Oneg Devorim & Tisha B'Av

‫פרשת דברים‬ ‫שבת חזון‬ ‫תשעה באב‬

‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫ט' באב תשע”ח‬

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

21ST JULY 2018

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

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‫הנץ החמה‬

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‫זמן‬ ‫הדלקת נרות‬

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Rabbi Alex Chapper Community Rabbi, Borehamwood & Elstree Synagogue

The author can be contacted at rabbichapper@borehamwoodshul.org

P

arshas Devarim is always read on the Shabbos before Tisha b’Av - the darkest day in the Jewish calendar upon which both Batei Mikdash were destroyed as well as a catalogue of other national calamities. What is the connection between them?

In the opening words of this final sefer of the Torah, Moshe alludes to the aveiros of the Jewish people during their forty year sojourn in the desert including cheit ha’egel and cheit hameraglim worshipping the Golden Calf and the spies’ evil report. Although his purpose was to rebuke the people and to induce them to do teshuvah, as the mefarshim note, he does it in such a way that avoids any unnecessary embarrassment to the people by merely naming the places along their journey.

Moshe was sensitive to the principle of kavod habrios - that the dignity of every person is sacred and even constructive criticism has to be given in a way that avoids shaming someone.

As Moshe was so careful not to explicitly humiliate the Bnei Yisroel while rebuking them, it makes his choice of words later in the sedrah even more shocking. He reminds the nation of their contentiousness, their quarrels and slander, how they rebelled, were wilful and did not listen and he even goes as far as to refer to them as an evil generation.

Why is there such a contrast between Moshe’s initial overview and his later analysis of this period of their national history?

If we turn to the haftarah - the vision of Yeshayahu following the destruction of the first Beis Hamikdash - we can understand Moshe’s approach.

The Midrash draws a parallel between the sedrah, haftarah and Tisha b’Av as they are all linked by the word ‘eichah’ meaning ‘how’ or ‘alas’ used

by Moshe in Devarim, Yeshayahu in the haftarah and Yirmiyahu in Megilas Eichah that we read on

NOW IN THE FOLLOWING PLACES

Parshah Tisha b’Av. All three represent the Jewish people’s downward spiral culminating with the churban.

Rabbi Mendel Hirsch points out that Yeshayahu does not bemoan the fact that the Beis Hamikdash was destroyed instead the navi laments the underlying causes of the destruction. Mourning over the loss is almost futile if it is not a spur for us to introspection and soul-searching in an attempt to understand the malaise at its root and to rectify it.

At first, Moshe gently reminds the people of the mistakes that they made in the past but as a leader, who is preparing them for the future, he cannot just leave it at that. He feels compelled to highlight, in the strongest possible way, those aspects of our behaviour and nature that caused the damage.

His message is loud and clear “Ignore them at your peril”.

It is a salutary lesson for all time. As the Gemara says: In every generation that the Beis Hamikdash is not rebuilt, it is as if in that in that generation it was destroyed (Yerushalmi, Yoma 1:1). So we continue to mourn the lack of the Beis Hamikdash and daven constantly for it to be rebuilt, but we would do also well to heed Moshe’s words - on both a national and individual level, we must identify what is wrong and fix it.

‫"באש‬ ,‫הצתה‬ ‫ובאש‬ ‫אתה‬ ‫עתיד‬ "‫לבנותה‬

As the Rambam says, the entire purpose of a fast day is to contemplate and repent for our sins, and our ancestors’ sins, that were, and continue to be, the cause of tragedies (Mishneh Torah, Hilchos Taaniyos 5:1).

If we hear Moshe’s words and utilise the fast correctly then, b’ezras Hashem. It should be the last one and we’ll be zoche to see the rebuilding of the Beis Hamikdash bimheiru b’yameinu, Amein.

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Rabbi Jonathan Gewirtz

2

Author The Observant Jew, Migdal Ohr

The author can be contacted at gewirtzj@optonline.net

SEDRA SUMMARY Thank you to Chabad.org

O

n the first of Shevat (thirty-seven days before his passing), Moshe begins his repetition of

the Torah to the assembled Bnei Yisrael, reviewing the events that occurred and the halachos that were given in the course of their forty-year journey from Egypt to Sinai to the Promised Land, rebuking the people for their failings and iniquities, and enjoining them to keep the Torah and observe its commandments in the land that Hashem is giving them as an eternal heritage, into which they shall cross after his death.

Moshe recalls his appointment of judges and magistrates to ease his burden of meting out justice to the people and teaching them the word of Hashem; the journey from Sinai through the great and fearsome desert; the sending of the spies and the people’s subsequent spurning of the Promised Land, so that Hashem decreed that the entire generation of the Exodus would die out in the desert. “Also against me,” says Moshe, “was Hashem angry for your sake, saying: You, too, shall not go in there.”

Moshe also recounts some more recent events: the refusal of the

“And they said, “The land that Parshah Hashem is giving us is very good,” but you didn’t want to go up and you rebelled against the word of Hashem...” (Devarim 1:25-26)

S

efer Devarim is called Mishneh Torah, a “recap” of the Torah, for in it Moshe repeats the history of the Jewish People and reviews the laws they were given to live by.

Often, Moshe merely hinted to events so as not to embarrass the Jews. They would get the message without having to put it in black and white.

Here, Moshe recalls the occurrence of the spies, and the tragic circumstances that resulted from those events. He says that the people wanted spies and he acquiesced. When the report came back that the land was good, the Jews balked and chose not to enter the land.

Rashi says that the good report came from the two spies Kalev and Yehoshua. The Ramban quotes this and asks an obvious question. True, two spies brought back a good report, but TEN spies argued with them! Why on earth should it be expected that the Jews would listen to two men over ten men?!

He answers that since Hashem had already told them it was a good land, and now these righteous men, Yehoshua and Kalev, concurred based on their sojourn there, that should have been sufficient to outweigh the words of the ten spies, especially since they spoke out of ulterior motives.

Further, says the Ramban, even though the ten spies agreed the land was good, when they saw that Yehoshua and Kalev were encouraging the people and telling them they could inherit the land, the ten spies went behind Moshe’s back and frightened the people by saying that they were too weak to defeat the Canaanites.

Essentially, what these men did was undermine the faith of the Jewish People. Moshe said, “Hashem will fight for you,” but the spies said, “It won’t be enough. There’s no way we can overcome them.”

nations of Moav and Ammon to allow

Ultimately, it was the weakened faith that was the downfall of Klal Yisrael.

This paradigm teaches us a lesson for the ages. Wherever we go, we will find detractors and people who seek to undermine our faith for whatever reason. They may believe they are being intellectually honest, or they may be honest enough to admit they have selfish reasons for not wanting others to believe. Either way, we must not be led astray by the nay-sayers regardless of how numerous they are. As long as we have righteous people who keep the faith, we should follow them and trust in Hashem.

This is what Rashi was telling us. “You had tzaddikim showing you the right way, yet you ignored them and chose to believe that Hashem’s power was limited.” It was not ten against two, because they were not equally trustworthy. We must be vigilant, therefore, to find those who will strengthen our faith for that will enable us to be lifted up once more.

The Gemara in Gitin recounts the terrifying story of Kamtza and Bar Kamtza. A fellow making a party wanted to invite his friend Kamtza. The messenger inadvertently delivered the invitation to Bar Kamtza, who was this fellow’s enemy.

When the host saw him, he yelled for him to get out. Embarrassed, Bat Kamtza offered to pay for his meal, for half the banquet, even for the entire thing, if only he’d be allowed to stay.

The host was adamant and eventually Bar Kamtza hatched a plot that led to the destruction of the Bais HaMikdash. He was angry that no one had stood up to defend his embarrassment. It wouldn’t have taken a majority of rabbis there to speak up – just a single righteous voice would have prevented the calamitous results of their silence.

the Bnei Yisrael to pass through their countries; the wars against the Emorite kings Sichon and Og, and the settlement of their lands by

QUOTE OF THE WEEK

the tribes of Reuven and Gad and part of the tribe of Manasseh; and

Never promise something to a child and not give it to him, because in that way he learns to lie

Moshe’s message to his successor, Yehoshua, who will take the people into the Land and lead them in the battles for its conquest: “Fear them

- GEMARA SUKKAH

not, for Hashem your G-d, He shall fight for you.”

QUIZ TIME

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1. livingwithmitzvos.com

Why does Moshe start rebuking them in a hidden way and then goes on to rebuking them openly after this (e.g. with the sending of the meraglim – 1:22) ?

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Dayan Yehonoson Hool Federation Beis Din

The author can be contacted at dayan.hool@federation.org.uk

MaaserText Week 7: What About Chutz La’aretz?

Having concentrated in previous weeks on the practical aspects of separating terumos and maasros, in this week’s article, Dayan Y.D. Hool takes an in-depth look at the obligation to separate terumos and maasros in chutz la’aretz.

are referring to cases in which the produce was taken out of Eretz Yisroel prior to gmar melochoh – the final stages of the harvesting.

In this view, nowadays, as virtually all produce that is exported has passed the stage of gmar melochoh, the Rambam and Shulchan Aruch would agree that terumos and maasros must be taken from Israeli produce.

Does one need to separate terumos and maasros from Israeli produce which has been exported to chutz la’aetz?

What are the opinions of contemporary poskim on this matter?

