territory, and it became his. Once it became Sichon’s all restrictions were off. This is what the Talmud means by saying, “Ammon and Moav became ‘purified’ through Sichon.” [Gittin 38a]. Following this victory, the Torah says “About this the poets (moshlim) would

What happened? Precisely because of his conquest, despite all that he put into it, this is what enabled Klal Yisrael to gain control of this otherwise “untouchable” territory. The last

referring to poets offering parables and it is not

thing in the world Sichon would have wanted

referring to the City of Cheshbon. The pasuk is

in doing battle with Moav is to make it possible

telling us to make calculations and to evaluate

for the Jews to gain this territory. Had he made

the priorities in our life.

a “cheshbon” of what might happen, he would

It seems that the Talmud is using the

have certainly concluded, “I do not want to do

hermeneutic principle of “Gezerah Shavah”

the dirty work of Israel for them!” However, he

say: ‘Come to Cheshbon; let it be built and

[comparison of common scriptural words in

established — the town of Sichon.” The

two places to learn out meanings and nuance

Talmud in Bava Basra [78b] interprets this

from one context to another]. However, how

enigmatic verse allegorically.

does the Gemara fit this into the context of the pasuk? What does this have to do with Sichon,

“About this the moshlim would say” —

that — at least I now have all this new territory!

this refers to those who rule over their evil

king of Emori? What does this have to do with

inclination (interpreting the word moshlim to

the just completed battle?

was a victim of the old Yiddish maxim — a mentsch tracht un G-t lacht [“A man plans and G-d laughs.”] This is exactly what happened to Sichon. Sichon had his “cheshbon“, but the Almighty had His own “cheshbon” — which is the only “cheshbon” that ever counts in the world — the “Cheshbono shel Olam.” This is how Chazal made the homiletic

be from the word moshel — to rule — rather

It can be argued that it has nothing to do

lesson fit into this pasuk of “Come to

than mashal — parable — which would be

with Sichon and with the war — it is just

Cheshbon…” Make a “Cheshbono shel Olam”

the “simple” interpretation of the expression

a Rabbinic homily to teach a moral lesson.

— a calculation in line with the Will of the

moshlim — those who say parables).

However, it would seem so arbitrary and out

Creator of the world: “weighing the expense of

of place if there is not also a relationship to the

a mitzvah against its reward and the gain of a

pasuk’s context.

sin against its cost to the soul.”

“…come to Cheshbon” — this refers to a world class reckoning of the soul (interpreting

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Moshe asked for the Jews to be allowed through the land of Edom and he was refused. He then asked again. Why bother asking a second time after already being refused?

ANSWERS 1.

(It is interesting to note that we do not find so many

be so loud to be heard all over the world (Gemara end of

different opinions as to what Aharon’s sin of Mei Meriva

Yuma 20b)! The Malbim (20:24) points out that this death

was, unlike the many opinions what exactly Moshe did.)

comes directly from Hashem, as opposed to other deaths

Aharon was included in the command to speak to the rock

that come through the Malach Hamaves, Angel of death.

(20:8), yet we do not find that he did so. Some say that

3. We see from here the greatness of Moshe. Even though

it was because he should have protested Moshe’s hitting

he knew he would not be allowed entry into Eretz Yisrael

and not speaking to the rock.

and it would mean his death, he nevertheless continued

2. Neshika means “kiss”. It is the easiest out of all 903 deaths (Gemara Brachos 8a) and is compared to removing a hair

with the push to get the Jews into Eretz Yisrael through the quickest way. (Tzror Hamor)

from milk. It is the “kiss of death” where the Neshama is

4. The first time he asked for the Jews to be allowed through

drawn and sucked out of the body by Hashem Himself,

the cities. He was refused this. The second time he asked

to rise and come close to Him. This exit is painless.

to be allowed to travel on the outskirts of the city, that

However, usually the death of a person is a most painful

would involve less interference with the cities. (Ramban/

experience for the soul and the screams should really

Malbim)

