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‫פרשת עקב‬ ‫מברכין החודש‬ ‫כ"ג אב תשע”ח‬

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‫ ) ר”ת‬9.45 PM

‫שקיעת החמה‬

‫חצות‬

‫סו"ז‬ ‫תפילה גר''א‬

8.43 PM

1.07 PM

10:33 AM

‫סו"ז ק"ש מג"א סו"ז ק"ש גר"א‬ 9.17 AM

8.41 AM

4TH AUGUST 2018

'‫ פרק ד‬:‫פרקי אבות‬ ‫כה‬:‫יא‬-‫יב‬:‫ ז‬:‫קריאת התורה‬

‫הנץ החמה‬

‫עלות השחר‬

‫זמן‬ ‫הדלקת נרות‬

‫פלג המנחה‬ ‫עש''ק‬

5.28 AM

4.16 AM

8.30 PM

19:09 PM

Rabbi Berel Wein

Founder and Director of the Destiny Foundation

Parshah

Priorities: Nothing is Small Rashi, in commenting on the first word of this week’s parsha, employs an interpretation of the word eikev, which in the context of the verse itself means “since” or “because.” It usually denotes a cause and effect relationship – because you will observe Hashem’s commandments, then blessings and physical rewards will descend upon you. Rashi, however, based on midrash, expands the meaning of the word eikev and uses an alternative meaning of the word, meaning “foot” or “heel.” He comments that there are commandments and values in Torah life that the Jews somehow take lightly. They grind them into the dust of everyday life by stepping upon them with their foot and/or heel. It is these, so to speak, neglected commandments and values that are the true key for spiritual success and a good life. Rashi emphasises to us that the choice of the word eikev, in the beginning verse of the parsha, is not merely a literary issue of vocabulary. Rather, in the choice of that word, the Torah is teaching us the valuable lesson of life that there really are no small things or inconsequential acts. The Rabbis in Pirkei Avos taught us to be careful with “light” commandments just as we are justly careful with more stringent and weighty commandments. The rabbis emphasise that one does not know the true effect of the observance of these “light” commandments in the reward and punishment scheme of the judgment of Heaven. So the Torah in effect teaches us to watch our step and actions lest our heel unintentionally treads upon a holy commandment and/or value. It is difficult for us to measure differing values and the weight and worth of any of the commandments of the Torah. In cases of conflicting values and contradictory instructions, the halachic process

NOW IN THE FOLLOWING PLACES

resolves for us what our behaviour and action should be. Yet, on an intellectual and spiritual plane, we are always faced with decisions regarding our priorities of behaviour and action. I am attempting to muster some semblance of intent and devotion in my recitation of the prayers when a poor man shoves his hands in front of my face demanding that I give him some money. What shall I do? Shall I ignore the poor man and attempt somehow to regain my devotional intent in prayer or shall I abandon the prayer and grant a coin to the beggar? Which value shall I tread upon with my heel? We are faced with such a type of dilemma on a regular daily basis. Somehow if we can balance our priorities and not subject any of them to be ground under our heels, great things can be accomplished. And even if we are unable to actualise such a balance, the recognition of the potentially conflicting values and actions – the realisation that one is not ever to judge Hashem’s commandments as being light and heavy, important and less important – is itself a great step toward true spirituality and an understanding of Judaism. In the American Revolutionary War there was a famous colonial flag that proclaimed: “Don’t Tread On Me!” In effect, this is the message of the Torah regarding observance of commandments and our attitude towards Torah and tradition.

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Shomrei Shabbos Chevra Mishnayos & “‫”דרכים בפרשה‬

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SEDRA SUMMARY

‫ואכלת ושבעת וברכת את ה' אלקיך על הארץ‬ )‫י‬:‫הטבה אשר נתן לך (ח‬ "And you will eat and be sated, and you shall bless the Hashem, your G-d, for the good land He has given you" [8:10]

n this week’s parsha, we learn about the mitzvah of birkas hamazon. Although it is one of the basic tenets of humanity to know how to say thank you, and for the reason of building our character alone, it would have been enough to obligate us to say thank you, there needs to be more to it than this. In fact, there are many opportunities in this world to show hakaras hatov to the One that is meitiv us. But does Hashem really need our thanks? Are we in fact doing this for Him? Does the fact that Hashem commands us to do this lessen what we are doing?

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oshe Rabbeinu continues his closing address to the Bnei Yisrael, promising them that if they will fulfil the mitzvos of the Torah, they will prosper in the Land they are about to conquer and settle in keeping with Hashem’s promise to their forefathers. Moshe also rebukes them for their failings in their first generation as a people, recalling their worship of the Golden Calf, the rebellion of Korach, the sin of the spies, their angering of Hashem at Taveirah, Massah and Kivros Hataavah (“The Graves of Lust”). “You have been rebellious against Hashem” he says to them, “since the day I knew you.” But he also speaks of Hashem’s forgiveness of their sins, and the Second Tablets which Hashem inscribed and gave to them following their repentance.