In terms of halachic instruction, there are clear indications in the writings of many Acharonim that one should tithe Israeli produce in chutz la’Aretz. This would appear to be the opinion of R’ Akiva Eiger (Hagahos to Challoh, 2), as well as the Admas Kodesh (O.C., I:3) and the Gr”a (Yerushalmi, Maasros, 5:1) and is the psak halacha lema’aseh of the Sheilas Dovid, (Y.D., 18) and the Aruch Hashulchan (Aruch Hashulchan He’asid, Terumos, 57:3).With regard to contemporary poskim – the Chazon Ish (D’mai, 5:3,4), Mishnas R’ Aharon (I:40), R’ Moshe Feinstein (Igros Moshe, Y.D., III:127), Minchas Yitzchok (I:84), Chelkas Yaakov (II:78), R’ Shlomo Zalman Auerbach (Maadanei Eretz, Terumos, 1:22) and R’ Chaim Kanievsky (Derech Emunah, Terumos, 1:22:197) all pasken that terumos and maasros must be separated.

Imrei Binah (end of I:11) testifies that this was also the commonly accepted practice. Locally, Rav Chanoch Padwa Zt”l (Cheshev Ha’ephod, II:18) also paskens that one should separate terumos and maasros, and notes that this is the prevalent custom in London.

The ruling of the Federation Beis Din is that one should separate terumos and maasros. This psak is based on the opinion of the majority of Rishonim (early halachic commentators): Ra’avad, Bartenura, Ra”sh, Kol Bo (quoting Rabbenu Yonah end of perek VI of Brochos), Yereim (148), Sefer Hachinuch (284) and Rivma”tz, and is the also the view of the Shulchan Aruch according to the consensus of the poskim. They all rule that one is required to tithe produce of Eretz Yisroel even once it has been exported to chutz la’aretz.

Are there opinions that do not require one to separate terumos and maasros outside Eretz Yisroel?

The Rambam (Terumos, 1:22) and Shulchan Aruch (Y.D., 331:12) write that exported produce is not subject to the requirement to separate terumos and maasros; the Bach’s reading of the Rambam is consistent with this approach. However, most opinions interpret the Rambam (and the Shulchan Aruch) differently. Among others, the Mishneh Lemelech, Radvaz and Maaseh Rokeach explain that the Rambam and Shulchan Aruch

Why have I not heard before of people separating terumos and maasros in the UK?

TEXT

SHAILATEXT 07403 939 613

QUIZ TIME

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Halachah

In the past, Israeli produce (other than Jaffa oranges) were not commonly found in UK stores. (Wines and manufactured and canned goods from Israel invariably bear a hechsher, and thus have had terumos and maasros separated at source). Nowadays though, depending on the season, it is much more common to find fresh Israeli fruit and vegetables in UK supermarkets; these are almost inevitably tevel. (Some, but not all, of the Jewish-owned supermarkets have rabbinic supervision that ensures that all Israeli produce has been tithed before going on sale.)

As noted there is a minority opinion which is lenient on this matter and does not require one to separate terumos and maasros from Israeli produce in chutz la’aretz. Some Rabbonim may rely on this source. However, the majority opinion and the established historical norm in many Diaspora communities is that one should take terumos and maasros. It should be noted that many of those who rule leniently include in their decision the assumption that there is a possibility that the produce was tithed before export. Experts in the field have told us that in today’s market this is almost always not the case.

MaaserText was set up to raise public awareness of this important issue, and to provide simple instructions and all the necessary requirements at the touch of a button, so that this important mitzvah can be kept without any difficulty. By performing the mitzvos of separating terumos and maasros, and the mitzvah of redeeming maser sheni, you will be able to buy Israeli produce with confidence, support the Yishuv and enjoy a new-found connection with Eretz Yisroel, its kedushah and its special mitzvos.

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

This week’s Shailatext is

‫לע”נ שמעון בן שרגא ז”ל‬

Rashi (1:11) brings that Moshe was saying over two blessings. One from Hashem and one from Moshe to multiply a thousand times. Surely Hashem’s blessing is all inclusive and if so how could Moshe add anything?

Why bless them specifically with the number of a thousand times more?

Josh Rose

4

Hasmoneon High School

The author can be contacted at joshrose613@gmail.com

Parshah

“Devarim - Is it a separate book?”

T

he 5th and final book of the Torah is given the name ‫ משנה תורה‬by Chazal, translated to mean ‘a repetition of the Torah’. Contained within this Sefer is an explanation of many of the Mitzvos that Klal Yisrael had already been commanded in, in addition to several new Mitzvos.

The first Passuk in Devarim reads: ‫“אּלֶ ה ַה ְּד ָב ִרים ֲא ֶׁשר ִּד ֶּבר מ ֶֹׁשה ֶאל־ּכָ ל־‬ ֵ ”...‫ י ְִׂש ָר ֵאל‬- “These are the words that Moshe addressed to all Israel…”. The

Ramban (Devarim 1:1) writes that Moshe elaborated and re-explained the Torah in Sefer Devarim on his own accord without a direct command from Hashem. The Ohr Hachaim is of the same opinion as the Ramban and writes that the word ‫ אלה‬acts as an exclusion to all that was written before it. Unlike the first four books, Hashem did not command Moshe to create Sefer Devarim. The Gemara (Megilla 31a) writes that all the curses written down in Devarim were articulated by Moshe himself.

Even certain things which had previously been articulated, yet were reiterated by Moshe here, were done on Moshe’s own accord and not by a commandment of Hashem. The Passuk therefore did not want to mislead people to think that the whole Torah was constructed in this way, and thus the word ‫ אלה‬is included - it’s only Sefer Devarim which was dictated by Moshe, however the other four books were transmitted down directly from Hashem without any changes or variations.

The Sefer Kli Chemdah brings a question on the explanation of the Ohr Hachaim. The Gemara (Bava Basra 15a) writes that up until Moshe’s death Hashem dictated the exact wording of the Torah to Moshe, who then subsequently wrote it down, however after reaching the Passuk which details the fact the Moshe was about to die, Hashem still dictated the words to him, but Moshe wrote it down while crying. We can clearly see from this Gemara that it was Hashem who dictated the whole Torah. If so how can the Ohr Hachaim write that Moshe was the one who produced Sefer Devarim, surely Hashem dictated this as well?

In order to answer this question, we must realise that when the Ohr Hachaim writes that the word ‫ אלה‬acts as a ‫מיעוט‬, it can’t mean that there is nothing that is written in the first four books of the Torah that Moshe didn’t articulate on his own accord. Rather we find that there are several Mitzvos from Moshe himself such as certain Halachos regarding the goat for the Korban Chatas (Vayikra 10:16) and he wasn’t lenient with regards to certain Halachos regarding Kodshim Korbanos (Zevachim 101a), these Mitzvos amongst others.

Therefore, the intention of the Ohr Hachaim with regards to the difference between Devarim and the first four books of the Torah is as follows. When it comes to the first four books of the Torah these were directly transmitted from Hashem without even a one letter alteration. However, Sefer Devarim was different. Moshe Rabeinu elaborated on the Mitzvos according to what he felt should be given over. However, when the time came for Moshe to actually write down Sefer Devarim, the words that Hashem commanded him to write down were the exact words that he himself had said over to the Bnei Yisrael; word for word. Thus, when Hashem asked him to

QUIZ TIME

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write it down, He was in essence agreeing to everything that Moshe had said and had elaborated on.

Following this explanation, the Ra’avan gives an explanation to the Gemara (Yevamos 4a) where R’ Yehudah states that throughout the first four books of the Torah we do not make Derashos between adjacent Passukim, however in Sefer Devarim we are allowed to do so. Unlike the rest of the Torah which was directly written down from Hashem and therefore does not necessarily have any order to it, Devarim which was first ‘drafted’ by Moshe, and was therefore designed to allow for Drashos between two adjacent Pesukim. The Sefer Paneach Raza, written by the Baalei Tosfos, furthers the above point by noting the fact that several Mitzvos which are repeated in Devarim are placed next to each other despite being placed apart in the first four books, indicating that we are able to learn Drashos between the different Passukim.

In conclusion there is no difference between Devarim and the other four books. Both the first four books and Devarim are equally considered part of the Torah. Despite being produced in slightly different ways, all were produced with the complete agreement of Hashem.

A Quick Vort: Ma’ayanah shel Torah

by Yisroel Avrohom Kaye The Ma’ayanah Shel Torah brings the Vilna Gaon who highlights the fact that Moshe speaking to Bnei Yisrael is mentioned 3 times in the first 5 pesukim in sefer Devorim.

This is done, explains the Vilna Gaon because these pesukim are an introduction to the whole of Sefer Devarim.

Devarim is referred to as Mishneh Torah as it contains a repetition of Shemos, Vayikra and Bamidbar and is therefore divided into three parts. The first part – made up of the first four perakim – contains words of rebuke. The second part – from the fifth perek until the ninth pasuk in the twenty seventh perek contains a summary of all of the halachos in the Torah. The third part contains all of the brachos and klalos and continues from there until the end of Sefer Devarim.

The first mention of Moshe speaking (1:1) “These are the words which Moshe spoke” correlates to the first part of rebuke which relates the misdeeds of Bnei Yisrael in the midbar. The next statement “that Moshe spoke to Bnei Yisrael according to all that Hashem had given him in commandments to them” (1:3) relates to the middle second that reviews the mitzvos.

The final saying “Moshe took it upon himself to explain this law” (1:5) correlates to the final part that contains the Brachos and Klalos which begins with the pasuk “and you should write upon the stones all of the words of this Law explaining them very clearly” implies a general explanation of how mitzvos are to be performed.

You might notice something strange when hearing the reading of the Torah on Shabbos. The reader (in some communities) instead of stopping by the place written in the Chumash as Sheini, stops one possuk before it. Why?

Rabbi Dov Ber Cowan

5

Young Professionals, JLE

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

Tishah B'av

To Dare to Dream

F

ive years ago, after spending a magical Shabbos in Prague with thirty young professionals, before heading back to London we made a point of visiting Theresienstadt Concentration Camp.

of Holies had been. They began to cry, while Rabbi Akiva laughed.

