Oneg Ki Savo

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North West London’s Weekly Torah and Opinion Sheets

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

‫ | כ”א אלול תשע”ו | פ’ כי תבא‬24th September 2016 Shabbos Times

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For questions on Divrei Torah please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@ jewishfuturestrust.com

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Gratitude Inspiring Simcha and Nullifying Fears

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Rabbi Reuven Stepsky | Director Shema B’ni I heard it said in the name of Rabbi Avigdor Miller zt’’l that anybody who is miserable, sad or feels down is lacking Hakaras Hatov. If he or she would spend a few minutes each day considering all the blessings Hashem bestows upon them, they would be dancing with joy! Therefore the key to achieving Simchas Hachaim is Hakaras Hatov.

In English, ‘Hakaras Hatov’ is often translated as ‘gratitude,’ however; Hakaras Hatov is much more than that. The literal translation of Hakaras Hatov is to ‘recognise the good’. It really means to review and contemplate the details of the good that has been bestowed.

This idea can be clearly identified in our parsha. When we fulfil the mitzva of Bikkurim; we are commanded to make a declaration (Mikra Bikkurim) “Arami oved avi …” In this declaration we talk about our struggles and challenges as a nation and as individuals. We then thank Hashem in detail for redeeming us from Mitzrayim with all the incredible nissim venifla’os, for bringing us to Eretz zavas chalav udevash and for the blessing of our harvest - the reward for the toil of our hands. After this declaration, the passuk tells us “vesamachta bchol hatov asher nasan lecha Hashem Elochkecha”. After we have recognized and been grateful for all Hashem’s brachos, the Torah tells us - you will be besimcha! Thus, the key to simcha is Hakaras Hatov!

We find a similar idea in Parshas Re’eh1 whereby we are commanded to rejoice on Sukkos. How can we achieve this madreiga of Simcha? The next passuk tells us “Vezacharta ki eved hayisa b’eretz mitzrayim”. You remember you were once an eved, just a lowly slave, with nothing to your name2. Then you contemplate everything Hashem has blessed you with;

We see how crucial it is to be continuously grateful to our Creator for all our material and spiritual blessings in every aspect of our lives. In fact, the Ohr Hachaim3 on the pasuk “vezacharta es Hashem Elokecho ki hu hanosein lecho koach” writes that one of the first strategies of the Yetzer Hara is to make us forget and overlook all the blessings, gifts and opportunities Hashem gives us on a daily basis. The Yetzer distracts us with his many tools; worry, fears, negative thinking, materialism, and the list continues. Therefore, in actual fact, not only does Hakaras Hatov inspire Simcha; it also nullifies worry, fears and negative thinking. Gratitude, fears and worries cannot coexist. When a person has Hakaras Hatov to Hashem; they realise there is no need to worry or be afraid at all. When a person is grateful to Hashem, he sees all the brachos in his life, and sees clearly all that Hashem has done and continues to do for him. Then he realises everything is from Him and that He is the Kol yachol, and there’s just no place for worry or fear - except for Yiras Shamayim! This idea is alluded to in Parshas Eikev4.

The Torah tells us that if we are fearful and ask ‘how will we be able to overcome these nations to conquer Eretz Yisrael, surely they are more numerous and powerful than us?’ “Zachor tizkor“ -Remember what Hashem did to Pharaoh in Mitzrayim. If you contemplate all that Hashem has done for you in taking you out from Mitzrayim; if you have Hakaras Hatov, there is no need to be afraid.

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The Sefer Hachinuch5 writes that the mitzva of Mikra Bikkurim is to actually verbalise our gratitude. It is not enough just think about it. He explains that this is because when a TEXT MAASER TO 07800 006 913 person actually says the words, it awakens his heart and stirs his imagination, so he is inspired to a new level of awareness ‫לע”נ ר’ שלמה דוד בן ר’ משה וינגרטן ז”ל‬ of all the chasdei Hashem. Although we do much of this as part of our daily tefillos and brachos; many Baalei BY BORUCH Mussar encourage and recommend KAHAN us to formulate and verbalise our own personal Hakaras Hatov list. In summary, gratitude inspires simcha Rashi tells us on Perek 27 Possuk 8 that and nullifies worry and fear.

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1 Devarim 16:11 2 Seforno

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This week’s parsha starts with the precious mitzva of Bikurim. ‘Why is it so precious,’ you may ask? The answer is because one of the yesodos we learn from parshas habikkurim is the concept of ‘Hakaras Hatov’. As we will see, ‘Hakaras Hatov,’ or ‘gratitude,’ is a linchpin in avodas Hashem.

3 Devarim 8:8 4 Devarim 7:18 5 Mitzvah 606

a Mishnah in Sotah 32a. However how did the Mishna get to the number 70?