In a monumental discussion of birchas hamazon, Rabbeinu Bachye sheds light on this and on the entire concept of making brochos. He writes that the purpose of brochos was not at all meant for Hashem. Hashem has no need at all for our brochos. Hashem needs nothing; He has everything, and He is the mekor habrocha. Rather, the purpose is twofold and it is for us. We are actually the winners when we make brochos.

Their forty years in the desert, says Moshe to the people, during which Hashem sustained them with daily mann from heaven, was to teach them “that man does not live on bread alone, but by the utterance of Hashem’s mouth does man live.”

Firstly, we are testifying to the direct involvement of Hashem in this world. We are proclaiming our recognition that it is Hashem that provides all the sustenance in this world needed to live, and without Hashem’s involvement, we would cease to exist. Hashem wants us to recognize the chessed that He does with us and that He is the Supreme Being.

Moshe describes the land they are about to enter as “flowing with milk and honey,” blessed with the “shivas Haminim/seven kinds” (wheat, barley, grapevines, figs, pomegranates, olive oil and dates), and as the place that is the focus of Hashem’s providence of His world. He commands them to destroy the idols of the land’s former masters, and to beware lest they become haughty and begin to believe that “My power and the might of my hand have made me this wealth.”

Furthermore, Rabbeinu Bachye continues, Hashem set up the world in a manner that when one makes a brocha, it brings about an equal and counterpart reaction from Hashem. When we make a brocha on a fruit, it triggers an outpouring of blessing on that particular item in the world. We are the true beneficiaries of our brochos.

A key passage in our Parshah is the second chapter of the Shema, which repeats the fundamental mitzvos enumerated in the Shema’s first chapter, and describes the rewards of fulfilling Hashem’s commandments and the adverse results (famine and exile) of their neglect. It is also the source of the precept of tefilla and includes a reference to the techias hamesim.

The gemara in Brachos (35b) tells us that if someone has enjoyment from this world without making a brocha, he is actually stealing from Hashem and from Knesses Yisroel. He steals from Hashem by denying Him that necessary recognition that Hashem

Parshah involves Himself in our lives in every facet. Furthermore, he steals from the people because he withholds the blessings and bounty that would have been triggered as a result of making the proper brocha. The Dubno Maggid takes this a step further. The gemara (ibid) teaches that this person is actually compared to and is considered a partner of the terrible Yaravam ben Nevat that caused Klal Yisroel to do aveiros and ruin the relationship between us and Hashem. The Maggid explains this gemara as follows: Assuming that the purpose of the brocha is to acknowledge Hashem, why are we particular about which brocha is the correct one? If one says the wrong one, he has not fulfilled his obligation. But why should it make a difference, after all, he is still expressing honor to Hashem? Quoting the Shelah HaKadosh, the Maggid explains the same yesod that we mentioned above that brochos bring down to this world further power of growth. When making a brocha on an apple, all the apples of the world are improved. But when making the incorrect brocha, the trigger for those foods is not “pulled”. Accordingly, we now understand the gemara. We are stealing from Hashem the potential of giving further blessing and bounty to the world. We are stealing from knesses Yisroel because next year the apples will not grow as well as it could have, lacking the blessings from Hashem. Furthermore, this compares to Yeravam because not only are we not making our own brocha, but we are ruining it for everyone else as well. This can be compared to one that borrows and does not pay back. The lender no longer wants to extend credit, to him or to anyone else. So too, when we make brochos, Hashem “wants” to give us more in the future. Conversely, when we don’t make the bracha, Hashem won’t give to this person or to the others. No man is an island! We all have a responsibility to one another. With all the emphasis in the world on “Tikkun Olam”, perhaps one of the greatest, if not “the” greatest thing that we can do in doing our part is to make a brocha on the great bounty that Hashem continuously bestows upon us, and by giving Hashem that brocha, we are actually giving ourselves.

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QUIZ TIME

1. livingwithmitzvos.com

In Parshas Eikev (8:8) the Shivas Haminim, the seven species that Eretz Yisroel is praised with, are detailed. Why does the word “eretz” separate the first five species from the last two?

