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25 July ’15 ‫ט' אב תשע”ה‬ For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email mc@markittech.com Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Ilford, Johannesburg, London, Los Angeles, Manchester, Miami, New York, Petach Tikva, Philadelphia, South Tottenham, Radlett, Toronto, Vienna, Zurich

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A Stronger Desire To Return

Rabbi Elchonon Feldman

Belmont United Synagogue Tragedies sadly come in all shapes and sizes but Chazal pinpoint a specific event that was so grossly unfortunate that it acted as the forerunner, the precursor, of all tumultuous misfortunes that would befall our people throughout history. This episode is the chet hameraglim (sin of the spies) as the Talmud states: "Today you cried for nothing; in the future I'll give you a real reason to cry." (Ta'anis 29a) The immediate fall-out of this incident was the Divine decree that an entire generation would die in the wilderness never entering into the land of Israel. This led to a most harrowing custom which would take place on Tishah b’Av during our people’s 40 years wanderings through the desert.

The Gemara Yerushalmi records that Moshe would instruct the Children of Israel on the eve of Tishah b’Av to dig their own graves. Then as the sun set and the fast commenced they would climb within, lie down and wait until the morning. Those whose decree it was to die within that year did not rise and the remainder ascended, repeating the process each year. Words fail when trying to articulate the gross anxiety that each person most have felt as they lay in their own tomb and this annual experience must always be considered when we think imagine the idyllic life of the generation who left Egypt.

However, just as when a parent metes out punishment to a wayward child, when Hashem must discipline us, it causes him great pain. In parshas Devarim we see a fascinating juxtaposition when discussing the final leg of the journey into the land of Israel. The Torah says: So it was, when all the men of war finished dying from among the people, that the Lord spoke to me saying, (Devarim 2:16-17) Why, asks Rashi and many other commentators, does Moshe specify only now that Hashem spoke directly to him? Rashi quotes a Sifrei (midrashic compilation) that says: But since the spies were sent until now, the Hebrew word vayidaber (denoting G-d’s speaking to Moses with endearment) is not mentioned in [this] section, only vayomer (denoting a less affectionate form of communication), to teach us that during those entire 38 years during which time the Israelites were under ban by G-d, the Divine speech

was not directed towards Moshe in an expression of affection, face to face, and with peace of mind. This is to teach us that the Divine Presence rests upon the prophets only for Israel’s sake.

This is so poignant. Moshe was the greatest prophet that will ever exist.

A human being who is considered to be a true servant of G-d, a beloved even. Still, he was kept at arm’s length during the period when our people were being punished and felt distant from Hashem. If G-d cannot be close to us in His manifest presence, then we see from this juxtaposition, He will not be close to anyone, even Moshe. There is no greater pain, no stronger anguish, than Hashem’s feelings (koviyachol) of having to hide and be distant from us. This much is clear from our Torah.

As we sit at our table this Shabbos we know that today is the ninth of Av. If this calendar date would have fallen on a weekday, no food or drink would have passed our lips and we acknowledge as well the great sadness that we would be feeling in commemorating through communal mourning the destruction of our Temple and many other tragedies of Tishah b’Av. However, now that the fast has been relegated to Sunday we have a great opportunity for reflection. Shabbos isn’t simply the postponement of the fast, rather it now plays the role of an oasis, a small moment of pause in which we can sense the deep and powerful unconcealed relationship that Hashem yearns to have with us even in the midst of our chastisement. This Shabbos more than any other can bring us to greater appreciation for the eternal love that Hashem has for us and His pain in our distance from Him. In this way perhaps as we enter this year into Tishah b’Av, we too will feel a greater longing, a stronger desire to return. Our sadness and longing for a relationship with Hashem will be more acute and our annual day of mourning will be so much more than an anniversary date. In doing so perhaps we will truly all merit together the fulfillment of the prophecy in Yeshayah that is read in this week’s haftarah: “Therefore,” says the Master, the Lord of Hosts, the Mighty One of Israel, “Oh, I will console Myself from My adversaries, and I will avenge Myself of My foes. And I will return My hand upon you and purge away your dross as with lye, and remove all your tin. And I will restore your judges as at first and your counsellors as in the beginning; afterwards you shall be called City of Righteousness, Faithful City. Zion shall be redeemed through justice and her penitent through righteousness.”

Amen, may it be Hashem’s will.

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1. Which passuk is said in a sad tune in the parshah and why?

PARSHAH

‫מוצש’’ק‬

Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim

2

PIRKEI PARSHAH AVOS

MiYemini Michoel

Pirkei Avos, Chapter 3, Mishnah 15 Rabbi Elazar HaModa'i says, ‘Hamechalel es ha’kodashim’, the one who desecrates animals designated for use as sacrifices, ‘Ve'hamevazeh es ha’moados,’ the one who takes lightly the holiness of Chol HaMoed, ‘Ve'hamalbin pnei chaveiro be’rabim’, the one who publicly shames his friend, ‘Ve'hamafer briso shel Avraham Avinu alav hashalom’, the one who violates the mitzvah of bris milah, Ve'hamegaleh panim baTorah shelo k'halachah, the one who interprets the Torah in a heretical manner, ‘Af al pi sheyeish b’yado Torah u'ma'asim tovim, ein lo cheilek l'Olam Haba, even though he has studied Torah and performed good deeds, he has no portion in the World to Come.

Rabbi Elazar HaModa'i is teaching that there are fundamental principles in Judaism which when violated, can overturn one's judgment despite one having learned Torah and performed mitzvos. To publicly humiliate one’s friend is certainly a very serious transgression. The word hamalbin literally means ‘the one who whitens’. When a person shames his friend he causes all his blood to drain from his face. It is considered as if he spilled his blood and murdered him.