They said to him, ‘Why are you laughing?’

He responded, ‘Why are you crying?’

The Rabbis answered that their tears flowed from the deep pain of seeing the holiest place on earth being desecrated to the extent that wild animals walked on the site of the Holy of Holies.

Any trip to a concentration camp is laden with emotion and this visit was no different.

However, just before we left the site and headed to the airport and London, the group had an experience of seeing what Jewish hope and longing truly means, an experience that resonates until this day.

There, in the midst of a camp where over 30,000 Jews were murdered, standing very close to the railway track used to transport Jews to Auschwitz, is a small room that had been turned into a makeshift “shul” by some of the prisoners.

‫ותחזינה עינינו בשובך לציון ברחמים‬ “May our eyes be able to envision your return to Zion in mercy.”

I closed my eyes and imagined my fellow Jewish brothers and sisters, terrorised by the brutal reign of Nazi evil, finding their comfort and hope in the knowledge that one day we will return to Jerusalem. In a place of darkness and despair, they never lost their hope. Facing death and destruction, they gazed with eyes that saw beyond the here and now.

There, in the midst of the suffering and cruelty of the Nazi regime, simple Jewish workers had managed to draw a selection of Hebrew liturgical inscriptions along with drawings of Jewish symbols.

As we walked into the room, my eyes were drawn to the tefillah written on the front wall.

It was a prayer that I recognised instantly, a prayer that we say three times a day in our Amida. The words on the wall stated:

I was reminded of the oft-quoted episode from the Gemara at the end of Makkos, which recounts the visit of Rabban Gamliel, Rabbi Elazar ben Azaryah, Rabbi Yehoshua and Rabbi Akiva to the ruins of Yerushalayim.

When they arrived at Temple Mount, they saw a fox running out of the area where the Holy

But Rabbi Akiva was laughing. The Talmud recounts that his joy was borne from the anticipation of the Third Beis Hamikdash becoming a reality. Just as all the prophecies about the Temple’s destruction had been actualised, Rebbi Akiva gazed with eyes that saw beyond the here and now and actualised the prophecy of the final redemption.

And so too, two thousand years later, the inmates of Theresienstadt, barely surviving in the throes of the Shoa’s horror, anticipated the redemption. In the darkest place of destruction, we dreamt of rebuilding.

And so too us. We dream of rebuilding. And we have every opportunity to lay our bricks.

With every mitzvah and act of chesed; with every effort towards Jewish unity and joy, we lay a brick in the future Beis Hamikdosh. Every day is another opportunity for us to bring about the dream of Rebbe Akiva; the dream of Theresienstadt’s inmates and the dream of our people for over two millennia; to once again gaze upon the rebuilt Yerushalayim.

riddle

Parsha

QUESTION

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

QUIZ TIME

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The Haftoroh focuses on Yeshayah Hanovi’s Nevuah on the downfall of Yerushalayim hence the reason it is read before Tisha B’Av. However there are three opinions as to how many Botei Medrash existed in Yerushalayim at the time of the Churban Beys Hamikdosh.

What are they and give the sources?

Clue Look at a word in the Haftoroh that could be Molei or Chosser and then the Rashi on it.

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ANSWER FROM LAST WEEK [Question: In this week's Parsha we come across two people who are equivalent to a number much larger than themselves. One is worth 12,000 people while the other is worth a mere 36 people. Who are these two people?]

The first is Pinchos; Rashi (Perek 31 Possuk 6) tells us that when they went out to war against Midian, Pinchos was equivalent to the whole army of 12,000 people.

The second is Yoir Ben Menashe (Perek 32 Possuk 41).The Gemoro Bovo Basro (Daf 121b) tells us that he was the equivalent of Roiv of the Sanhedrin which is 36 people.

Which possuk is said in a sad tune (in some communities) in the parsha and why?

Rabbi Dovid Hoffman

Author of the Torah Tavlin series of books on Torah, Haggadah shel Pesach, Yamim Noraim, and other Jewish topics, as well as the universally acclaimed series on the Holocaust, entitled 'Heroes of Spirit'and 'Heroes of Faith”

The author can be contacted at torahtavlin@aol.com

6

Tishah B'av

)‫יב‬-‫איכה אשא לבדי טרחכם ומשאכם וריבכם וגו' (א‬

T

he Jewish king Achav, despite the fact that he was evil, was more successful in battle than any other king. Why? Because under Achav, Klal Yisroel was united. Unity, says R’ Noach Weinberger zt”l, is the quality Hashem wants most for His children. If we’re united, we have His power behind us. Conversely, when we fight internally, we forfeit Hashem’s power. Strife within the Jewish people is therefore the most insidious and debilitating enemy. It takes us from being the predominant force which can turn the world toward Hashem, and reduces us to an impotent collection of self-absorbed individuals. It took away our Divine protection and sadly, it took away our Bais HaMikdash, our holy Temple.

then, without even the slightest warning, he began speaking to me in Yiddish. He uttered a few Yiddish phrases and I was totally taken aback.

Rabbi Moshe Greene, a rebbi in Yeshivah Shor Yoshuv, recounts the following inspiring story that happened to him.

I was shocked yet again. “You mean the great chassidic leader? The Rebbe from Satmar?” I asked in disbelief.

Living in New York City is tough on cars. Pot holes and sharp debris on the roads, lead to bent rims and punctured tires. One day while driving near my home in Queens, the inevitable happened. I hit something hard and my tire went flat. I pulled over, took out my cell phone and called AAA. I gave my location to the dispatcher, and then sat back to wait.

“Yup, that’s the one,” he replied. Donny went on to explain how he was a retired NYPD cop with decades of experience on the force. On numerous occasions, he was assigned to protect the Satmar Rebbe, R’ Yoel Teitelbaum zt”l, not only from outsiders but also from the throngs of chassidim that push to get near him. Donny was assigned as the rabbi’s bodyguard - at home, in shul and at public gatherings. Donny would dress like a Satmar chassid - a Latino with a beard, sidelocks (peyos), long coat and distinct hat - scanning the crowds, looking for infiltrators or people that might cause trouble.

It took about half-an-hour before a Latino man in his mid-60s pulled his truck up right behind me. He got out, looked at my car and then looked at me. “Hello, my name is Donny,” he said as he extended his hand. And

“Are you Jewish?” I asked him incredulously. He shook his head, smiled, and said, “No.” I laughed and asked the obvious question. “Well, if you’re not Jewish, where did you learn to speak Yiddish?”

Donny the truck-driver continued looking at my damaged tire as he spoke. “I picked it up many years ago when I was hanging out with one of your buddies,” he said teasingly. “Rabbi Yoel Teitelbaum from Williamsburg. You heard of him?”

I just had to ask. “How could you tell a real chassid from an impersonator?” What were the tell-tale signs?

Donny laughed. “You guys are always hunched over your books,” he explained. “If someone was standing a little too straight, I kept my eye on him. He was either an outsider ... or someone who ain’t serious about his studies!”

He reminisced about the kindness of the rabbi’s wife, and how she supplied him with a steady stream of cholent and kugel.

Donny then asked if I knew what the expression “Yiddishe Kup” meant.

By

“Of course,” I replied, a bit wary, wondering where this was going. “It refers to Jews as a smart and clever people.”

Author of Torah Tavlin on

Suddenly, Donny became serious and said, “Tell me. I heard you guys used to live in Israel with your capital in Jerusalem. I heard that you had a Temple, a beautiful place where you all got together for the holidays, right?” I nodded.

Rabbi Dovid Hoffman Chumash, Likutim, Moadim Heroes of Spirit, and Heroes of Faith

D AN BR !

EW N

Make the most of this special time period.

Sad and heavy as they may feel, these weeks hold the potential for so much uplift and blessing, too—if we choose to use the days properly. With Torah Tavlin on Tishah B’Av providing a steady stream of inspiration, you will find yourself emerging from the Three Weeks feeling encouraged, stirred, and closer to Hashem.

ALS O IN

THI S SE RIE S

“I also heard that about 2,000 years ago you were exiled because you guys didn’t get along with each other. True?”

I nodded again. But he wasn’t done. “I also heard that if you guys could just learn to get along with each other, G-d will move you back to Jerusalem and rebuild your Temple.” I didn’t even have to nod this time.

He knew it all already.

Donny then leaned toward me, looked me straight in the eye and said, “So if you guys are so smart, with your ‘Yiddishe Kup’ - how is it that in 2,000 years you haven’t figured out how to get along?” I looked at him ...

I had no answer.

True achdus starts with the realization that while Jews may be different from one another, we are all one family. We are part of the same unit, connected at the core, sharing the goal of Tikkun Olam, making the world a better place.

This year, as we sit down on the ground on Tisha B’av, let’s make Donny’s question no longer a question. (Excerpted from Torah Tavlin on Tishah B’av

QUIZ TIME

??

livingwithmitzvos.com

5. There were four levels of judges: people over thousands, hundreds, fifties and tens.

Why these numbers and what was the difference between their roles? I understand going down as 1000 to 100 to 10, but why does 50 also come in?

Rabbi Avrohom Tabor

7

Yeshivas ImreiBina, Author of “100 Amos High”

The author can be contacted at taboravrohom@gmail.com

Tishah B'av

That’s Not For Nothing!

It is very difficult to understand that the second Beis Hamikdash was destroyed because of sinas chinam (baseless hatred). Is it possible that the destruction happened because of petty squabbling? Can almost 2000 years of painful, blood-drenched golus be caused by childish fighting over trivialities? What is the deeper understanding behind the destruction?