Rabbi Michoel Fletcher By Rabbi Michoel Fletcher, Mechaber 'Do You Know Hilchos Shabbos?' 'Do You Know Hilchos Brachos?' 'From Strength to Strength', 'Dancing in our Hearts' and 'The Hidden Light' The author can be contacted at rabbimfletcher@gmail.com

tefilah

“YOU THINK YOU’VE FINISHED?” After saying Elokai Netzor and Yiheyu l’ratzon most of us would say that we have finished Shemone Esrei. We have just to take the three steps back, say oseh shalom…a quick tefila for the Beis Hamikdash and that’s it. We are already planning what we’re doing next. If this is how we feel, however, we are missing out on the climax of our Shemone Esrei. With these last few words we can help bring enormous yeshuos to Klal Yisroel and make us worthy of the geula sheleima. First we need to prepare ourselves to take the obligatory three steps back. Our tefila has no value without them, according to Yuma 53b. Why are they so crucial? Because these steps backward reflect our subservience to Hashem. We are not just finishing a chat with our friend. The Creator of the World deigned to allow us to speak to Him. So we step back slowly and deliberately, thinking of both the greatness of Hashem and His kindness that He gave us a few minutes in His presence. Now comes ‘oseh sholom’. To understand the significance of oseh shalom we have to refer to Gemara Kiddushin (29b). We read that a certain mazik (demon), appeared in the form of a snake with seven heads, intending to harm Reb Acha ben Yaakov. However every time Reb Acha bowed down in tefilla, one of the heads of the “snake” was destroyed. After his seventh kriah, (bow) the mazik was completely destroyed. The commentators say that the seven krios were the two at the beginning

of the Shmoneh Esrei when we say Boruch Atoh, the two at the beginning and end of Modim and the three times we bow as we say Oseh sholom bimromov… at the end of Shemoneh Esrei. Why was one head of the mazik destroyed every time Reb Acha bowed down? Bowing down to Hashem is a way of saying that we cannot stand up without Him. He provides us with everything. Nothing else has power. Our enemies have power only if we ascribe power to them. In short, this is the famous concept of ein od milvado (There is nothing without Him.) If we genuinely believe ein od milvado, our enemies automatically lose their strength. Therefore each time Reb Acha bowed down, expressing his emuna in ein od milvado, a head of the mazik was destroyed. We see that we have the power to neutralize our enemies as we bow down in Shemone Esrei with the correct kavana that nothing has any power besides Hashem. We may not be on the level of Reb Acha bar Yaakov, but each of us can achieve something. And together we can do much to protect Klal Yisroel from our enemies. If we are not on the level to destroy our enemies, we can weaken them, so that they will not always succeed in their plans against us. During the three krios of oseh shalom we can save Jewish lives. Now comes the final part of our tefila – a plea for the restoration of the Beis Hamikdash. Why do we ask Hashem to

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restore the Beis Hamikdash at this point? Perhaps it because whenever the Nevi’im speak about the Beis Hamikdash they speak about Hashem’s greatness. “The Heavens are My Throne and the Earth my footstool” (Yeshaya 66:1). “The Heavens in all their vastness cannot contain Hashem.” (Melochim 1. 8:27). If we can’t appreciate the greatness of Hashem, His limitless power, His awesome wisdom, we will not be able to serve Him with yiras Shomayim in the Beis Hamikdash. If we do not live with the emuna sheleima that He is a living G-d Who, even though He is magbihi losheves, is also mashpili liros bashomayim uvo’oretz and has a relationship with every single person, our avodas Hashem will be perfunctory, superficial and done merely out of habit. And we would not deserve a Beis Hamikdash. We would still be behaving in the way Yeshaya (29:13) criticized when he prophesied the imminent destruction of the Beis Hamikdash –“They honour Me with their mouth and lips but their heart is far from Me.” However if we have been concentrating on davening as we should, we can show at this point that we are capable of truly serving Hashem and are worthy again of a Beis Hamikdash. We now say that we are ready to serve Hashem beyir’a – with the appropriate humility, awe and emuna. If so, this is not a moment to squander. It is a wonderful opportunity to plead with Hashem to restore the Beis Hamikdash as it was, kimei olom ukeshanim kadmonios.

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