Murder is a transgression for which one has to give up his life rather than violate the prohibition.

Bris Milah is a fundamental mitzvah in that it represents our basic relationship with Hashem. It is the covenant between G-d and the Jewish people. Rejecting this essential connection causes a man to lose his portion in the World to Come. The same is true of the oral tradition of the Torah. Any violation of tradition through heretical teachings erases one's good deeds and results in the person losing his portion in the World to Come.

These three principles are clear. But the other two are less understandable. Certainly one is obligated to maintain the holiness of animals and other objects designated for Temple use. But why is it such that it causes him to lose his portion in the World to Come, despite having lived a life of Torah

and mitzvos? And the same question applies to violating the sanctity of Yom Tov, or as most commentators learn, Chol Hamoed. Though serious violations, they don't seem to be so fundamental as to cause such serious consequences.

And if violating the sanctity of Chol Hamoed is brought by Rabbi Elazar Ha'Modai, why not include violating Shabbos?

Certainly the violation of Shabbos is more serious than transgressing Chol Hamoed!

The Chasid Ya'avetz explains the violation of desecrating animals for sacrifices in the following manner. Chazal teach "Ein navi b'iro", one cannot be a prophet in his hometown.

Everyone remembers him as a youth growing up and they don't take him seriously, even though he is now an adult who has become a prophet or a Torah scholar. Similarly, the one who sees a regular animal doesn't understand that there is a process whereby one can sanctify it and effect a change in it. The animal is now brought for a sacrifice and may not be used for mundane use. The desecrator does not understand this process of change.

The one who violates the sanctity of the festivals rejects the notion of the power of Beis Din. The festivals are determined by the Beis Din who declare when Rosh Chodesh is, and based on this declaration determine when the festivals fall.

This is in contradistinction to Shabbos which automatically occurs every week and is not dependent on any act of man.

The common thread between these two violations, desecrating kodashim and degrading Chol Hamoed, is that they both reject the notion of change. A fundamental principle of Judaism is that a person can change their ways and grow spiritually. Ein navi b'iro means that it cannot be that this young child who I once knew is now a prophet and a Torah scholar. And not only can one change himself, he can effect tremendous change and bring kedushah into the world. He can take a simple animal and raise it up to a level of kodashim.

This simple animal is now brought on the altar in the Beis Hamikdash as a sacrifice for Hashem, and it must be treated with utmost care and holiness. The dayanim on the Beis Din can create the holiness of time and establish festivals, even Chol Hamoed with its subtle holiness which must be guarded carefully. The one who desecrates the holiness of kodashim and Chol Hamoed rejects the fundamental notion of change and growth and the overall spiritual power of a Jew. And this is the reason they are on the list of the basic violations for which one loses his portion in the World to Come.

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2. The passuk (3:11) talks about the giant Og and describes his iron bed as being nine amos tall. Chazal (Gemara Brachos 54b) tell us that Moshe was 10 amos tall, with a stick of 10 amos and he jumped 10 amos and even then he only reached up to the ankle of Og. What then does the passuk mean?

Planning A Beis Hakevoros

Moshe Winegarten 3

‫קהלה קדושה‬ ‫חברת‬ ‫בני ישראל‬

Trustee, the Federation Unfortunately, Tisha B’Av seems to be almost upon us once more. Due to the sadness of the day, the Shulchan Aruch tells us that learning Torah is restricted1, with only certain subjects appropriate for the occasion. One of the gemoros we are allowed to learn2 is the third perek of Moed Koton which deals at length with halochos relating to petiroh and kevuro.

In the past year, the Federation has purchased a new Beis Hakevoros in North West London and is now in the process of developing the site and ensuring it meets all practical and halachic requirements. It has been a fascinating experience in learning and understanding many of the halachic implications and, given the time of year, an opportunity to share and review some of them: 1. TUMAS KOHANIM. Seforim tell us that visits to the kever are of great benefit to the niftar. For kohanim who cannot become tomei this is especially challenging and careful consideration needs to be given both with respect to the initial layout of the cemetery and to where specific people are to be buried. a. To allow a kohein to walk through the cemetery, wide pathways need to be created. This path would need to be just under five metres wide according to R’ No’eh and just under six according to the Chazon Ish, which would allow for one metre for the kohein to walk and four Amos (approximately 1.92m according to R’ Avrohom Chaim No’eh and possibly up to 2.4m according to the Chazon Ish) on either side. b. Additionally, care has to be taken to ensure that those deceased whose relatives are predominantly kohanim, are positioned in such a way as to make their visits practical and appropriate. As such, kohanim are often buried in a specific section and, moreover, anyone with relatives who are kohanim who wish to be able to visit the kever should be buried close enough to one of these paths, and in such a way as to make the kohein’s visit meaningful.

2. HAKAFOS. The minhag of many Ashkenazi3 Kehillos is to inaugurate a Beis Olam with a ceremony which involves walking around it with seven hakofos rather like the hoshanos of Sukkos, while reciting various chapters of tehillim4. This is similar to the hakofos which were made to sanctify Yerushalayim and the place of the Beis Hamikdosh in former times (see Gemoro Shevuos 16b). According to some, this 1 Orach Chaim 594:1.

2 Orach Chaim 594:2.

3 Gesher Hachaim, end of Chapter 27, writes that the Sefardim have no tradition to do this at all, and that, in the old Kehillos of Eretz Yisroel, even the Ashkenazim do not keep this Minhag.