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Rabbi Yissochor Frand | Rosh Yeshiva, Ner Yisrael Baltimore

PARSHAH

Parshas Ki Savo Not Being An Ingrate Is Not Quite The Same As Being A ‘Makir Tov’ Parshas Ki Savo begins with the mitzvah of Hav’as Bikkurim [bringing the first fruits to the Beis HaMikdash] and Mikra Bikkurim [reciting the Biblical passage associated with that ritual].

The farmer brings his first fruits to the Beis HaMikdash in Yerushalayim, hands them over to the Kohen, and then is recites a passage telling the story of all the kindnesses the Al-mighty has performed. He places this story of personal Divine kindness within the historical context of the entire development of the Jewish nation. Under most circumstances, a person not only brings the Bikkurim, he also recites the associated passage.

This passage is the prototype of Hakaras haTov – verbal expression of gratitude and indebtedness. The Medrash states regarding the words “Bereishis bara Elokim” [In the beginning

G-d created…] that the world was created for the sake of three entities that were called “Reishis” [first]: Israel was called reishis; Torah was called reishis; and bikkurim were called reishis. The Alshich wonders at the inclusion of the mitzvah of the first fruits in the list of the top three reasons the world was created. He explains that this mitzvah symbolises “Hakaras HaTov” [gratitude], which is such a fundamental idea in Judaism that it is listed along with Israel and Torah as one of the three reasons for creation of the world!

Rashi1 quotes a Sifrei on the words “And you shall say to him (i.e. – the Kohen): She’aincha kafui tova – to show that you are not unappreciative.”

The Sefer Avir Yosef from Rav Yakov Yosef 1 Devarim 26:3

Rineman, shlit”a asks a question: Why doesn’t the Sifrei use a positive expression “to show I acknowledge favours” rather than the negative expression “to show I am not ungrateful”?

Rav Rineman answers that when a person acknowledges kindness to the best of his ability, he expresses the full length and breadth of his sense of appreciation. A mere thank-you does not suffice. The five or six pesukim mentioned in the Mikra Bikkurim passage do suffice to meet the minimum requirement for fulfilment of the obligation to recognise favours in the positive sense. However, the best we can say regarding someone saying Mikra Bikkurim is that he no longer falls into the category of an ingrate. He has still not expressed the full length and breadth of his sense of appreciation.

There Are Messages All the Time The second insight I would like to share also comes from the Sefer Avir Yosef.

In Parshas Ki Savo, the people are commanded: “This day, Hashem, your G-d, commands you to perform these statues and the laws, and you shall observe and perform them with all your heart and with all your soul. You have distinguished Hashem today to be a G-d for you and to walk in His ways and to observe His statues, His commandments, and His laws, and to listen to His voice2.”

The Ramban and others ask what is the additional nuance contained in the concluding phrase “and to listen to His voice”? After having specified walking in His ways and observance of the statutes (chukim), commandments (mitzvos), and laws (mishpatim) what is left that the Torah needs to continue on with the words “and to listen to His voice” (lishmo’a b’kolo)? Has everything not already been said?

The Ramban offers several interpretations.

He suggests that “lishmo’a b’kolo” can mean to listen to the voice of (future) prophets. However, in truth, listening to a prophet is already a mitzvah and it should have been subsumed under the expression “lishmor mitzvosav” [to observe His commandments].

2 Devarim 26:16-17

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The Avir Yosef suggests an entirely different approach. We are accustomed to the idea that in post Biblical and certainly in post Talmudic times, the Al-mighty does not communicate with us anymore. In the time of the Beis HaMikdash, there were prophets and there was the Urim V’Tumim worn by the Kohen Gadol. There were ways that the Master of the Universe “talked” with us.

Even in later times, there was what the Gemara refers to as a “Bas Kol” – some type of Heavenly Voice that emerged from above to communicate somehow with us. Today it is different. When is the last time the Al-mighty “talked to us”? We live under the impression that the Ribono shel Olam does not communicate.

This is inaccurate. The Master of the World does communicate with us. It is not as accessible or blatant or open as hearing it from a prophet or even from a ‘Bas Kol’, but there are messages all the time. The Chafetz Chaim used to say on the pasuk “He makes the winds His messengers” (Oseh malachav ruchos3) that hurricanes talk to us. When the Chofetz Chaim used to hear thunder claps, he would ask “What does Father want?” Throughout life, the Al-mighty sends us messages.

The words “and to listen to His voice” mean it is our obligation and responsibility to perk up our 3 Tehillim 104:4

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ears and try to hear the message that the Ribono shel Olam is sending to us.

Rabbi Yisrael Salanter once walked past a shoemaker’s store late at night and found the shoemaker still at work, fixing a pair of shoes.