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Rabbi Dovid Roberts

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The author can be contacted at rabbi.roberts@federation.org.uk

Federation

Just Say No! ‫ – הכל בידי שמים חוץ מיראת שמים‬All is in the hands of Heaven, except for the fear of Heaven This famous principle, articulated by R Chanina in the gemara, is based on the passuk in this week’s parsha, where Moshe relays the plea from Hashem to the people – “All I ask from you is to fear me” In 1982, the phrase “Just Say No” first emerged when Nancy Reagan was visiting Longfellow Elementary School in Oakland, California. When asked by a schoolgirl what to do if she was offered drugs, the First Lady responded: “Just say no.” Just Say No club organisations within schools and school-run anti-drug programmes soon became common, in which young people were making pacts not to experiment with drugs. This may sound pretty banal and uncontroversial, but the idea of placing responsibility and accountability squarely upon the person making the moral decision, irrespective of other conditioning factors, such as poverty, peer-pressure, socio-economic deprivation, weak character, etc, continues to offend the liberal mindset. The idea that we are responsible for our own actions is increasingly being challenged on many fronts1. The Guardian2 published an article containing the following quotes; “It (Nancy Reagan’s ‘Just Say No’ campaign) spread fear and ignorance instead of information, placing all responsibility on the individual while denying them the tools they need to make key decisions. Unless we radically change course and acknowledge the realities of American drug use and its underlying socioeconomic factors, millions of kids like me will continue to grow up and say yes.” The idea that we act as autonomous moral agents, that of bechira – free will, is arguably the most fundamental idea in Judaism. Absent that facility, and we are no different to animals, driven irredeemably by instinct, inclination and environment. We become victims, rather than perpetrators, blaming everyone but ourselves, and the consequence is a blame-free culture. The Rambam identifies bechira as that which sets us apart, the marker which defines what it means to be human. However, fascinatingly, he builds the case in a twostep process. 1 Witness the challenges to free will from the very respectable discipline of neuroscience (B Libet, S Harris, et al) to craft a scientific narrative for determinism. 2 Tuesday March 8th 2016

In the beginning of the fifth perek of Hilchos Teshuva3, the Rambam identifies the uniqueness of Man with his ability to discern Good and Evil, and act freely upon (despite?) that realisation. His prooftext, is a surprising one.

‫הן האדם היה כאחד ממנו לדעת טוב ורע‬ ‘Now man has become like one of us, knowing good and bad’ The Rambam then proceeds to elaborate and explain the possuk to us, though, arguably, it is a straightforward statement, not requiring elucidation.

‫ הן מין זה של אדם היה יחיד בעולם ואין מין שני‬:‫כלומר‬ ‫ שיהא הוא מעצמו בדעתו ובמחשבתו‬,‫דומה לו בזה הענין‬ ‫ ואין מי שיעכב‬,‫יודע הטוב והרע ועושה כל מה שהוא חפץ‬ ‫בידו מלעשות הטוב או הרע‬ That is as if saying: “Behold, this species, man, stands alone in the world, and there is no other kind like him, as regards this subject of being able of his own accord, by his reason and thought, to know the good and the evil, and to do whatever his inclination dictates him, with none to stay his hand from either doing good or evil; The first observation, surely, is that the Rambam is identifying this as elementally human, this is unconnected with being Jewish! To be human is to have a G-d given intelligence, capable of correctly identifying good and evil, as well as having the ability to act autonomously. Furthermore, he uses no less than three separate nouns to stress Man’s ability to utilise his brain independently to determine what is good and what is evil - ‫מעצמו‬

‫בדעתו ובמחשבתו‬

After arguing passionately and unapologetically in the subsequent halacha against the fools who argue for what is known today as Determinism, ie the denial of free will, he then does an astonishing thing. ,‫ והוא עמוד התורה והמצוה‬,‫ודבר זה עיקר גדול הוא‬ :‫ וכתיב‬,"‫ "ראה נתתי לפניך היום את החיים‬:‫שנאמר‬ ,‫ כלומר שהרשות בידכם‬,"‫"ראה אנכי נותן לפניכם היום‬ ‫ בין‬- ‫וכל שיחפוץ האדם לעשות ממעשה בני האדם עושה‬

‫טובים בין רעים‬

“And, this matter is a great fundamental, the very pillar of the Torah and its precepts, even as it is said: “See, I have set before you this day, life and good, and death and evil” (Deut. 30.15), and it is, moreover, written: “Behold, I set before you this day a blessing and curse” 3 Why it isn’t in ‫ הלכות יסודי התורה‬where arguably it ought to belong, is beyond the scope of this article