4 See Gesher Hachaim there, and Nitei Gavriel, Aveilus, Part 2, Chapter 95. With regard to which Tehillim to recite, there are various different Minhogim; see a clear summary of this in Gesher Hachaim, loc. Cit.

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imbues the Beis Olam with a sanctity akin to that of Eretz Yisroel5. In each hakofo, the group begins at the south eastern corner and proceeds in a clockwise direction.

3. TREES. While trees may lend a peaceful ambience to a cemetery, the correct mood that a Beis Hakevoros should inspire is one of holiness and respect. It is for this reason that we avoid planting decorative plants, including trees (even non-fruit bearing ones) and the like in a Beis Hakevoros. In addition, trees have a tendency to spread their roots, which eventually can find their way into the kever itself. So even if trees are planted close to the Beis Hakevoros, care must be taken to ensure no roots will spread outwards, but only downwards (a metal cage is frequently used for this purpose).

4. WATER: When planning a Beis Olam, one must survey the land to ensure that one will not hit underground water veins as one digs the graves; obviously, burial is to return the body to the earth, not submerge it in water. Similarly, ground which is often waterlogged could be unsuitable as a beis hakovoros.

Therefore, soil tests must be carefully done to ensure that no water will seep into the kever (a common problem in London).

5. PROTECTIVE WALLS: It is essential that the wall be positioned to protect a cemetery from vandals and animals.

6. DIRECTION: There are various customs concerning the direction in which meisim were buried. The Chasam Sofer, Yoreh Deah 332 talks about east-west whereas the Yad Yitzchok Volume 3.83 says north-south. Whichever minhag is adopted, it must be consistent with the rest of the cemetery (Aruch Hashulcha Yoreh Deah 362). The one exception is the front row, where the feet of the meisim are towards the path.

It is interesting to note that one question that came before the Chasam Sofer concerned a kehillah who were careful to bury their dead such that their feet were facing the entrance to the Beis Olam; their thinking being that at techiyas hameisim they would be brought back to life and leave the cemetery.

Whilst the Chasam Sofer disagreed with this thinking and maintains that rather, the feet should be facing in the right direction to begin their ‘roll’ to Eretz Yisroel, he appears to be impressed by the emunah that was being expressed by this minhag.

7. LOCATION: The poskim (Maharsham 3.111) say that there is a hiddur in having a cemetery close to the city so that more people will frequent the Beis Hakevoros. Similarly, the Binyan Tzion (115) praises those that have the cemetery close by.

In establishing our new Beis Hakevoros in Edgware the Federation has followed these poskim in their recommendations. May we too be inspired by the minhogim of kevura to view the cemetery as a bayis of eternal chaim and look forward with anticipation to the day when we will celebrate the ‘Bila Hamoves lonetzach’, the final end of all death, with the final geula; may it come soon in our days! *Disclaimer: This article is not in any way meant to be exhaustive but rather a sample of considerations 5 Nitei Gavriel loc. Cit. Page 669.

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Shmaya Ormonde

Beis Hamedrash Ohr Chodosh

4

The Three Weeks in general and the Ninth of Av in particular, the day when so many calamities have befallen the Jewish people, are very difficult days for us to relate to. It is very difficult to feel a loss for the Beis Hamikdash if we have no idea what we are missing. We generally do not like to focus on the idea of death and destruction as this makes us feel very uncomfortable.

A couple of years ago I heard an insight from Rabbi Moshe Shapiro which gave me an insight into the day of Tishah b’Av. He prefaced the insight with an amazing story. (Rav Moshe read this story in the memoirs of a Rav who suffered in the camps. He could not recall precisely the name of the Rav).

During World War II, the Nazis in charge of one of the concentration camps appointed a priest to be in charge of orchestrating the murder of the Jews who “deserved” to be killed. After many months and much blood had been spilt, the priest suddenly became very worried.

He ripped off the cross from one of the buildings and started smashing it on the ground whilst shouting, “They (the Jews) are the Chosen People!” Upon seeing this, the Nazis immediately took the priest and killed him.

This story amazed me. How could this priest, who was having such success in his endeavours, consider that the Jews are the Chosen People. What was he thinking?

Rav Moshe explained the story as follows: There is an incredible Gemara in Gittin(57b) which has a remarkably similar ending.

The Gemara describes how during the destruction of the First Beis Hamikdash the blood of the slaughtered flowed until it touched the blood of the prophet Zechariah whose blood had been bubbling ever since

he was killed many years before. Nevuzarden (chief executioner for Nebuchadnezar) asked why the blood of Zechariah continued to boil and the Jews eventually told him the truth. They told him how the people had killed Zechariah who had reproved them and his blood had been boiling incessantly for many years. Nevuzaraden sought to appease Zechariah. First he slaughtered the large and small Sanhedrin but the blood did not rest. He then murdered the young men and women, but the blood continued to seethe. He then killed the schoolchildren, yet the blood did not stop boiling.

Nevuzaradan finally exclaimed, “Zechariah! Zechariah!

I’ve killed the best of them! Shall I kill them all?” The blood stopped boiling. At that moment, after killing millions Nevuzaraden did teshuvah and converted. How can this scene of bloodshed lead Nevuzaraden to the absurd conclusion that he should convert to become a member of the people he had slaughtered?

The answer to these two stories is simple.

Sometimes Hashem performs open miracles and gives goodness to the Jewish people. However, sometimes Hashem sometimes can deal with the Jewish people with strict judgement, but in a way that it is clear that it is beyond the natural order of the world. Both the priest and Nevuzaraden realized that the success they were “enjoying” was beyond the natural. They understood that sometimes Hashem can deal with us with judgement but he is still dealing with us. He never forsakes the Jewish people and the Jewish people will never be destroyed. All the suffering is for a purpose even though we cannot understand the grand master plan at the moment.