Rabbi Yisrael Salanter asked him, “It is so late at night, why are you still working?” The shoemaker responded “As long as there is oil in the candle, there is work to be done.” This was an innocuous statement, but Rav Yisrael Salanter took it to mean that as long as there is “oil in the candle” – i.e. as long as the soul burns yet within man, there is work to be done in terms of service to the Al-mighty.

The Gemara tells the famous story of Rabbi Akiva who was unlettered until the age of 40.

Rabbi Akiva walked by a stream and saw how a rock had been smoothed by constant dripping of water over time. Rabbi Akiva said that if water can make a rock smooth then Torah which is compared to water can make penetrate my head and I can learn as well. Rabbi Akiva thus viewed something as pedestrian as a stream of water and seized on the message he saw therein to change his life.

These are a few examples of “lishmo’a b’kolo” [to listen to His voice]. We need to aspire to this level of sensitivity to Hashem’s messages and “listen to His voice” by taking spiritual insight from everyday interactions and observations.

Which is the only letter of the Aleph-Beis missing from Parshas Bikurim?

‘Sabbath Mode’ Ovens

How to use them .. and how not to use them! [Part 1]

Rabbi Yisroel Moshe Guttentag Federation ShailaText and Whitefield Community Kollel

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Part 1: Use of an oven in food pre-heated before Shabbos and heating on Shabbos The advent of the ‘Sabbath mode’ ovens - manufactured under leading brand names some years ago - came as music to the ears of many housewives. Gone are the days of hot plates and slow cookers clogging the kitchen worktops. But are these ovens really the ultimate halachic solution for warming our Shabbos food?

Can I heat foods on Shabbos by putting them in the oven when on Sabbath mode?

The ovens which have made their way to homes in our communities have led to some confusion, and in the coming weeks, we will attempt to clarify how this innovation helps the Shomer Shabbos family.

The coming section will focus on the laws of bishul (cooking) and of ‘mechzi kimvashel’ – acts which could be perceived to be cooking.

The discussion in this week’s article will centre around the use of ovens on Shabbos in general; we will look at the issues of bishul – cooking on Shabbos - and shehiya and chazoro – the prohibitions involving food which was placed on a stove or in an oven to heat from before Shabbos.

Bishul itself is Torah-law and includes heating any raw food or liquid. A food which has already been cooked, is no longer subject to the prohibitions of bishul. Halocho distinguishes between the status of solid foods and that of liquids. Whereas pre-cooked solid foods may, in the right circumstances, be reheated on Shabbos, cold liquids may never be reheated. (According to Ashkenazi halocho, one would be permitted to reheat a liquid which had retained some warmth).

Can I heat foods in the oven before Shabbos?

The Shabbos blech and hot plate are an integral feature in our kitchens. The need for their use is mentioned in the mishna and gemoro in Shabbos – where the terminology which is used is ‘gerufoh’ and ‘ketumoh’. These terms refer to an oven which has had its coals either removed, shovelled to the side, or covered with soot and ash to diminish their heat.

To highlight this distinction, we could draw on the case of a cold chicken soup which, although fully cooked before Shabbos, could under NO circumstances be heated on Shabbos. On the other hand, warming a fully baked challah would not involve the issur of bishul – as it is solid and precooked.

Food cooking on a fire, even when in place from before Shabbos, was considered by Chazal to be a great temptation.

A concerned hostess is only a step away from stoking the fire as she may mindlessly try to improve her Shabbos foods. It is to prevent such error, that the blech – or as described above gerufoh uketumoh – serves as a safeguard. Having already diminished the fire’s heat at the onset of Shabbos, one is unlikely to later stoke the fire; instead, the blech’s presence will serve as a reminder of Shabbos and its halochos.

Even the solid precooked foods are subject to limitations as Chazal prohibited activities which look like bishul.

Placing a food on a fire initially was deemed by the Sages to be an act too dangerously similar to cooking itself (mechazi kimevasheil) and is prohibited.

When considering the likelihood of the householder making prohibited changes to the fire, the gemoro records that the teaching of Chananya that once food is already partially cooked before the onset of Shabbos, then there is no concern that the fire will later be stoked. This opinion forms the basis of the halocho as recorded by Remo that if the food has been halfway (or in times of great need a third) cooked at the onset of Shabbos, it may be left in place even if not gerufo uketumo ie with no blech in place.

Although many say that the pot should be full, Rav Shlomo Zalman Auerbach z”l ruled that this is acceptable even if the pot is empty. An upturned baking tray qualifies and it is common practice to thaw a dry-frozen challah, or heat a kugel for the day time Shabbos meal in this manner.

As mentioned, though, liquid foods may not be placed on the tray (unless they are still hot/warm). In a similar vein, placing foods on a central heating radiator would be permitted.