TEXT

SHAILATEXT 07403 939 613

(Ibid. 11.26). This is as if saying, the power is in your hand, and whatever human activity man may be inclined to carry on he has a free will to elect either good or evil” A seemingly redundant halacha – he has already established the axiom of free will, and evidenced it from the passuk in Bereshis. What purpose is served by repeating it, and offering another passuk as a source? The answer, I suggest, is that there are two layers to Free Will. The first is universal, and integral to the uniqueness of the ‫צלם אלוקים‬, and is entirely unconnected to being Jewish. To be Human is to have the basic ability to recognise Good and Evil (albeit in its most blatant forms), to give expression to that Divine component, the brain, and, ultimately, to bow to it, and heed its call. Hence, the pagan societies of the generation of the mabul were held accountable for theft (despite not being explicitly commanded)4, Sodom for their institutionalised indifference to tzedoko and social justice, and one after another, they failed to live up to being human, and were thus rejected and spurned, unworthy of the next stage in the development of Humanity, which was the revelation at Sinai and direct communication from Hashem in the form of the Torah. This process is being emphasise by the Rambam – the crux of the idea being that it is utterly impossible to progress to stage two, if one has not first acknowledged and mastered the art of being human in its fullest and truest sense5. The depth of Hashem’s plea to us, is now clear. I run the world, I am in charge of absolutely everything, except for one tiny, but crucial dimension, where you are like Me – I endowed you with a tzelem Elokim, the ability to think, and understand what is right and wrong. Additionally, you have a neshama, capable of connecting to My Torah. The only area that I have relinquished to you, is the arena of moral choices. To express humility6 and Fear of Me, to choose autonomously to submit and yield to My wishes. Paradoxically, choosing not to do, is the most exalted and majestic form of selfexpression. ,‫ חזקוני בראשית ז’ כ”א‬,’‫ ר’ בחיי בראשית י”ח כ‬,’‫ ו’ ב‬,‫ עיין רמב”ן בראשית ו’ י”ג‬4 ‫ שערי תשובה ג’ ט”ו (וע”ע משך חכמה‬,‫הקדמת ר’ נסים גאון לתלמוד בבלי‬ )‫ויקרא ו’ כ”ג‬ ‫ עיין בהרחבה בדעת חכמה ומוסר ח”א מאמרים ה’ – י’ דברים נפלאים‬5 6 ‫עקב ענוה יראת השם‬

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

by Aryeh Kaplan

The Living Torah info@parshapages.com

We find in .. P arshas Ekev. GudGodah ‫גדגדה‬

Kadesh Barnea

‫קדש ברנע‬ Massah

‫מסה‬ Tabh’erah, Tav’erah

‫תבערה‬

A staging-post in the Israelites’ journey through the wilderness, mentioned at Deuteronomy 10:7, probably identical with Chor HaGidgad in Numbers 33:32.

A town in the Negev identified by modern scholars as either Ain Qudeis or Ain Qudeirat. Mentioned in Numbers 34:4 as the southern point of the boundary of the Promised Land, and at Numbers 32:8, Deuteronomy 1:19 and Deuteronomy 9:23 as the place from which the twelve spies were sent into Canaan by Moses. It is sometimes identified with Kadesh (where Miriam died), although some rabbinic authorities dispute this, and is also thought to be the Rithmah listed at Numbers 33:18-19.

A place mentioned in Exodus 17:7 (under the name Testing-and-Argument), Deuteronomy 6:15 and Deuteronomy 9:22, so called by Moses because the people tested G-d by demanding that Moses produce water. It is mentioned in the blessing of Moses at Deuteronomy 33:8.

A spot beyond the Sinai desert, towards Paran. Following a period of unrest among the Israelites, this place was named ‘Burning’ by Moses to mark the spot where G-d’s fire had consumed the edge of the Israelite camp (Numbers 11:1-3; Deuteronomy 9:22).

Wheat - ‫חטה‬ Wheat’s essential role puts it first among the seven species. Since ancient times, it has been considered one of man’s most basic crops: from wheat flour, bread is produced. On Shavuot, the festival of the First Fruits, the first of the wheat crop would be brought to the Temple, as a culmination of the Omer period that began on Pesach.

Barley - ‫שערה‬ Barley was, and still is, an important grain in Israel. Because it requires less water than wheat, it grows even in the arid fields of the Negev (Southern Israel). Since it ripens before wheat, its harvest begins in the month of Nissan (spring). On Pesach, the Omer offering of barley was brought to the Temple in Jerusalem as part of the festival. Bread prepared from barley was considered to be “poor man’s” bread, possibly because it was not considered as tasty as bread made from wheat.

GRAPES - ‫גפן‬ Man has been cultivating grapes from the earliest times: the first vineyard mentioned in the Bible was planted by Noah after the Flood. The cluster of grapes, brought to the Children of Israel in the wilderness by the Spies, symbolized the bounty of the Land of Israel. Throughout the generations, grapes have provided fruit and wine, and contributed to the economy of the indigenous Jewish community. Wine, indicative of joy, is used in many Jewish rituals and ceremonies.