Let us understand that all the suffering of Tishah b’Av doesn’t mean Hashem does not love us. There is a grand masterplan and there will come a day when all the world will realize what the priest and Nevuzaraden realized.

May that come speedily and in our days.

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4. How long did it take Moshe Rabbeinu to say Sefer Devarim?

TISHA B'AV

The Grand Masterplan

Rabbi Avi Wiesenfeld

5

Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

HALACHAH TISHA B'AV

The Weekly Halachic Conversation

Tishah B’Av on a Sunday…..

Rav Chaim Volozhin and the Chasam Sofer remarked that throughout the course of history, many nations have experienced physical destruction and the loss of national independence, yet no-one continues to mourn their loss as the Jewish people do. These other nations have accepted the irrevocable nature of their misfortunes and the fact that there is no hope that their former empires will ever be restored to their previous greatness. Their once glorious kingdoms have forever vanished from the hearts and minds of their people.

In sharp contrast, even though the actual destruction of the Beis Hamikdash took place some 2000 years ago, the enormity of the catastrophe is as real to us today as it was when these tragedies befell us. We constantly feel the deep pain and anguish and it does not diminish with the passage of time. Chazal reassure us that the powerful kingdom of Hashem will once again be restored and resume its former majesty and grandeur. This is one of the reasons why the mournful day of Tishah b’Av is referred to as a moed, a festival.

HALACHOS APPLICABLE TO THIS YEAR When Tishah B’av falls on Sunday, there are always interesting changes that need to be made to one’s usual pre-Tishah b’Av Halachah checklist; we will try to summarize most of them.

Erev Shabbos: ÂÂ One may put on Shabbos Clothes on Erev Shabbos at the time one normally dons them before Shabbos (however, new clothes should not be worn). ÂÂ Showering is the same as we mentioned last week in regards to the Nine Days. Many poskim hold that if one normally showers with hot water and soap, one may do so this erev Shabbos also (in any case it shouldn’t be too long!). Some are stringent and wash only the necessary parts with lukewarm water and just enough soap to remove sweat/dirt.

Shabbos: It is forbidden to display mourning in public, and although it is the ninth of Av – the day that the Beis Hamikdash went up in flames and is famous for being the saddest day in the Jewish calendar, nevertheless, it is to be treated as a normal Shabbos in almost all aspects. ÂÂ One may learn Torah as usual, including any topics one wishes to learn. Some recommend that one specifically concentrates on topics related to the time of year (Eichah, halachos of Tishah b’Av, etc.). Pirkei Avos is not said. ÂÂ Seudah Shlishis is also the ‘seudah hamafsekes’ the last meal before the fast begins, however, the usual halachos do not apply and one may eat whatever he wishes, including even meat and wine (something which is normally forbidden at this time on a regular year). ÂÂ Havdalah is postponed until Sunday night (after the fast ends). One who will not be fasting (e.g., children under Bar/BasMitzvah) require havdalah before eating. Their father may make havdalah for them if there is no-one else, provided they drink the wine/grape juice.

There are two practices one must be careful to observe on this motzaei Shabbos: 1) One must say ‫‘ אתה חוננתנו‬atah chonantanu’ in Shemonei Esrei of Maariv be able to perform melachah, such as driving home, switching on lights etc. Women should be careful to say ‫ברוך המבדיל‬ ‘Baruch HaMavdil’ when Shabbos ends, before doing melachah. 2) One should make ‫‘ בורא מאורי האש‬borei me’orei ha’esh’ the brachah on a freshly lit fire before reciting Eichah. Ideally a woman should hear this brachah from a man, but if this isn’t possible, she may make it herself. ÂÂ Leather shoes should be kept on until Shabbos has concluded (unless one removed them earlier to put on slippers). Some remove them after saying ‫ ברוך המבדיל‬Baruch HaMavdil, others in shul after ‫ ברכו‬Barchu at the start of Maariv. Many places delay commencing Maariv to allow

ÂÂ ÂÂ

people to remove their shoes at home when Shabbos has ended and then come to shul.

One’s Shabbos clothes should also be removed only once Shabbos has ended and one has recited ‫ ברוך המבדיל‬Baruch HaMavdil.

One may not take a book of Eicha or kinnos to shul on Shabbos so it will be there for maariv as this is preparing from Shabbos to weekday.

Q. May one wash the dishes on motzaei Shabbos as usual?

A. No. for various different reasons, such as one is not allowed to get one’s hands wet during Tishah b’Av, they may only be washed on Sunday after Chatzos (halachic midday).

Q. On Sunday night, is it preferable for a woman to hear havdalah made by a man before breaking her fast?

A. Yes. However, if this is difficult for her, she may drink water before hearing havdalah if necessary. ÂÂ Although normally certain activities that were prohibited during the Nine Days remain prohibited until chatzos the day after Tishah b’Av, this year everything is permitted straight after the fast (music, haircuts etc) with the exception of eating meat and drinking wine.

I remember when my grandfather told me about his experience of going to the Kosel for the very first time after it was liberated during the Six Day War. The emotion and awe of seeing the last segment of the Beis Hamikdash was amazing.

There is a famous story of two soldiers that were completely secular watching people crying and hugging the Kosel. Having no idea of the significance of these stones, they watched the goings on untouched by emotion. All of a sudden, one of the solders started to cry, and the other turned to him, and said, “Why are you crying?” He answered, “Because I don’t understand what there is to cry about, that’s why I am crying.” When we sit on this floor this year on Tishah b’Av, hopefully we will realize what we are missing and actually have something to cry about.