The Vilna Gaon (Even Sheleimah 3) writes that the hatred was not the actual cause of the

self introspection to find what he did that

believer, Reuven is not in the picture and so

caused them to happen.1

to hate him is baseless. As long as we lack the

destruction; rather it was the lack of bitachon

The Pele Yoetz adds a remarkable level to

(trust) in Hashem. The Beis HaMikdash

clarity of Hashem’s involvement in our lives,

this idea: “Someone who was embarrassed

and fall short in the level of bitachon that we

was Hashem’s house, where all who came

or hurt by another person should be filled

have in Him, we are undeserving of the Beis

saw the many open miracles that occurred

with tremendous simchah because the person

Hamikdash - the place dedicated to publically

there and were instilled with total belief and

who inflicted it upon him is just a messenger

demonstrate Hashem’s Presence and control

trust in Hashem. This lesson was meant to

from Hashem, and one must accept Hashem’s

in this world.

accompany him throughout all his dealings

justice with simchah”. Furthermore, he quotes

Our job in these times is to reintroduce

in his life, to remember that they are governed

from Rav Chaim Vital, the devoted disciple of

Hashem into our lives. We must strengthen

and controlled by Hashem. What the Gemara

the Arizal, that not only should he react in this

our emunah and strive to see hashgacha

means by saying it was destroyed because

way when any person treats him so, “but all

pratis – Hashem’s involvement in each part

of sinas chinam is that the result of someone

the more so from his wife. Since she definitely

of our everyday lives. Perhaps the best place

who does not have bitachon is that he will hate

loves him and therefore it [the fact that she said

for this is tefillah – and especially brachos.

others for no reason. A Jew must believe that

something derogatory to him despite her love

Rav Shimshon Pincus zt”l constantly urged

everything he owns was decided by Hashem

for him] is a clear sign that she did so against

people to say brachos slowly, word by word,

on Rosh Hashanah and nobody can take even

her will.” She is but a puppet in Hashem’s

for they are the time throughout the day when

one penny away from him unless Hashem

hands, and her speech is a direct message to

we talk to Hashem. We thank Him for all

allows it. Even when it appears to the eye that

him from Hashem.

He’s giving us and we ask for more. The 100

Reuven hurt Shimon’s business by opening

The hatred that caused the destruction and

brachos Chazal require us to say daily are 100

across the street, he must realise that the

to this day prolongs the golus was not petty

opportunities to “touch base” and constantly

source of this is Hashem, not Reuven. Reuven

fighting. It was hatred felt in a case that to

remind ourselves how much He is helping

was just the tool that Hashem used to bring

the superficial eye seemed “justified”. Reuven

us and how dependant we are on Hashem in

about a loss that He decided Shimon must

did wrong me. He did “steal” my parking

every part of our lives.

incur. It would be chinam - for nothing – for

place. He did castigate me unfairly. But for a

Shimon to retaliate against Reuven. Instead

1 Certainly Shimon can go to Beis Din to clarify if according to halachah he has a right to stop Reuven doing things that will hurt his business. But to hate Reuven because of the problem “he” caused is incorrect.

he must accept lovingly that Hashem brought these yissurim for his benefit and do his own

TIME4MISHNA

To obtain the sefer “100 Amos High” or the series of shiurim based on the sefer please email to taboravrohom@gmail.com

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.

Thursday

Wednesday

Tuesday

Monday

Sunday

Shabbos

Friday

26 July - ‫י"ד אב‬

25 July - ‫י"ג אב‬

24 July - ‫י"ב אב‬

23 July - ‫י"א אב‬

22 July - ‫י' אב‬

21 July - ‫ט' אב‬

20 July - ‫ח' אב‬

‫יבמות‬ ‫ג‬:‫ ה‬- ‫יג‬:‫ד‬

‫יבמות‬ ‫יב‬:‫ ד‬- ‫ט‬:‫ד‬

‫יבמות‬ ‫ח‬:‫ ד‬- ‫ה‬:‫ד‬

‫יבמות‬ ‫ד‬:‫ ד‬- ‫א‬:‫ד‬

‫יבמות‬ ‫י‬:‫ ז‬- ‫ז‬:‫ג‬

‫יבמות‬ ‫ ב‬- ‫פרקים א‬

‫יבמות‬ ‫ו‬:‫ ג‬- ‫א‬:‫א‬

QUIZ TIME

??

livingwithmitzvos.com

6. Rashi (1:22) brings that the people asked the spies to come and tell them which language the inhabitants of Eretz Yisroel spoke. Why did they want to know this as what difference did it make to them?

Rabbi Moshe Boruch Lichtensztajn

8

Kollel and Beis Hora’ah Darkei Hora’a, Yerushalayim

The author can be contacted at mblicht1@gmail.com

Tisha B’av Nidche The following is a brief discussion of the halochos and hanhogos pertaining specifically to Tisha B’av Nidche. This is meant to be a brief review, for a final ruling please consult your Rov.

The Taz3 therefore rules that one may not wash one’s hands in hot water (even in a way that is permissible on Shabbos).

ÂÂ Torah - there is considerable discussion in the Poskim regarding learning Torah on Tisha B’av when it falls on Shabbos4. The conclusion of the Mishna Berura is that one is allowed to learn (both before and after chatzos)5.

Erev Shabbos Chazon

ÂÂ It is advisable to prepare before Shabbos everything that will be needed for Tisha B’av, e.g. kinnos, low chairs and nonleather shoes. Those who will be changing their shoes in Shul on Motzo’ei Shabbos should remember to bring them to Shul before Shabbos.

Shabbos Chazon (9 Av)

ÂÂ Mikva - men who are accustomed to immersing in a mikva on Shabbos morning may also do so on this Shabbos – in cold or lukewarm water6.

ÂÂ Tefillo - “Av Harachamim” is recited as usual before Musaf; however, “Tzidkoscho” and “Pirkei Avos” are omitted from Mincha7.

ÂÂ Aveilus - since Tisha B’av this year falls on Shabbos, the dinim of Tisha B’av do not apply1. However, the Remo2 rules that devorim sheb’tzino (i.e. dinim of Tisha B’av that are performed in private, especially within the context of marriage) do apply.

ÂÂ “Easy Fast” drops or tablets may be taken on Shabbos to prevent excess discomfort on the ta’anis8.

Halachah Tisha B'av ÂÂ Se’udoh shlishis - There are no se’udoh hamefsekes restrictions regarding se’udoh shlishis, and one can and should enjoy a se’udoh that is fitting for Shabbos9. Of course, one must finish eating before shki’ah10. One should also ideally wash mayim acharonim before shki’ah11.

ÂÂ One who usually invites guests or eats se’udoh shlishis with others may also do so on this Shabbos; however, one who does not usually invite guests should refrain from doing so12.

Tisha B’av Nidche (10 Av)

ÂÂ Changing shoes - The Remo rules13 that when Tisha B’av falls on Motzo’ei Shabbos, the tzibbur remove their shoes after saying

c”qa

Tisha b’Av programme at

Jewish Futures Trust

Shabbos 21st July 9:04pm 10:12pm 10:35pm Followed by

Fast starts Shabbos ends Maariv followed by Eicha and explanatory Kinnos ‫ בכה תבכה בלילה‬feeling the churban through slow songs and stories

Sunday 22st July 8:30am 6:30pm

379 Hendon Way, London NW4 3LP 8:00pm

Shacharis with explanatory Kinnos.

CCHF presentation programme B with R’ Yechiel Spero (Touched by a story) and Mr Charlie Harary.

(Entrance by £6 donation to CCHF).

Mincha

8:40pm

FILM PREMIERE: AUSCHWITZ #8230 A LEGACY OF LOVE. THE REMARKABLE STORY OF HOLOCAUST SURVIVOR MR LESLIE KLEIMAN, a man who has touched thousands of hearts.

Followed by

Getting to Grips with the Issues: Question and answer session with Mr Leslie Kleinman.

FULLY AIR-CONDITIONED – SEPARATE SEATING

9:50pm

Maariv

9:57pm

Fast ends

For more information call 020 8457 4404 or email info@jfutures.org

9

“borchu”, and the chazzan prior to Ma’ariv should say “boruch hamavdil” and remove his shoes.

medinoh, or a koton should drink the wine or grape juice. If not feasible, havdolo can be made on wine or grape juice as usual, and the choleh can drink the kos20.

ÂÂ Other Poskim14 prefer that one remains at

ÂÂ One who is not fasting and therefore

home and at the time of Motzo’ei Shabbos say “boruch hamavdil” and change one’s Shabbos clothes and shoes to Tisha B’av attire. Many Shuls facilitate this minhag and start ma’ariv later than usual, to enable their mispallelim to change their clothes after nightfall, and then come to Shul.

making havdolo can be motzi others who are fasting with havdolo. Additionally, if a lady is not fasting and her husband is, the husband can make havdolo for both of them, and his wife should drink the kos.21 In this case, the husband has fulfilled his obligation of havdolo and need not make havdolo after the fast.

ÂÂ Ma’ariv - we include “ato chonuntonu” as usual in Ma’ariv15. Havdolo is not recited on Tisha B’av; instead it is recited after the fast. After the amidah, before leining Megillas Eichah, the brocho of “borei me’orei ho’eish” is recited16. (Regarding ladies, see footnote17.)

ÂÂ One who is making havdolo on Motze’ei Shabbos Tisha B’av should not say the pesukim of “hinei kel yeshuosi”, nor should he use besomim22; however he should include “borei me’orei ho’eish” in havdolo, and not say the brocho with the tzibbur in Shul23.

ÂÂ Fasting – since Tisha B’av is nidche, the ta’anis has a more lenient status18.