QUIZ TIME

2. livingwithmitzvos.com

What halachic difference is there when a fruit is from the shivas haminim?

Parshah Fig - ‫טאנה‬ The broad fig tree provides a lot of shade, as the prophet Micha proclaims in his vision of peace in the Land: “Each man will sit beneath his grapevine and his fig tree, and no one will fear. . . “ This sweet tasting fruit ripens in the hottest part of the summer and can be eaten fresh or dried. It was also one of the fruits brought to Moses by the spies to prove that the Land of Israel was fruitful. Following Jewish tradition, which identifies the tree of knowledge as the fig tree, the fig is also related to the Torah.

Pomegranate - ‫רמון‬ An old Hebrew song by Yaakov Orland portrays the pomegranate: The pomegranate tree has aromas that flow out from the Dead Sea and on to Jericho. . . The pomegranate is a dark red fruit with rich red flowers, and its abundant seeds. The pomegranate’s shape has been used in many decorative objects, such as the rimonim bells used to decorate Torah scrolls, the 200 rimonim of copper on the beams of the Temple, and the rimonim which decorated the High Priest’s garment in the Temple.

Olive - ‫זית‬ The olive tree is one of the oldest and most common trees in the Land of Israel. Indeed, there are olive trees in the Galilee that are estimated to be thousands of years old. The tree’s leaves are green all year round, its roots are strong, and the silvery underside of the leaves gives off a sheen of light. In Biblical times, olive oil was used to anoint priests and kings. In its purified form it was used to light the seven-branched Menorah (candelabra) in the Temple. The olive itself is eaten after having been preserved. Its oil is also used for cosmetics, healing compounds, and soaps. The olive branch has been a symbol of peace ever since it was used by Noah as evidence that the flood had ended. It is part of the emblem of the State of Israel, its deep roots symbolizing the people’s strong attachment to the land.

Date (Honey) - ‫דבש‬ The date is both one of the Seven Species for which the Land of Israel is noted, and one of the Four Species used on the festival of Sukkot. The date tree is a tall and its fruit grows in clusters near the top. The sweet dates, which ripen at the end of summer, are eaten fresh or dried; they are also used to make honey. The tree itself is quite versatile -- its branches being used for cover (as in the Sukkah), its fibers for rope, and its trunk for building.

A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye The Pasuk (Devorim 10:12) says “And now, Yisroel, what does Hashem your G-d require of you but to fear Hashem your G-d” Rashi says based on a Gemara in Brachos 34b that this means all is in the hand of Hashem apart from yiras shomayim - fear of Hashem. The Ma’ayanah Shel Torah brings the Ohel Torah who explains further that when one prays to Hashem to fulfil a request of his, he cannot be certain that his prayer will be answered. The decision to answer the prayer “is in the hands of Hashem”. This does not apply to a case where one davens for help with yiras shamayim. When one does so, he can be sure his prayer will be answered.

Rabbi Yehonasan Gefen

Rabbi for Keter HaTorah

Parshah

The author can be contacted at gefen123@inter.net.il

CLINGING TO THE WISE MAN

n Parshas Eikev, the Torah commands the people to go in the ways of HaShem, and to”cling to Him”.1 The Sifri2, quoted by Rashi, asks how it is possible to cling to HaShem, given that He is described in another place in the Torah as an “all-consuming fire”3? The Sifri answers that the Torah is instructing us to cling to Talmidei Chachamim4 and their students; by doing that it is considered as if we cling to HaShem himself. The Rishonim5 derive from here an obligatory Mitzvo to learn from Talmidei Chachamim and try to develop a connection with them, in order to learn Torah with the correct understanding.6 A person might understand that it is a good hanhago (mode of behavior) to cling to Chachamim, however it is essential to recognize that it is a Torah obligation. Moreover, the Sefer HaChinuch writes very strongly about the importance of keeping this Mitzvo. He says; ”One who transgresses this and does not cling to them [Chachamim]…transgresses this positive Mitzvo, and his punishment is very great, because they are the [basis of] the existence of Torah, and a strong foundation for the salvation of souls, and anyone who is with them a great deal, will not come to sin..”7 The Mesillas Yesharim also discusses the importance of learning from Talmidei Chachamim, particularly with regards to personal growth. He writes that one of the main strategies of the yetser hara is to confuse people so that they do not recognize the difference between good and evil. Accordingly, they believe they are acting correctly, when in truth they are being tricked by their yetser hara. How can a person avoid this trap? He answers with an analogy. A person finds himself in a very complicated maze, and there is only one path that leads to the exit, however, most paths do not lead anywhere, and in fact take him away from his destination. The person has no way himself of finding the correct path because the possible paths look identical to each other. The only way to escape such a maze is to take advice from someone who has already been through the maze and arrived safely at the other side. He can advise the person stuck inside which is the correct path to take. So too, 1 Eikev, 11:22. 2 Sifrei, 11:21, quoted by Rashi, Eikev, 11:22. The Gemara in Kesubos, 111b makes the same point. 3 Va’eschanan, 4:24. This is obviously not meant to be understood literally, rather in a figurative sense. 4 Literally translated as ‘wise students’ – it refers to people who have learnt and internalized vast amounts of Torah. 5 Early commentators, who lived in the period from the 10th Century until the 15th century. 6 See Sefer HaChinuch, Mitzvo 434. There are two aspects to this Mitzvo – one is the obligation to study from Talmidei Chachamim and the other is to serve them or spend as much time with them as possible. In this essay we will focus on the aspect of learning from them. 7 Sefer HaChinuch, ibid.