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TISHA B'AV

Was Rabbi Akiva Right?

Rabbi Garry Wayland

Assistant Rabbi, Woodside Park Synagogue, teacher and educational consultant

8

“Rabban Gamliel, Rabbi Elazar ben Azaria, Rabbi Yehoshua and Rabbi Akiva went up to Jerusalem. When they reached Mount Scopus, they tore their garments. When they reached the Temple Mount, they saw a fox emerging from the place of the Holy of Holies.

The others started weeping; Rabbi Akiva laughed.” 1 This striking Midrash describes how the Sages attempted to reconcile themselves with the enormity of the destruction of the Beis Hamikdash. Rabbi Akiva, startling the other sages with his laughter, presents an attitude of faith in the future that continues to provide inspiration to this very day. He explains that the very prophecies which foresee the destruction also foresee the reconstruction, and so we will see the fulfilment of the prophecy of Zechariah2 that, “old men and old women will once again sit in the streets of Jerusalem.”

This event, seemingly, took place upon the Temple Mount.

After the Reunification of Jerusalem in 1967 the question was raised whether Jews could follow in Rabbi Akiva’s footsteps onto the Temple Mount3. Of course, this question is enmeshed with political significance; we will briefly view the halachic issues in isolation.

Of primary concern is the state of the sanctity of the Temple Mount. In the Israelite encampment in the desert, the Torah commands those who are impure to be sent out4, and there is a mitzvah for the Levi’im to maintain guard. The Mishnah5, drawing parallels between the Camp in the desert and the Beis Hamikdash, distinguishes between different zones of the Temple, with a greater level of sanctity applying as you enter from the Temple Mount, through the Chail – the border surrounding the Beis Hamikdash, and as one progresses further into the heart of the Beis Hamikdash. Therefore, if one is a zav, for example, one could not enter the zone of the Temple Mount, whilst someone who came into contact with impurity arising from contact with the dead would not be able to enter beyond the Chail.

As noted in previous weeks, the Rambam6 and Raavad famously dispute the sanctity of the Temple Mount. The Rambam 1 BT Makkos 24b 2 Zechariah 8.4 3 For the purposes of this article, the term ‘Temple Mount’ refers to that which we currently see, including extensions, rather than the true, and historical, Temple Mount.

4 Bamidbar 5.1, and codifed by Rambam in Sefer Hamitzvos 5 Kelim 1.8 6 MT Beis Habechira 6.14

maintains that the site maintains its sanctity, whilst the Raavad seemingly rules that it does not. Therefore, according to the Rambam, one who is impure would not be able to enter parts of the Temple Mount, whilst the Raavad would argue that it is permitted.

This argument has not been clearly resolved over time. For example, the Meiri7 quotes that in his day the practice was to enter the Temple Mount. The words of the Raavad himself are hotly debated, with some understanding him as permitting entry8, with others saying he merely limits the punishment9. The Mishnah Berurah10 quotes the Magen Avraham that, “today, as we are all impure from contact with the dead, one who enters the site of the Beis Hamikdash is chayav kares, as the sanctity from the time of the consecration of the Temple was permanent.”

However, the issue is more complicated than it seems. Whilst according to the Rambam, someone with various degrees of impurity would not be able to enter various zones of the site of the Temple, it is not clear where these zones are. According to the Mishnah11, the area of the Temple Mount was a square 500 by 500 amos. What we call the Temple Mount is clearly rectangular with a much larger area12. Therefore, it must be that some of this area is not part of the actual Temple Mount, and should be permitted according to all opinions.13 Rabbinic opinion, nevertheless, has been to maintain the status quo and forbid it. Thus, whilst the Radvaz, in the 16th Century wanted to permit going on the Temple Mount, authorities such as Rav Ovadia Yosef, Rav Moshe Feinstein, Rav Yitzchok Weiss, as well as the Israeli Chief Rabbinate, forbade Jews from going up onto the Temple Mount.

May we soon merit to see Rabbi Akiva’s prophecy in full, in which we will we not only hear the “voice of the joy, the voice of happiness, the voice of bride and the voice of the groom14,” but also truly and eternally be able to, “thank Hashem, Who is Good, whose Goodness is eternal15,” with true, “justice and righteousness in the land16.”

7 Shavuos 16b 8 Eg the Radvaz 2.691, in a noted responsum on the matter, much of which is debated.

9 Eg Rav Kook, Mishpat Kohen 96.6 10 OC 561.5 11 Midos 2.1 12 See Hakira 10 pp29, by Rabbis G Meyer and H Messner, upon which much of this article is based.

13 See ibid for an extensive discussion, both halachically and archaeologically, as to this point.

14 Jeremiah 33.11 15 ibid 16 Ibid v15

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5. Parshas Devarim is always the last of the Three Weeks. How is this significant?

PARSHAH

Another Zechus for us from Moshe Rabbeinu

Yossi Fachler

Community Consultant For The United Synagogue

9

From the first passuk in the Book of Devarim, Moshe seems to be utilising his last days in this world to rebuking Klal Yisrael, as every geographical reference in Passuk Aleph, tends to allude to another episode in the Midbar where we sinned.

However, if we look at the passuk more closely, we can see a different side to Moshe's approach. We can actually learn an incredible lesson in how to alert someone to their transgressions, but at the same time, make it easy for them to digest their guilt and maybe even encourage them to atone for their sins in a positive way.