Consequently, the parameters of those who are exempt from fasting are broader.

Of course, each individual situation needs to be discussed with a Rav.

‫ שש”כ שם‬2 1

‫ הג”ר שריה דבליצקי בספרו הנ”ל אות כ”ז‬11 ‫ וע’ מ”ב ס”ק כ”ב שמי שרגיל לסעוד עם‬,‫ מג”א (ס”ק י”ד) לא ישב בסעודת חברים‬1 2 ‫ וע”ע שם שאין שום‬.‫ שלא יהא אבילות בפרהסיא‬,‫אחרים [גם בשבת זו] אל ימנע‬ .‫בעיה לאכול עם בני ביתו או לברך בזימון‬

‫ שש”כ ח”ב פ’ ס”ב מ”ו בהערה‬23 ‫ רמ”א תקנ”ד כ”ב‬24

‫ והש”ץ אומר ברוך המבדיל וחולץ‬,‫ רמ”א (תקנ”ג ב’) חולצים נעליים אחר ברכו‬13 .‫לפני ברכו‬

)‫ בשם הגריש”א (וע”ע יו”ד ש”פ כ”ב‬2 5 ‫ מ”ב (תקנ”ו סק”ג) מדייק ממהרי”ל שבמוצאי ת”ב מותר להבדיל על היין ולשתות‬2 6 ]‫בעצמו [ודלא כמוצ”ש חזון‬

;”‫ הג”ר משה שטרנבוך בספרו מוע”ז ח”ז רנ”ו ובשם החז”א ושזה “מנהג ותיקין‬1 4 ;‫הגרש”ז מובא בשש”כ פכ”ח הערה קפ”ט; הגר”ש דבליצקי בספרו הנ”ל ל”ד ול”ה‬ ‫ והסיבה שמעדיפים להחליף כל בגדי‬.5 ‫הג”ר מ”מ קארפ בספרו הנ”ל פ”ח הערה‬ )’‫שבת לפני מעריב משום שבט’ הימים הלא אין ללבוש בגדי שבת (רמ”א תק”נ א‬ ‫ והרמ”א שהורה להחליף הנעליים [ומשמע ששאר בגדיו א”צ‬.‫וכ”ש בת”ב עצמו‬ ‫להחליף] לשטיתו שס”ל שבשבת חזון לובשים בגדי חול (שם) וממילא הוא כבר‬ .‫לבוש בבגדי חול וא”צ להחליף אלא הנעליים‬

’‫ שו”ע רצ”ט א‬27 )‫ שו”ע (רצ”ט ט’) ומ”ב (שם סק”ל‬2 8 ‫ שש”כ ח”ב פ’ ס”ב מ”ד‬2 9

)’‫ רמ”א (תקנ”ט א‬15

’‫ שו”ע תקנ”ו א‬3 0

‫ בליל מוצאי ת”ב מבדיל על‬.‫ שו”ע (תקנ”ו א’) במוצ”ש אומר בורא מאורי האש‬16 ‫ אבל בדיעבד מותר‬,‫ ובט”ז שם סק”א לפני איכה [מברכין על הנר] לכתחלה‬.‫הכוס‬ .‫אח”כ‬

‫ ולכן‬,‫ שלפי הרמ”א (תקנ”ח א’) אסור בבשר ויין במוצאי ת”ב גם אם הוא נדחה‬3 1 ,‫ וא”כ א”צ שיפטור בפה”ג היין תוך הסעודה‬,‫בוודאי אינו שותה יין תוך הסעודה‬ ’‫ולכן יברך “על הגפן” אם שתה רביעית לפני שיטול ידיו (ע’ היטב בשו”ע קע”ד ד‬ )‫ומ”ב שם ס”ק ט”ו‬ ‫ וכ”כ בשש”כ פ’ ס”ב מ”ט שכל דינים‬,‫ מ”ב תקנ”ח סק”ד שתספורת מותר לכו”ע‬3 2 ‫של הט’ ימים מותרים מיד לאחר ת”ב‬

‫ המנהג בכל מוצ”ש שנשים אינם מברכות בעצמן “בורא מאורי האש” – ע’ ביה”ל‬17 ’‫ לפי”ז מעורר הגרש”ז (מובא דבריו בשש”כ ח”ב פ’ ס”ב הע‬.)‫(רצ”ו ד”ה לא יבדילו‬ ‫ אלא יברך בביתו כדי‬,‫ לא יברך בבהכנ”ס על הנר‬,‫צ”ח) שמי שיש לו אשה ובנות‬ .‫לפטור אשתו ובנותיו‬

‫ רמ”א (תקנ”ח א’) שבלילה אסור בשר ויין מפני אבילותה של יום‬3 3

‫ הגהות רע”א (תקנ”ט) חולי קצת ומעוברת שיש מיחוש קצת מותרים לאכול‬18

‫ ביה”ל שם בשם מאמ”ר שתבשיל של בשר מותר‬3 4

‫ שע”ת (תקנ”ו א’) חולה שאוכל מבדיל בת”ב; שש”כ ח”ב פ’ ס”ב מ”ו‬1 9

THE ABUSE HAPPENED 20 YEARS AGO

should be covered before havdolo, if one is planning to eat from them immediately after havdolo28.

ÂÂ The pesukim of “hinei kel yeshuosi...” are not said29, and a candle and besomim are not used30.

ÂÂ One who is washing for hamotzi after havdolo should still say “al hagofen” before washing (if he drank a revi’is)31. after Tisha B’av nidche; and one may shower, shave and wash clothes immediately after the ta’anis32. However, eating meat and wine is forbidden on the night after the ta’anis33, although a food dish that contains meat or wine is permitted34.

‫ וע’ מ”ב (ס”ק כ”ב) שצריך להפסיק לפני‬,‫ רמ”א (שם) צריך להפסיק מבע”י‬10 ‫השקיעה‬

’‫ שו”ע תקנ”ו א‬2 2

ÂÂ Hamotzi or mezonos foods on the table

ÂÂ Aveilus – there are no aveilus restrictions

though we do not generally have meat and

‫ שש”כ שם‬2 0

is no prohibition to drink water before havdolo27. Therefore, ladies waiting for their husbands to return home to make havdolo can drink water (after nightfall) before hearing havdolo.

only be done after chatzos24, unless they are needed earlier, for example for an ill person or children who are not fasting25.

ÂÂ Havdolo is recited before eating. Even

make havdolo before eating19. Ideally, havdolo should be made on chamar

ÂÂ It is worthwhile remembering that there

ÂÂ Washing up dishes from Shabbos may

After the Fast (11 Av)

ÂÂ Havdolo - one who is not fasting should

wine on the night after Tisha B’av, one may make havdolo on wine, and drink the kos himself26.

‫ שו”ע (תקנ”ד י”ט) אם חל בשבת מותר בכולן‬1 .‫ ובט”ז סק”ט משום דברים שבצנעה‬,‫ רמ”א (שם) יש אוסרים תשה”מ וכן נוהגין‬2 .‫ובמג”א סק”כ (בשם השל”ה) מתיר בל”ט‬ ‫ ט”ז (שם) ולכן גם אסור לרחוץ ידיו בחמין‬3 ‫ ע’ רמ”א (תקנ”ג ב’) שאפ’ פרקי אבות אין אומרים; וע’ בט”ז סק”ב שתמה על‬4 ‫ המג”א סק”ז טוען‬.‫הרמ”א ומסיק שהלומד בשבת אחר חצות לא הפסיד שכרו‬ ‫שהוא דברים שבצנעה שנוהגים גם בשבת (אליבא דרמ”א תקנ”ד י”ט) ומסיק‬ .)‫להחמיר (וגם שיכול ללמוד בשבת בדברים המותרים בת”ב‬ ‫ לפני חצות – מ”ב ס”ק ל’ (בשם דגול ברבבה); אחר חצות – המ”ב ס”ק י’ מביא‬5 ‫ ומסיק המ”ב ונראה שיש‬,‫שיטת הט”ז שמפקפק על מניעת לימוד התורה בשבת‬ )’‫לסמוך ע”ז (וע”ע מ”ב ס”ק ח‬ ;‫ ובהערה ל”ז באריכות‬,”’‫ הג”ר שריה דבליצקי בספרו “דיני ת”ב שחל ביום א‬6 ‫ בשם הגרי”ש‬53 ‫ והערה‬,‫הלכות ומנהגי בין המצרים (להג”ר מ”מ קארפ) פ”ז ל”ח‬ ‫ [ודלא כמנח”ח מצוה שי”ג שמביא שמוחין במי שהולך לטבול‬.‫אלישיב שיש להקל‬ ‫ וע”ע בדבריו שיש לחלק בשבת זו בין דברים שאסורים משום אבל ובין‬,‫בשבת זו‬ ]‫דברים האסורים משום ענוי‬ ‫ אב הרחמים – מ”ב (תקנ”ב ס”ק ל’); צדקתך – שו”ע (תקנ”ט א’) ורמ”א (תקנ”ב‬7 ‫ [ואע”פ שהבאנו למעלה מסקנת המ”ב‬.)’‫ רמ”א (תקנ”ג ב‬- ‫י”ב); פרקי אבות‬ ‫ מ”מ המנהג של הצבור‬,‫שמותר ללמוד בשבת זו וא”כ מותר גם לומר פרקי אבות‬ ].‫בכמה מקומות הוא ע”פ שיטת הרמ”א שמחמיר בזה‬ ‫ שמעתי מפי מו”ר הגרפ”א פאלק שליט”א שאין זה אסור משום רפואה בשבת‬8 ‫ וה”ה והוא הטעם‬.)‫הואיל וזה נחשב שמירה ולא רפואה – ע’ שו”ע (שכ”ח כ”ז‬ ‫ הואיל וזה בכלל שמירה והצלה – ע”ע שש”כ פ’ כ”ח‬,‫שאין איסור של הכנה בשבת‬ ‫צ”א‬ ‫ וע’ ט”ז סק”ג שבשבת אין‬,‫ שו”ע (תקנ”ב י’) אוכל בשר ויין בסעודה המפסקת‬9 )‫אבילות כלל (חוץ מדברים שבצנעה‬

WHY DOES IT STILL HURT?