a person who has not yet mastered his yetser hara will find it impossible to overcome it without the guidance of Talmidei Chachamim who have spent many years refining their characters.8 We have seen how essential it is for one’s spiritual well-being to learn from Chachamim. However, a person may argue that this is an overly difficult Mitzvo because a significant amount of effort and persistence is required to attach oneself to Chachamim due to their busy schedules and the fact that already many people flock to them. The answer to this point is found in the words of the greatest Chacham, Moshe Rabbeinu. In Parshas Devarim, he recounts the episode when Yisro suggested that Moshe refrain from ruling on every matter of law, rather, other wise men should be appointed to guide the people in certain questions.9 The practical reason for this was in order to lessen the burden for Moshe and for the people who had to wait a long time for Moshe to be available.10 Moshe agreed to the suggestion and instructed the people to appoint Chachamim. The people gladly agreed to this request. Rashi points out that in his recollection of this incident, Moshe rebuked the people for their enthusiasm for Yisro’s idea. Moshe was telling them, “you should have answered, Rabbeinu Moshe, from who is it better to learn, from you or from your students, is it not [better to learn] from you, who suffered over it [the Torah]?!”11 Moshe rebuked them for not wanting to learn from the greatest Chacham, despite the fact that they would have to endure significant hardships in order to do so. We see from here how important it is to be willing to be moser nefesh12 to learn from Chachamim. This lesson is borne out by a teaching of Chazal, that a person who learns a great deal of Torah but does not cling to Talmidei Chachamim is considered an am ha’aretz (ignorant person).13 Rav Chaim Shmuelevitz zt”l explains that one who learns alone only relies on his own understanding and does not turn to wise people for guidance. Because he does not verifiy his understanding with Chachamim, it is inevitable that he will come to make serious mistakes in his learning.14 In contrast, one who clings to Chachamim can achieve great levels in his wisdom. The Alter of Novardok zt”l expressed this point when extolling the greatness of Rav 8 Mesillas Yesharim, Ch.3, ‘Explanation of the parts of Zehirus’. 9 Parshas Devarim, 1:12-15. 10 Parshas Yisro, 18:18. 11 Rashi, Parshas Devarim, 1:14. 12 Mesiras Nefesh is most accurately translated as self-sacrifice. 13 Brachos, 47b. 14 Sichos Mussar, Maamer 14, p.61-2. See there, where he brings an example of this phenomena.

Chaim Ozer Grodzensky zt”l. “His wisdom and genius is so great and of so much depth and breadth, because when he was young he was always to be found in the presence of the Gedolei Hador (greatest Rabbis). He never said to them, ‘accept my opinion’, rather he made himself into a ‘vessel’ who would listen and absorb all the opinions and explanations of all the Gedolim there. He absorbed into his very being all the wisdom that he heard and his wisdom became purified and elevated by the greatness of many generations that became embedded in his mind.15” When we discuss the greatness of Rav Chaim Ozer we generally focus on his incredible natural genius and ability to think of many things at the same time. We see from the words of the Alter that the key to his greatness was his willingness to learn from Talmidei Chachamim. We have seen how essential it is for one to learn from Chachamim. The Sefer HaChinuch points out that this Mitzvo is also incumbent upon women. He writes, “This Mitzvo is in place in every place, at all times, for men, and it is also a Mitzvo for women to hear the words of Chachamim so that they will learn how to know HaShem.”16 It is interesting to note that the Sefer HaChinuch also writes that women are not obligated in the Mitzvo of Talmud Torah (learning Torah)17 Nevertheless, they are obligated to seek out Chachamim to guide them in their Avodas HaShem. It is clear from the sources discussing this Mitzvo that both men and women must strive to learn from Chachamim. This is a particularly relevant lesson to people who grew up in more secular environments. In the secular world, the concept of ‘asking the wise man’ for guidance in life issues is almost unheard of. This is partly because intelligence and life wisdom have no necessary correlation. As a result of this, a baal teshuva may find it unnatural to ask life questions to Rabbis. Rav Noach Weinberg zt”l addressed this issue – he pointed out that in the secular world, people spend many years on studying in order to attain a certain qualification. However, with regard to basic life issues, such as marriage, child rearing, and life satisfaction, people spend almost no time studying how to succeed. The results of this failing are clear to see, with the divorce rate skyrocketing, family relationships consistently failing, and general life dissatisfaction commonplace. The Torah teaches that in all such issues it is essential that we learn from Chachamim, people who understand the Torah approach to life challenges. 15 ‘Hameoros Hagedolim’, quoted in Mishel Avos, ibid. 16 Sefer HaChinuch, Mitzvo 434. 17 Mitzvo 419.