Rav Tzvi Elimelech of Dinov describes in his sefer Igra D'Kaloh how we can all learn from Moshe's careful use of words. He explains in the following, beautiful way: First of all, he introduces the passuk by saying that when we are about to rebuke our fellow Jew, we must be very cautious not to awaken a negative impact by reminding them of their sin. Instead, we should create a positive reaction so that they feel the urge to mend their ways and never sin again. We then have to proceed in a way that we can actually find merit in their actions in general, thus making them want to repent and not sin again, as the passuk in Vayikra 19:17 says; Hocheiach tochiach es amisecha v'lo sisah alav cheit - "Prove your fellow and do not carry his sin over you" in other words, be careful how you rebuke, so as not to have to carry THEIR sins too, on your shoulders, as a result of your mismanaged rebuke.

The Dinover adds a wonderful point that when Reb Yechiel Mechel, the Maggid of Szlotov, used to rebuke his kehillah, he would raise his face skywards and say, “Ribono Shel Olam, here are your people, perfect and fitting, wanting to fulfil Your wish. And whilst I discipline them, know that it's for the sake of Your great Name, in order for them to strengthen themselves to fulfil Your mitzvos.”

Now, for the passuk itself: 1. Moshe used 'El kol Yisrael', as opposed to 'El B'nei Yisrael'. This was because he directed his words to the 'kol' of Yisrael, from the term 'kolsa nafshi' used in Tehillim 84:3, a description of pining for Hashem.

So kol Yisrael is directed to the One we pine for, Hashem.

2. 'B'eiver haYarden.' Here too Moshe's intentions are to shed good light on B'nei Yisrael by mentioning that all this occurred on the OTHER side of the Yarden where they successfully defeated Sichon and Og, without casualties, because had there have been any bad influences in the camp, they would not have been successful.

3. 'Bamidbar'. Once again Moshe is reminding Hashem that His people followed Him unconditionally into the wilderness - Lechtech acharai bamidbar b'eretz lo zaruah - 'Follow Me in the wilderness in the land which has not been cultivated.'

4. 'Ba'Aravah'. Here Moshe is ‘reminding’ Hashem what happened there, the merits of Pinchas's actions where he was moser nefesh for a Kiddush Hashem.

5. 'Mol Suf'. A reference to the heroic actions of Nachshon ben Aminadav, who jumped into the Red Sea to be mekadesh Shem Shamayim.

6. 'Bein Paran'. Moshe is reminding Hashem that although eight spies attempted to put the people off going to the Promised Land, Yehoshua and Kalev were strong enough not to be influenced by the other eight. Another Kiddush Hashem.

7. 'Bein Tofel v'Lavan'. Rashi says this alludes to the eating of the manna. This is yet another expression of praise that Klal Yisrael were satisfied with just one flake of sustenance, in order to be the perfect receptacle to receive the Torah, not relying on anything more nourishing or more materialistic looking food.

8. 'Vachatzeiros'. Even though Korach was punished, his sons did do teshuvah and Moshe is ‘reminding’ Hashem of that too.

9. 'V'dee Zahav'. From the word 'dayom', the time Klal Yisrael gave so much gold for the mishkan, it was far too much. Another zechus for us from Moshe.

The Igra D'Kalo concludes that only someone who has these qualities, like Moshe Rabbeinu, with the sweet truth emanating from every part of his tongue, is fitting and right to fight our cause.

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6. Jewish tradition says that the world will last for 6000 years. How is the sixth and final of these millennia alluded to in Sefer Devarim?

Dr Charles Landau

Jewish historian and Dentist. He has lectured and given shiurim around Britain, America, German, Poland and Italy. He is a Jewish Tour leader, having led groups to Germany, including Berlin, Italy and Poland

10

‘On the Edge of Destruction: Poland between the Wars’ 1918-39 Between the late 18th century and 1939, Poland and Polish Jewry were in a decline. Whilst most of Western Europe and its Jews were embraced by the Enlightenment, emancipation and increasing affluence, Eastern Europe became more backward with pogroms, blood libels, and a resurgence of anti-Jewish hatred.

After World War One Poland was re-established, but not as a nation state but as a ‘State of Nationalities,’ in which lived 4 million Ukrainians and 3.3 million Jews (1931 Census). Poland contained the second largest Jewish community in the world.

The Jewish community was one third traditional Orthodox, 80% Yiddish speaking and its economic condition was poor and depressed. In the main it was unassimilated and unacculturated with major differences between the old and young.

that girls should be educated, but the orthodox Jewish world had no such provision. Thus many girls went to state or Catholic schools.

Such exposure to new and ‘foreign’ ideas often meant a loosening of the bonds, if not total abandonment of traditional Orthodoxy. An idea of Jewish girls’ schools had been mooted in 1903 and rejected.

Beis Yaakov schools were founded by Sarah Schenirer to combat assimilation among her contemporaries. With the blessing of the Belzer Rebbe she opened a kindergarten to get the girls at an early age.

Interestingly whilst the Rebbe supported her enterprise, he forbade his chassidim from allowing their children to attend the schools The first school was founded in Krakow in 1917. Supported by Ger Chassidim and the Chafetz Chaim, the movement to educate girls within Orthodoxy was adopted by Agudas Yisroel:

The ‘Jewish Question’ was a major issue in Poland. The Jews were viewed as being by their very nature alien, different and foreign.

The Minorities Treaty of 1919 had two articles concerning Jews, one concerning Jewish schools and the other that Jews could not be forced to work on Shabbos. But far from helping the Jews it was seen as interference in Polish sovereignty by the victorious allies. It was viewed by the Poles as national humiliation placed upon them by…

International Jewry.