For information, support and advice, visit our new website www.shemakoli.org or call the Helpline 020 3670 1818

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When Moshe rebukes the Jews about the sending of the meraglim and the negative results of not being allowed into Eretz Yisroel he adds that (1:37) “With me as well Hashem became angry because of you”. This implies that the reason why Moshe could not enter Eretz Yisroel was because of the meraglim but we know that it was because of the sin by Mei Meriva, with the hitting of the rock for water?

Joe Ezekiel

10

Kollel Ruach Chaim (in Torah Torah Ohr), Jerusalem

The author can be contacted at j.ezekiel28@gmail.com

The Silver Tisha B'av Lining Through Our Sadness “‫משנכנס אב ממעטין בשמחה‬1”

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

‘When a person enters into the month of Av, their happiness should be reduced.’

The Gemara compares this to the famous statement ‘‫׳משנכנס אדר מרבין בשמחה‬- when one enters the month of Adar they should increase their happiness.’

Rav Shalom Adleman Shilta asks the question; Av is supposed to be the saddest month of the year, our Beis Hamikdash was destroyed and many other tragic events have occurred throughout history at this time.

Why didn’t the Gemara just say that we should be sad, why is happiness mentioned at all?

Good Shabbos

Day

This is because being told to decrease our happiness, implies that we should still have some happiness within us2. Teaching us a very important lesson about being a Jew, that no matter what we are going through happiness should be our default state of mind, even when we are in our deepest mourning. This explains the comparable statement by the Gemara regarding our increase in happiness during the month of Adar; as Jews we can never just be happy or sad, rather we can only increase or decrease our happiness, since it should be a constant state within us. In fact, it is impossible for one to become close to Hashem without being happy, this is seen when the Shechina and ruach hakodesh left Yaakov Avinu whist he was mourning Yosef’s presumed death.

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.

So how is it possible to be filled with sadness and to continue serving Hashem with happiness?

‫גוט שבת‬

One way to achieve this is to look at everything with a ‫ עין טובה‬i.e. a positive outlook, always looking at the bright side of life. This attitude is rooted in a deep concept which is the foundation of our 1Ta’anit ‫( כט‬Shulchan Aruch ‫ ס׳ תקנא‬in the halchot of ‫תשעה‬ ‫)באב‬ 2 (‫ עין מגן אברהם‬for alternative pashat)

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belief. Intrinsically, having a positive outlook indicates that we acknowledge that Hashem runs the world and is directly involved in everything that happens to us. Since Hashem and all He does is innately good, we must conclude that everything that happens to us is good, no matter how negative and upsetting it seems. With this understanding it is impossible not to ‘see’ a silver lining within our sadness.

The importance of living life this way is depicted in a Mishnah in Pirkei Avos3, defining an ‫ עין טובה‬as the first of the three traits of a person who seeks to become a student of Avraham Avinu. This is an example of how much our Sages valued a positive outlook. In this instance, the Rambam adds to our understanding of an ‫עין‬ ‫ טובה‬by defining it as a feeling of contentment and satisfaction. He explains that when a person is satisfied with what he has, he will find true happiness. This agrees with the statement above, that a positive outlook is derived by believing that everything comes from Hashem and that everything from Him is ultimately good.

In order to truly mourn the destruction of the Beis Hamikdash we have to understand the importance and magnitude of the connection to Hashem which we have lost.

Therefore, during the three weeks it is imperative that we continue to focus on building our connection with Hashem.

Paradoxically the way we connect to Hashem is through doing His Will with happiness!

This in turn, allows us to feel the pain and sadness for the even closer and deeper connection which we have lost.

In conclusion, we should live our life doing Hashem’s ratzon with happiness even at the saddest of times. B’ezras Hashem this Tisha B’Av will not continue to be a day of mourning but rather we should be zoche that this year Tisha B’Av will be a Yom Tov of only happiness when we will gather together for the rebuilding of the Beis Hamikdash Bimheira Beyamenu Amen!

3 5:22

After the meraglim, Moshe warned the Jews not to attempt to enter Eretz Yisroel. A group of Jews refused to listen and were chased away. In Parshas Shelach (12:45) it brings that the pursuing nation were Amolek and Canaan while in Parshas Devorim (1:44) it brings it was the nation of Emoiri. Which one was it?

Rabbi Reuven Chaim Klein

11

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

The author can be contacted at historyofhebrew@gmail.com

Words of Destruction

Tisha B'av

When we speak about the destruction of the Beis HaMikdash , we generally use the term Churban HaBayis (literally, “the destruction of the House”). However, the word churban is not the only Hebrew word that means “destruction”. In fact, the Torah itself, when warning that sin can ultimately cause the destruction of the Temple, uses a different word. In that context, G-d warns: “I will give your cities over to destruction (charbah) and I will destroy (vehashimoti, derived from the noun shemamah) your Temples” (Leviticus 26:31). In this very passage, we encounter two seemingly synonymous words for destruction: churban and shemamah. We will first seek to differentiate between the exact meanings of these two words and then show how both of these terms aptly describe the destruction of the Holy Temples.

Malbim explains that the word churban is commonly applied to the destruction of an urban zone, while the word shemamah is a general term which refers to the utter desolation of the land. He also argues that shemamah denotes a more severe state of destruction than the word churban does.

physically destroyed, it is described as shamem because one who sees it will note its obvious state of destruction. Radak (in Sefer haShorashim) writes that the root word of shemamah sometimes refers to “destruction” and sometimes refers to “astonishment” (e.g., a person who is taken aback by something is described as mishtomem). However, R. Meckleneberg links these shared meanings of the same root by explaining that when one encounters something that is utterly destroyed, he stands dumbfounded and stupefied at the very sight of that which he has beholden. In short, shemamah is destruction in the eye of the beholder.

Rabbi Shlomo Pappenheim of Breslau (1740–1814) takes a different approach. He explains that the word churban denotes that which is not inherently damaged, but can be termed destroyed simply as the result of a disconnection between itself and an outside element which it requires in order to flourish. For example, a “ghost town” which remains completely intact, but is nonetheless abandoned can be considered a churban. This is because the town itself is not damaged in any way, yet its lack of population precludes it from being considered a thriving settlement.

It is effectively destroyed, while displaying no outward signs of destruction. By the same token, an especially dry and arid land is called a charbah because its infertility is not due to a problem in the land itself, but results from its inability to receive outside water (e.g. if rainfall is a rarity). The late Rabbi Moshe Shapiro (1935–2017) explains that the word cherev (sword) is spelled with the same letters as the verb charev (to destroy) because just as a sword disconnects otherwise connected elements, so does destruction cause such a disconnection.

Just as the neshamah (soul) of a person serves as his lifeline to the Upper Realms, so did the Holy Temple on Earth connect to a corresponding Holy Temple in the Heavens which served as its lifeline. Rav Chaim of Volozhin (1749-1821) asserts (Nefesh HaChaim 1:4) that the Jewish sinners whose misdeeds brought about the destruction of the Holy Temple are far worse villains than the Babylonian king Nebuchadnezzar and the Roman emperor Titus who, respectively, destroyed the First and Second Temples. He expounds on this assertion by explaining that the grievous sinners of the Temples’ times defiled the Heavenly Temple, thereby disconnecting the physical buildings of the Earthly Temples from their Heavenly counterparts. The direct result of this disconnection was that the foreign armies of Nebuchadnezzar and Titus were able to successfully come and destroy the Earthly Temples.

Rabbi Yaakov Tzvi Mecklenburg (1785– 1865) writes that the word shemamah specifically refers to a plainly visible form of destruction. When a land or edifice is

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Following this approach, we may posit that the term Churban HaBayis does not refer to the physical destruction of the Holy Temple, but refers to its spiritual disconnection that resulted from sin. On the other hand, when the Torah refers to the shemamah of the Temples, this does refer to the physical destruction of the buildings—the sight of which should serve as a deterrent from future sin. When we mourn the Churban HaBayis, we do not simply mourn the demolition of the building which housed the Temple; we mourn the spiritual decline which allowed for that destruction to occur.

Interestingly, Ibn Ezra writes that sometimes the Hebrew word shahm does not always mean “there” as it usually does, but could be related to the word shemamah to refer to destruction/ desolation. R. Meckleneberg cites a poignant example of such usage: Psalms 137:1 is a prophetic lamentation of how the Jews were destined to react to the destruction of the First Holy Temple in Jerusalem and their subsequent exile to Babylonia. That famous verse reads: “On the rivers of Babylon there (shahm) we sat, and we also cried”. In this context, the word shahm is entirely superfluous. They could have simply said, “On the rivers of Babylon, we sat.” Why did they add the word shahm?

R. Meckleneberg explains that the word shahm in this context is not meant as a geographical pronoun of their location (“there”), as such a location marker would be unnecessary. Rather, it refers to the exiled Jews’ state of existence.

They were outwardly living in a desperate state of desolation and despondency as they disheartenedly sat and cried on the rivers of Babylon.

The possuk (1:44) compares the way the enemy nation attacking the group of Jews who insisted on entering Eretz Yisroel to bees. Why compare them to this more than anything else?