MY WEEKLY HALACHIC QUESTION

Rabbi Avi Wiesenfeld

Rosh Yeshivas Beis Dovid Author “Kashrus in the Kitchen” & “The Pocket Halacha Series”

Travelling & Vacation

Halachah

(Part 2 of 2) Mezuzah

Feeding Animals

Q. When one rents an apartment or house, must it have a mezuzah while he stays there?

Q. Is one allowed to feed animals with food fit for humans?

A. The requirement to have a mezuzah depends on where the property is located, and on how long one is renting it:

ÂÂ In Eretz Yisrael, one must affix a mezuzah regardless of the duration of the rental.

ÂÂ Outside of Eretz Yisrael, it depends on the duration of the rental. If it is being rented for less than 30 days, there is no obligation to affix a mezuzah.2 If one rents an apartment or stays in a hotel room for more than 30 days, the poskim disagree about whether he must affix a mezuzah there or not.

Car Safety Q. What halachos should one be aware of when driving a car? A. Included in the Torah’s commandment, “‫“ – ”ונשמרתם מאד לנפשתיכם‬And you shall guard your lives well” (Devarim 4:15), is the requirement to drive safely. Some poskim include in this halacha a prohibition against driving over the speed limit.3 Also included in this halacha is a prohibition against speaking on a phone while driving, since doing so puts oneself and others in grave danger.

A. Yes, although many poskim say that bread should not be thrown to animals.5

Q. Must one was his hands with netilas yadayim after touching an impure animal? A. No, one does not have to wash netilas yadayim.6

A Church Q. Is one permitted to enter a church while sightseeing? A. No, one may not enter a church, even if it is for the purpose of sightseeing. However, one may enter adjacent buildings that are open for the public (e.g., washrooms), even if they are owned by the church. There is a dispute among the poskim if the same prohibition applies to entering a mosque.7

Q. Is one permitted to look at a church clock to see the time? A. One may look at such a clock since it was made for passers-by and not specifically for avodah zarah.8

Lo Sechanem

Ribbis

Q. May one praise the beauty of a non-Jew’s home, hotel, store, and the like?

Q. Is there any concern for forbidden ribbis (interest) when one borrows or changes money of different currencies?

A. Whenn one praises the non-Jew not with intent to find favour in his eyes, but with intent to praise the skill he had to have in order to make it, it is permitted.4

Q. May one tell a non-Jewish taxi driver to “keep the change” after a ride? A. This poses an issue of lo sechonem, however practically speaking, if not doing so will cause a chillul Hashem, or doing so will cause a Kiddush Hashem, then one should tell the driver to keep the change. 1 Shulchan Aruch Yoreh De’ah 286:22. 2 Ibid. 3 See Shevet HaLeivi 6:112:1. 4 See Gemarah Avodah Zara 20, Shulchan Aruch 151.

A. One may not borrow money if he intends to pay back the loan with money of a different currency, if the currency with which one is paying back is worth more than the one which he borrowed. For example, one who borrowed 100 Canadian dollars may not repay the loan with 100 American dollars. However, if one pays back the loan with American currency equivalent to the value of the borrowed money at the time of payment (not at the time of the loan), it is permitted. Moreover, there may be a problem of ribbis even when one borrows money of a foreign 5 Mishnah Berurah 172:2. 6 Shulchan Aruch HaRav 97:3. 7 See Titz Eliezer 12:91:4. 8 Minchas Elazar 2:73.

currency and repays it with the same currency, if the transaction takes place in a country in which that currency is not widely used (for example, one borrows Israeli currency and pays it back using Israeli currency while in America). These halachos are complicated, and one should avoid paying back loans using a different currency prior to consulting a Rav.