“What influenced the rapid development of Beis Yaakov most, in such a short span of time, was the idealism of Sarah Schenirer and her girls”

International protection for the Jews was an illusion. The mantra was always “Poland for the Poles”

Yeshivas Chachmei Lublin (Yochel) was a yeshivah of a different type. There were entrance exams, and candidates were the finest of minds. It opened in 1930 with Rabbi Shapira as Rosh Yeshivah.

Its library contained 20,000 volumes. By 1933 around 200 talmidim learnt there. The building still stands today.

Jews with their differences and high visibility were not, as were other minorities, mainly confined to a single area of Poland. Jews were 10% of the population spread throughout all 17 provinces and in many cities were as much as a quarter to a third of the population.

In Warsaw there were 368,000 Jews, in Lodz 202,500, Lvov 107,000 and Krakow 56,000 Anti-Semitism lived alongside Polish nationalism. It grew from being on the fringes of Polish society to being state policy. Even Prime Minister Pilsudski, beloved by the Jews, moved towards a more anti-Semitic position, hosted Goebbels and made a ten year non-aggression pact with Germany.

The Jewish response was divided between philosophies of ‘here’ and ‘there’. Those who believed their future was in Poland, which included such diverse groups as Socialists, Marxists and the Orthodox and those who believed they had no future in Poland and must move to the land of Israel, USA or other places.

Jewish culture in a variety of guises continued. The Yiddish press, theatre and literature flourished, YIVO was founded, schools established and Hebrew taught. The network of yeshivos expanded.

It was evident at the beginning of the 20th century that whilst boys received an education, girls remained uneducated. Polish law insisted

On the eve of WWII there were around 250 Beis Yaakov schools, educating more than 40,000 girls Sarah Schenirer died in 1935.

One of her supporters, Rabbi Meir Shapira, was famous for founding two institutions.

In 1923 Rabbi Shapira proposed to an Agudah conference the idea of studying “one daf per day of Talmud”. A proclamation was made: “Orthodox Jewry throughout the world takes upon itself to study exactly one daf each day, beginning with tractate Brachos on Rosh Hashanah 5684 (1923).”

Rabbi Shapira became known as “the inventor of Daf Yomi.”

He died in 1934, aged 47. Daf Yomi still continues today.

But such outstanding religious revival did not see the noose of unimaginable horror encroaching so that no Jew would be sure of his future: “I am a Jew and a Pole… I love Poland…but I do not love that Poland which hates me for no apparent reason, that Poland which tears at my heart and soul, which drives me into a state of apathy, melancholy and dark depression…Poland…brands me a Jew who has to be driven out…I am already lost” “There is only one way out from our situation, to emigrate. This is easier said than done…often I ask myself: perhaps I am not needed, why do I live”

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7. How is Sefer Devarim different to the other four chumashim?

PARSHAH HISTORY

Polish Jewry [part 5]

Rabbi Dovid Tugendtaft

Rav, Beis Hamidrash Nishmas Yisroel

11

HALACHAH TISHA B'AV

When Tisha b'Av falls on Sunday...

Selected Halachos •

Men who normally go to mikva every Shabbos morning or when tamei can immerse in a cool mikva this Shabbos too.

•

After chatzos (1.06pm) there is room to be lenient to learn all Torah topics which one would normally learn but it is preferable to learn only things which are permitted to be learned on Tisha b’Av itself.

•

There is no special Seuda Hamafsekes before the fast. It is permitted to eat meat, drink wine and sing zemiros even at shalosh seudos.

•

We stop eating and drinking at hafsoko/shkiya which is at 9:00pm. Ideally mayim acharonim should be washed before this time.

•

Havdola is postponed until Sunday night.

•

‫דברים שבצנעה אסור בשבת אא'כ ל'ט‬

•

Motzei Shabbos is at 10:06pm but many Shuls will daven maariv slightly later. The chazzan says “boruch hamavdil bein kodesh lechol,” removes his shoes and then says “borchu.” The tzibbur should respond to “borchu” and then remove their shoes being careful not to touch them whilst removing them.

•

One who is driving to shul after Motzei Shabbos, should say “boruch hamavdil bein kodesh lechol” after 10.06pm before changing their shoes and doing melacha. Women should say it at this time too.

•

Many kehillos in Chutz Laaretz follow the minhag that the Shabbos clothes are not removed until one returns home after maariv.

•

People should bring their non-leather shoes and their kinnos to Shul before Shabbos. No one should bring them on Shabbos since one may not prepare for after Shabbos. It is also forbidden to change one's shoes before going to Shul for mincha since this is an insult to Shabbos.

•

The brocha over the havdola candle is made before Eicha.

Married men should ideally have in mind not to fulfil their obligation at this point and instead make it at home on behalf of their wife and family. Most opinions say a woman who wasn't able to hear it from a man should make it herself.

•

If a man needs to break the fast he should make havdola first, by saying the brocha over grape juice and the brocha of hamavdil. Only a cheekful of the grape juice should be drunk.

(Some say one should use tea/coffee/not-from-concentrate fruit juice instead of grape juice, and say shehakol). Most poskim say that a woman who is not fasting should also make havdola first.

•

According to most poskim children do not recite havdola before eating.

•

After the taanis goes out on Sunday night one shouldn't eat or drink anything (except water if necessary) until they have heard havdola. Only the two brochos “borei pri hagofen” and “hamavdil” are said. The introductory pesukim are omitted, as are the brochos over the besomim and ner.

•

Most of the restrictions of the 9 days are permitted immediately upon completion of the fast Sunday night. Meat and wine though (with the exception of havdola wine) remain prohibited until the following morning.