Rabbi Yaakov Yosef Schechter

12

Author of Seforim, Parshah Pshetl

The author can be contacted at yankieschechter@gmail.com

Kinnah 1 True Pain The Disconnect from Hashem ”‫ אוי מה היה לנו‬,‫ הביטה וראה את חרפתנו‬.‫“זכור ד’ מה היה לנו – אוי‬ “Remember, Hashem, what has happened to us, O woe! Look and see our disgrace, O woe! What has happened to us!”

Tisha Ba’av has just begun. We have davened Ma’ariv, and Lained Eichah. We then begin saying Kinnus. This is the first Kinah we say after Eichah, and much of this Kinah is from the fifth Perek of Megilas Eichah.

Reb Shlomo Kluger explains that the fifth Perek of Eichah is all about Klal Yisroel showing Hakadosh Boruch Hu that although many painful and horrifying things occurred to them, nonetheless, that is not really the cause of their main pain. Rather the main pain they have is due to the sins they transgressed, and the action they performed, which were a rebellion against Hakadosh Boruch Hu. As it says in Eichah 3:39 “‫מה יתאונן אדם חי גבר על‬ ‫“ – ”חטאיו‬About what should a person who is alive complain – let him be a strong man and complain about his sins.”

The Kinah goes through many evil things which befell us, but then we continue, “‫כי נשרף בית מקדשנו – על זה היה דוה‬ ‫“ – ”לבנו‬Because the house of our holiness (Beis Hamikdash) burnt, for this we are faint of heart.” For Mount Tzion became desolate, because the Har Habayis is in ruins.

Hakadosh Boruch Hu is eternal, and Hakadosh Boruch Hu will see the rebuilding of the Bais Hamikdash. There will once again be real joy in this world. It is we, human beings, who do not live forever. Our time is limited in this world, and we want to experience that joy.

Klal Yisroel have endured centuries of pain, pain over the lack of the holy Bais Hamikdash.

It is our fault that it is not here; we sinned against Hakadosh Boruch Hu, and instead of taking out His wrath on us, He took it out on the Bais Hamikdash. “‫ למה‬.‫אתה ד’ לעולם תשב כסאך לדור ודור‬ ‫“ – ”לנצח תשכחנו תעזבנו לארך ימים‬You, Hashem,

are enthroned forever, Your throne is from generation to generation. Why did you eternally forget us, forsake us for the length of days.” It pains us so that we caused the destruction of the Bais Hamikdash, and our desire is to be Zoche to see it once again in our day.

Reb Yonason Eibshitz, in his first Drasha, explains regarding the Gemara in Ta’anis 4a that discusses rain and dew – what is the difference between the origination of rain and dew? Rain originates from the moisture of this world; it evaporates into the sky, and then comes down later as rain. However, dew is

No More Free Tears

from the moisture in the air; it originates from Above. We should be asking for rain, which means that we initiate the Hisororos, and then we are assisted from Shamayim. There are times that Klal Yisroel are not even on that level, and they request dew from Hakadosh Boruch Hu; they are asking for the Hisororus to originate from Shamayim, for they are spiritually too weak to get it done. Hakadosh Boruch Hu says, “‫ – ”שובו אלי‬first you return to Me; the Hisorerus is to begin with Klal Yisroel.

But Klal Yisroel responds that they can’t do it, and they need even more assistance. They need the Hisororos to begin in Shamayim, and then hopefully they will be Nisorer.

We conclude this Kinah with the same Posuk that we conclude Megilas Eichah, “‫ חדש ימינו כקדם‬,‫”השיבנו ד’ אליך ונשובה‬ – “Hashem, bring us back to You and we shall return, renew our days as of old.” We beseech Hakadosh Boruch Hu to return us to Him. We need help, as we are so frail and weak. We cry and weep over our sins, over our rebellion against Hakadosh Boruch Hu, and we plead and beg – please help us return to You, and let us be Zoche to true joy, with the rebuilding of the Bais Hamikdash, ‫!במהרה בימינו אמן‬

Kinnah 3

"‫"בליל זה יבכיון ויילילו בני‬

“On this night My children shall weep and wail.”

This night of weeping that we are referring to here is the night of Tisha Ba’av, the night when the Meraglim returned from their mission to check out the Land of Eretz Yisroel. The Meraglim gave a negative report about the Land, and Klal Yisroel wept that night.

We stress, “On this night” – the crying at night-time is different than the crying of daytime.

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The Alshich Hakadosh explains that weeping at night refers to a weeping where one brought upon himself his anguish.

The Gemara in Sanhedrin 104b says that the ominous night when the Meraglim returned from their mission was the ninth of Av. Hakodosh Boruch Hu said to Klal Yisroel that because they wept without cause, it will be established as a day of weeping for generations to come. The first and second Batei Mikdosh were destroyed on

that day. They cried at night; when one weeps at night, his voice is heard more easily than by day. When one weeps at night, others who hear his sobs weep along with him. (The darkness of the night has a melancholy effect upon a person that renders him particularly susceptible to tears - Maharal.)

Rabbeinu Bachaye says that the Meraglim returned to Klal Yisroel at the end of the day and raised their voices, weeping very loudly. When

10. When did the sun stop in Parshas Devorim and for how long? How many other times did such a thing happen?

13 evening came, the entire Klal Yisroel wept along with the Meraglim, and brought darkness to the world.

The Maharal in his Chiddushei Aggados on Meseches Sanhedrin 10b asks - Why did Klal Yisroel’s reaction to the Meraglim’s report have such far reaching ramifications? It was through Klal Yisroel being taken out of Mitzrayim that they became the Ribbono Shel Olam’s people. Had the entry into the Land been one smooth continuous process, then just as Klal Yisroel is eternally the nation of the Ribbono Shel Olam, it would have followed that their entry into Eretz Yisroel would have been eternal. However, because Klal Yisroel wept, they demonstrated that they were not spiritually ready, and that generation did not enter the Land. This severed the connection of their leaving Mitzrayim, thereby causing the entry into the Land to be temporary.

It says in Bamidbar Rabbah ‫“ותשא כל העדה‬ ‫ויתנו את קולם הה”ד (ירמיה י”ב ח’) נתנה עלי בקולה על כן‬ ”‫“ – שנאתי‬The entire assembly arose and raised their voices; that is what it says in Yirmiyah, ‘She raised up her voice against Me, therefore I hated her’.”

The Maharam Shick asks on this Medrash What is the connection between this Posuk and the Posuk in Yirmiyah quoted in the Medrash?

Klal Yisroel sent the Meraglim to search the Land to see if they would be able to conquer it through natural means. When the Meraglim returned and said that they would not be able to conquer the Land through natural means, Klal Yisroel feared that perhaps they sinned and were not worthy of being taken into the Land miraculously. However, if this were true, then Klal Yisroel should have cried within their hearts that they were not worthy, and not cried aloud.

Their crying out loud constituted a lack of faith

in the Ribbono Shel Olam, they cried out against the Ribbono Shel Olam.

Chazal tell us that the ‫שערי דמעות לא ננאלו‬, the gates of tears in Shamayim are never closed. In other words, if one cries out to Hashem, he will always be answered. If so, why are gates needed at all for the path of tears? The gates are needed for the fools who cry for no reason. The gates are in fact closed for those tears and are not answered.

We wail and weep on this night for we lacked the proper Emunah in Hakodosh Boruch Hu. We wept for no reason, and we unfortunately now have many reasons to weep on this night. We need to cry out to the Ribbono Shel Olam that we know we sinned, and we know we lacked Emunah – but we are crying out to Him now for we know and believe that if we do Teshuva, He will rebuild the Bais Hamikdash, and we will no longer have a reason to cry.

Kinnah 31

Positive Attention – The Attention We Really Want

”‫ בצאתי מירושלים‬- ‫ קינים אעירא למען אזכירה‬.‫“אש תוקד בקרבי בהעלותי על לבי – בצאתי ממצרים‬ “A fire burns within me, when I recall in my heart what happened when I went out of Mitzrayim; But I shall arouse lamentations so that I will remember what occurred when I went out from Yerushalayim.”

In this Kinah we say one phrase regarding us leaving Mitzrayim, and then one phrase regarding us leaving Yerushalayim. When we left Mitzrayim, we left with the clear sight of Hakodosh Boruch Hu. He performed many miracles on our behalf, and we left Mitzrayim full of jubilation for being the nation of Hashem.

from the King of the World, and while he was suffering, on some level, he still didn’t want it to end.

The Gemara in Meseches Yuma 69b says that Yirmiyah and Daniel wanted to take out the words, “‫ ”גבור‬and “‫ ”נורא‬from Shemoneh Esrei, for they felt that being that Klal Yisroel were in Golus, and the Might and Awesomeness of Hakodosh Boruch Hu were not seen in the world, these words should be omitted for that time. The Anshei Kneses Hagdolah said that these words must not be omitted. Hakodosh Boruch Hu refraining from taking actions against His enemies, that is His Might and Awesomeness.

Then we sinned, and we were exiled from Yerushalayim. We were chased out, and were in a state of great sorrow. Klal Yisroel wondered where Hakodosh Boruch Hu was. We say this Kinah to strengthen within ourselves that we must know that when we were sent out of Yerushalayim, Hakodosh Boruch Hu was there.

Ta’anis 30b – “‫כל המתאבל על ירושלים זוכה‬ ‫“ – ”ורואה בשמחתה‬All those who mourn for

It says in in the beginning of Parshas B’shalach – “‫ – ”ויהי בשלח פרעה את העם‬and it was when Pharaoh sent the nation (Klal Yisroel) out. Chazal tell us that “‫ ”ויהי‬is a Loshon of Tza’ar, pain. What Tza’ar did Pharaoh have from sending Klal Yisroel out of his country?