Cutting in Line Q. Is there a real prohibition against cutting in line, such as a line waiting to pay at a supermarket? A. Yes. According to many poskim, cutting in line is tantamount to stealing.9

Q. Is one permitted to hold a place in the line for a friend? A. Yes. One may hold a place for a friend, but not for both himself and his friend.10

Killing Insects Q. Is killing insects included in the prohibition against causing pain to animals (tzaar baalei chayim)? A. There is no problem with killing insects that bother or disturb a person. One should not kill them needlessly, as they are Hashem’s creations, and just as “His mercy is upon all of His words,” we must also be merciful towards His creations.11 It is important to teach one’s children not to pain animals, since children often find small animals or insects and play with them. Buying from a Non-Jew as Opposed to a Jew Q. If one has a choice to buy either from a Jew or a non-Jew, is it preferable to buy from the Jew? A. There is a mitzvah to buy and support his fellow Jew.12 This mitzvah includes buying from a Jewish- owned store rather than a nonJewish-owned store, even if there is a small difference in price and buying from the Jew may be slightly more expensive.13 9 Rav Elyashiv zt”l quoted in “Peoples Money” (Bodner) page 78. 10 Ibid. 11 Nodah B’Yehudah Yoreh De’ah 2:10, Iggros Moshe Choshen Mishpot 2:47. 12 See Rashi Parshas Bahar 25:14, Rabbenu Bechaya, Chinuch Mitzvah 337, Ramo Yoreh De’ah 249:6. 13 Shut Be’er Moshe 2:120, Minchas Yitzchok 3:129.

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

riddle

Hadlakas Neiros Part II – Basic Rules

Q A

I just learned of the amazing importance of Hadlakas Neiros. What are the reasons why we light candles on Friday night? Should I be spending money to light with oil? There are three basic reasons given for the Mitzvah of Hadlakas Neiros: (1) K’vod Shabbos: Whenever there is an important meal, there are candles lit. One way of showing honor to Shabbos is by having lights heralding the onset of this special day. (2) Oneg Shabbos: Eating a meal in a well-lit area makes the food more enjoyable. (3) Shalom Bayis: If one’s house is dark, one may come to injury, and a Shabbos which is not well-lit will not be one of peace and harmony. The words of Shulchan Aruch imply that it is most optimal to kindle Shabbos lights of olive oil. Chazon Ish explains that olive oil was preferable because in the time of Shulchan Aruch it produced the most beautiful light. In practice, wax candles and liquid paraffin produce a light more beautiful than that of oil, therefore they would take precedence over olive oil. However, there are reasons Al Pi Kabbalah to light with olive oil, and therefore some are accustomed to always have two candles, those of Zachor V’Shamor, of olive oil. The remaining candles should be lit with the best type of light, either candles or paraffin.

Adapted by Rabbi Avraham Chaim Slansky

Rabbi Slansky can be contacted at avislansky@gmail.com

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

CLUE

Rashi waits a few Parshios after this one to clear this problem up for us.

ANSWER FROM LAST WEEK [Question: In this week's Parshah a place has a second name, however Rashi in a previous Parsha tells us that this place in fact has two other names. This place it seems has four names in total three of them come in one Parsha and one of those three plus another one comes in our Parsha. What are the four names in total and where previously did Rashi tell us this information?

In this week’s Parsha(Perek 4 Possuk 48) we come across the town of Chermon which is also known as Siyon. In Parshas Devorim(Perek 3 Possuk 9) the same place Chermon is given there an additional two names; Siryon snd Senir. So the town of Chermon has in total three other names; Siyon, Siryon and Senir.

ANSWERS 1. The Vilna Gaon explains that the first five species are foods consumed in their natural state. The last two are separated since the by-product of the fruit is used. They are used for the juice. The problem with this is that grapes are also mainly used for their juice as seen in the halochos of sechita, squeezing juices, on Shabbos that olive oil and grape juice is stricter since they are used mainly for their juice? The Meshech Chochma explains that in Mitzrayim they did not have naturally olives and honey. This is seen in that when the Jews complained in the desert about having things in Mitzrayim they only mention the first three fruits of these minim (see Parshas Chukas 20:5). Therefore the Torah adds the word “Eretz” before the last two minim since these are special to Eretz Yisroel! 2. Some differences: the brocha acharoina, end brocha; instead of a normal borei nefoshois we say Al HoEitz. Additionally, bikkurim are only brought from fruit of the shivas haminim

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Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home.

The Shivas Haminim, the seven fruits that Eretz Yisroel is praised for, occur in this week’s Parsha. However one of them the Torah calls Devash. We automatically assume this is dates ie honey that comes from dates and not bees. Where in Sefer Devorim does Rashi confirm this as he says nothing about it in our Parsha?

Parsha

Halacha from

QUESTION

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