Quick Reminder of Some of the General Tisha B'Av Restrictions •

Eating and drinking. One can though use a dry toothbrush to clean teeth. In extreme discomfort the mouth can be rinsed with a small amount of liquid, whilst leaning forward to avoid swallowing.

•

•

•

This year because the fast is nidcheh there are some leniencies regarding people who are slightly unwell, pregnant or nursing. Each person should consult their own Rov.

Greeting people. When answering the phone say "yes" or something similar rather than "hello". We should even avoid nodding the head as a greeting. If someone says hello to you, it is permitted to respond in order not to appear rude, but only in a low voice. One can ask someone else how they are feeling since this is not considered a greeting.

•

Washing. For negel vasser and also before mincha the hands should be washed just until the ends of the fingers. Dirt can be washed off as usual throughout the day. People who wash their hands three times after being excused may do so but only up to the ends of the fingers.

Working. After chatzos (1.07pm) one is permitted to work but should avoid becoming so engrossed that one will be distracted from mourning. It is certainly commendable to try and focus on the meaning of the day rather than work even in the afternoon.

•

One should sit on a low chair until chatzos. Some say that it should be lower than 30cm but others say that the chair just has to be noticeably lower than usual. Those who are sick or elderly, as well as pregnant women may sit on a regular chair if they find it difficult to sit on a low one.

•

Kinnos should be said in a manner which will help us feel the appropriate emotions. This should last ideally until close to midday. There is no obligation though to recite every single kinnah. Tallis and Tefillin are worn at mincha instead of shacharis.

•

Applying oils. Cosmetics are avoided, but deodorant is allowed.

•

Wearing shoes that have any leather in whatsoever is forbidden, whether it is in the sole, the upper part or even just a leather insert which is left permanently in the shoe.

•

Learning Torah. One may though learn the sad parts dealing with Tisha B'Av or mourning. Many allow learning sifrei Mussar.

Rabbi Yissochor Frand

Maagid Shiur, Yeshivas Ner Yisroel, Baltimore

12

PARSHAH

The Torah Shiurim of Rabbi Frand

Don't Flaunt It "You have enough, circle the mountain, and turn to the north (tzafonah)." (Devarim 2:3)

was forced to run to Egypt, the only place where large stockpiles of food existed. It was the only way to avoid starvation.

The Kli Yakar lived during a time when the Jews enjoyed prosperity, and he did not approve of the way they dealt with it. He urged them to be more discreet, to keep a low profile and not to draw attention to themselves with ostentatious lifestyles.

Yaakov's pantry, however, was well stocked with food, and his family could have gone a long time without a trip to Egypt. Nonetheless, Yaakov sent them to buy food. "Lamah tisra'u?" he said. "Why should you show off?" According to Rashi, Yaakov was concerned about

He supported his exhortation with a homiletic

the children of Eisav and Yishmael. Why should they

interpretation of Moshe's words to the Jewish people.

see that you have plenty of food while they are starving?

"You have enough, circle the mountain, and turn to

That would be a foolish thing to do.

the north (tzafonah)." The word tzafonah can also be

Living in the United States, which is so liberal, so

translated as "the hidden." In other words, you have

tolerant, we tend to forget this important lesson.

enough material things. Now hide them! If you've got it,

Regardless of how benign American society is, it is still

you don't have to flaunt it!

exile. We still live among non-Jews, not all of whom

Eisav has a long memory, writes the Kli Yakar.

share the full measure of tolerance which has made this

Whenever he sees Yaakov prosper, he believes with all

country the superpower that it is today. We still need to

his heart that it is only because of the blessings that he

watch our step. If we have been blessed with prosperity

believes Yaakov stole, the blessings that should have

- money, real estate, nice homes, automobiles and

gone to Eisav.

clothing - there is no need to flaunt our wealth.

"Why do you show off?" said Yaakov. It is impolite. It

Yaakov himself was already worried about this.

Quiz Time Answers

When famine struck all of the Middle East, everyone

is unwise. It is even dangerous.

http://livingwithmitzvos.com

IDEAS FOR ANSWERS 1 Passuk 1:12. It uses the word "Eichah" and discusses Moshe's frustrations at the people constantly arguing and bickering. It is said in the same tune used for Megillas Eichah. Parshas Devarim is always the week before we read Megillas Eichah.

2 The Sforno explains that it means the amos measurement not as we know it (by our five or six tefachim) but as the amah measurement of one of the Refaim - giants. An amah in this passuk is measured from the elbow to the middle and tallest finger of the hand of the giant and not the average man.

3 The Maharil Diskin says that Yehoshua needs to be written 31 times in the Torah to imbue him with strength to conquer the 31 kings in Eretz Yisrael. However, his name only appears thirty times. By having it written here with an additional Vav it is like it is written again, making 31 times.

4 Moshe started saying it on the first of Shevat (1:3) and he died on 7th Adar. Assuming the month of Shevat had 30 days then the whole of Sefer Devarim was said over 37 days!

5 Parshas Devarim contains Moshe's words of rebuke to the Jews. The haftarah of Chazon is connected to the parshah as it contains Yeshayah's rebuke about the Churban. This is appropriate to hear before Tishah b'Av. 6 There is a tradition from the Vilna Gaon that there are ten parshios in Sefer Devarim, since Parshas NitzavimVayalech are considered as one. Each parshah deals with 100 years. (According to this, the current year 5775, is in the century that parallels the seventh parshah of Ki Savo!)

7 Sefer Devarim is called "Mishneh Torah" that can mean "repeat of the Torah" as much of what is there is a repetition of things mentioned in the other chumashim.

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home — as there have been few left in shuls.

Please Dispose Of This Sheet Appropriately As It Contains Words Of Torah