Shouldn’t Pharaoh have been thrilled to have Klal Yisroel leave, after having been afflicted by the Makkos? Negative attention is also attention. Pharaoh was receiving attention

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Yerushalayim will merit to witness her joy.” The Gemara learns from a Posuk in Yeshaya 66:10 that only those who mourn for the loss of the Bais Hamikdash will be Zoche to see it rebuilt.

Why does the Gemara say “‫”זוכה ורואה‬, which is a Loshon Hoveh, as if one will be Zoche now, as opposed to in the future? R’ Chaim Volozhin answers – It is known that a dead person is eventually forgotten from the hearts of those

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who are alive. Pesachim 54b – One cannot be consoled for a person who he believes to be dead, but is really alive. Yerushalayim is similar to a person. One who mourns for the loss of the Bais Hamikdash and cannot accept consolation, proves that Yerushalayim is not dead. For if Yerushalayim was actually dead, one would forget it and stop mourning. One who mourns the Beis Hamikdash is Zoche to see the Simcha now. He realizes that although we do not have the Beis Hamikdash now, it is still alive and we will be Zoche to see it in its full glory in the future.

We end this Kinah “‫ ונס יגון‬,‫ששון ושמחה‬ ‫ בשובי ירושלים‬,‫“ – ”ואנחה‬Joy and gladness,

and the fleeing of sadness and sighing – when I return to Yerushalayim.” Yes, we must realize that even in this long and bitter Golus, Hashem is here. While we are still receiving attention from Hakodosh Boruch Hu – the attention we really want is positive attention.

We must mourn over the great loss of the Beis Hamikdash, and yearn to once again receive positive attention from Hakodosh Boruch Hu, when we return to Yerushalayim, ‫!במהרה בימינו אמן‬

The possuk (3:11) talks about the giant Oig and describes his iron bed being nine amos tall. Chazal (Gemora Brochos 54b) tell us that Moshe was ten amos tall, with a stick of ten amos and jumped ten amos and even then he only reached up to the ankle of Oig. What then does the possuk mean?

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12. Why do we find an unusual spelling of Yehoshua in Parshas Devorim (3:21) with an additional letter Vov?

R’ Nesanel Chalomish

15

Golders Green

The author can be contacted at nesanelchalomish@gmail.com

‫אש תוקד בקרבי בהעלותי על לבי בצאתי ממצרים קינים אעירה למען‬ ‫אזכירה בצאתי מירושלים‬

Kinnah 33

In this ‫ קינה‬the focus is on comparing the grand exodus from Egypt to the bitter exile from Jerusalem. In some versions Egypt is substituted with Tzo’an and Jerusalem is substituted with Canaan, the intention being the same to compare the grand exodus with the bitter exile.

H

arav Chizkiyohu Mishkovski quoted Harav Dessler who asked the obvious question, how can one even think of comparing the 2 departures and exits when one led to redemption and the other to a bitter long exile?

Harav Chizkiyohu quoted another question from the Rishonim on the Gemoroh in Yoma that during the time that our enemies entered the Beis Hamikdosh they found the Keruvim facing each other in a loving way.

The Gemoroh in Bava Basra says that only when the Yidden were behaving in a proper manner were they facing each other in a loving way, if so surely the time of the destruction of the Beis Hamikdosh is a prime example of not behaving in the correct manner, so why were the Keruvim facing each other in a loving way?

If we focus not just on our pain with all the troubles that face us Yidden with the loss of the Beis Hamikdosh but on the pain of the Shechina in exile and we seek to rectify and repent to the best of our abilities, we can be sure that we’ll merit to see joy and happiness with sorrow and pain leaving us with our return to Jerusalem!

The Mishnah Lamelech in his monumental work Parshas Derochim (‫ )דרוש כ”ג‬explains that the Keruvim facing each other was a miracle done for the good of the Yidden to show them that even at such a troublesome time Hashem loves us and is joining us with our pain and hasn’t forsaken us. As Chazal have told us that whatever exile we have been through the Shechina has come with.

Says Harav Chizkiyohu that Harav Dessler explained the ‫ קינה‬in the same vein. Both exits brought us to the same recognition in the Creator of the world, because both were done with the same love and closeness. It just depends on us, if we merit then it will be like the exodus of Egypt with the sound of song and joy through open miracles, but if we do not merit then it will be like the exile from Jerusalem. The comparison is therefore very befitting as both departures brought us close to Hashem, just since we weren’t behaving correctly we didn’t merit and were forced to be exiled this being the only way for us to come back to Hashem, but together with Hashem.

Rabbeinu Yehonason Eybishitz (‫)יערות דבש דרוש י”ג‬ adds a fascinating dimension to this idea, citing the Yerushalmi that the 1st Beis Hamikdosh was destroyed on the 1st of Av. This day he proves from a Gemoroh in Eruvin fell on a Shabbos. Why was it necessary for the Beis Hamikdosh to be destroyed on a Shabbos?

The Zohar writes that the Shechina never leaves the Yidden on Shabbos and Yom Tov. This is why the Beis Hamikdosh had to be destroyed on Shabbos in order that the Shechina could be together with the Yidden at this painful moment of going to exile and losing our home, to go with us into exile and to share our sorrow and pain.

QUIZ TIME

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13. Parshas Devorim is always the last of the three weeks. How is this significant? livingwithmitzvos.com

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ANSWERS 1. The Bartenura explains that since it is the beginning of the sefer therefore did not want to rebuke openly. However, after this initial cloaked rebuke, then came the open telling off. Perhaps another answer is that we see from here the pathway of rebuke. First you start in a soft veiled way and then when see that this is being accepted go on to a more open clearer rebuke.

2. The blessing of Hashem has a condition attached. The Jews must keep the Torah in order to merit the blessing. However, Moshe’s blessing was without preconditions. (Maskil Ledovid) 3. Sheini starts with a possuk that begins with the word “Eicha” and is about a complaint. Therefore in order to not start from something bad there the stop is made one possuk before it.

4. The possuk of (1:12). It uses the word “Eicha” and discusses Moshe’s frustrations at the people constantly arguing and bickering. It is said in the same tune used for Megillas Eicha. Parshas Devorim is always the week before we read Megillas Eicha.

5. The Vilna Gaon (Aderes Eliyohu) brings that those appointed over one thousand were directors of battles; those over hundreds were the real judges of court cases; those over fifty were those who taught Torah to the masses (known as “the Zekeinim”) and those over ten were the policemen, shotrim. Each nation has its own characteristics that are reflected in their language. Therefore knowing their language would tell them a lot about the people. (Gur Aryeh) The Jews had been commanded to kill the seven nations of Eretz Yisroel. However, these people could trick them and dress up as other nations. How then would they know whom to kill? They would know this by knowing what language they spoke. (Sifsei Chachomim) 6. The Ramban answers that really Moshe was punished for Mei Meriva but it is mentioned here since it is being grouped together with those punished for different sins who could not enter Eretz Yisroel. However, even though there were other people who also died, specifically Moshe is mentioned because of the results of his sin. Yehoshua was appointed as the next leader and he was also rewarded in Eretz Yisroel for his part in opposing the spies. Thus, all of these are mentioned here as they are all connected to the sin of the spies. The Kli Yokor answers that by the splitting of the sea the Jews reached a level of emuna in Hashem and Moshe. This was undone by the meraglim and by the sin of Mei Meriva.

Therefore these are grouped together. Another answer he gives is that due to the sin of the meraglim the Jews had to stay in the desert for forty years. Then Miriam died, the water stopped and this resulted in Mei Meriva. This means that the cause that enabled this to happen and

Moshe’s punishment was due to the meraglim who caused the decree of exile in the desert. However, the Sforno and Ohr Hachaim seem to say that Moshe did die due to the sin of the meraglim. This was because if not for the meraglim the Jews would have entered Eretz Yisroel and Moshiach would have come…

7. Malbim (Shelach) says that both are true. Amolek and Canaan came down to fight from on top of the mountain while the Emoiri came from the side of the mountain. Hamek Dovor adds that the main nation was the Emori as mentioned in Parshas Devorim but they were assisted

by Amolek and Canaan. Another answer is that the Emori chased the Jews down the mountain. The Jews fled for assistance to Amolek and Canann but instead of helping them they also chased them away.

8. Rashi brings that like when a bee stings it dies, so too happened to these nations after they attacked the Jews. It is also expressing that this was not a normal battle. Really these nations were weak and it was only due to the sin of the Jews that they were victorious. Another angle about this is like with bees they came in swarms and follow the lead of one so too the bees came out in swarms. (Tosfos) Like bees don’t wait for you to come to them but they come to you so too with these nations (Yohel Ohr) Like bees only sting and injure a person so too the Jews were not killed but only injured. A proof to this is that their deaths are not mentioned in the possuk. (Rosh) 9. The Gemara (Avoda Zora 25a) brings that the sun stopping happened three times. For Moshe, as mentioned in Parshas Devarim, aby the battle with the giant Og; by Yehoshua when he went to defend the Givonim from attacking forces; by Nakdimon ben Gurion when he went to pay back the pits of water on the last day it was owed to save him from paying an astronomical amount of money.

10. The Sforno explains that it means the amos measurement not as we know it (by our five or six tefochim) but as the Ama measurement of one of the Refoim giants. An amah in this posuk is measured from the elbow to the middle and tallest finger of the hand of the giant and not the average man’s.

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

12. Parshas Devorim contains Moshe’s words of rebuke to the Jews. The haftora of Chazon is connected to the parsha as it contains Yeshaya’s rebuke about the churban. This is appropriate to hear before Tisha B’Av.

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