Instead, an acceptable means of reheating cooked solid food is by putting them on top of a kedeira – pot which is heating on a stove. This permission assumes that the lid of a pot is not a place in which one would usually cook, placing foods there shows an intent not to cook, but rather to warm the food.

How about an oven? Any oven whose general function is to bake and cook foods would not meet the criteria necessary to allow one to initially place foods in it on Shabbos. This act would always be deemed by poskim as mechazi kimvashel ‘looking like cooking’.

These rules remain true for food in an oven even when Sabbath mode is in use, and unless additional measures have been taken to provide gerufo uketumo status, the food in the oven would need to be cooked at the onset of Shabbos.

ÂÂ One may reheat cold dry foods by placing them on top of a pot warming on the stove.

ÂÂ Even when on Sabbath mode, all food left in the

ÂÂ Using an oven - even -with an active Sabbath mode

oven must be at least a third cooked before sunset – shkiya. The oven is not considered to be like a blech and is subject to the laws of shehiya.

- would be no different from using a regular oven and under no circumstances may one place foods in it on Shabbos.

ÂÂ In addition, when operating in Sabbath mode ovens, closing the door with food in place in the oven poses other serious halachic issues. (Read next week’s article for discussion of this point).

If I take food out of the oven can it be returned?

In the previous section we discussed the prohibitions involved in initially placing foods on the stove or in an oven.

In this section we move to a discussion of a topic called chazoroh – returning food to a fire.

Although the rules of shehiya dictate that food which has been mostly cooked prior to the onset of Shabbos does not require a blech or hotplate, one is advised to always have one in place. This is because of the further limitations imposed by the laws of chazoro.

The rules of chazoro teach that once food is removed from the fire during Shabbos, placing it back on the fire is permitted only if the following preconditions are met. 1) the food must be fully cooked 2) the pot was removed with the intention of being replaced 3) the pot is still being held in one’s hand. 4) a blech is in place.

To return food to a hot oven on Shabbos would only be permitted if the oven could be deemed to be gerufo uketumoh – the state which on a regular stove is created by putting a blech in place. This would only be possible if a dedicated metal casing was fitted inside the oven. Yet, even if such measures were taken, and all of the chazoro criteria were fulfilled, returning food to a hot oven, may be subject to further limitations.

In the gemoro’s words, the chazoro permission only applies when returning ‘onto it and not into it’. This instruction differentiates between the top of and the inside of a kirrah stove. Does this restriction apply to any heating appliance – and dictate that inserting into is prohibited – or was it referring to the specific stove prevalent in the times of Chazal?

Some contemporary poskim have ruled that one may return food to modern ovens. In his Responsa Shevet HaLevi (C:49) Rabbi Shmuel Wosner z”l suggests that it is only returning foods to the intense heat inside a kirrah stove which the Sages prohibited. Others – notably Dayan Weiss z”l in Minchas Yitzchok (C:28) and Shemiras Shabbos Kehilchoso, maintain that all contemporary ovens are subject to the limitation.

ÂÂ The Sabbath mode on an oven is not designed to

permit returning foods into it on Shabbos. In all instances, the rules of chazoro remain the same as when operating without Sabbath mode. According to many poskim, chazoro may NEVER be performed in an oven, even if fitted with internal metal casing.

In conclusion, when buying an oven with a Sabbath mode, remember that no food can be placed inside to heat on Shabbos itself. All foods must be partially cooked and left warming in the oven from before Shabbos.

In next week’s article, we will discuss the issues surrounding opening an oven door on Shabbos.

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The Mishna in Bikurim notes that there is a difference between a rich and poor man when bringing bikurim. The rich man gets back his basket while the poor man forfeits his to the Kohen. Surely it should be the other way around?

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PARSHAH

Reishis First and Foremost Rabbi Zev Leff | Rav of Moshav Matityahu

You shall take of every fruit of the ground produced by the land that Hashem your G-d is giving you. You must place it in a basket, and go to the site that G-d will choose (Devarim 26:2) The Torah commands us to take the

while fulfilling his father’s command to send

first fruits and bring them to the kohen as a

away the mother bird before taking her eggs.

thanksgiving offering to Hashem. Elsewhere

Since the Torah specifically promises length of

we are enjoined to dedicate all our firsts to

days for honouring one’s parents and sending

Hashem — the first shearings of the wool, the

away the mother bird, he conclude there is

first of the dough, the firstborn of man and

neither justice nor a judge. R’ Yaakov, however,

animal, etc. Why did the Torah not command

saw that reward for mitzvos is not in this world

us to offer the best of our produce and not

but rather in the next.

the first?

And so, too, from a good beginning comes

The importance of the first lies in the fact

good. The Gemara1 relates that when R’ Chiya

that it is the root and foundation of all that

reintroduced Torah in a generation in which it

follows. The foundation of a building must

had been forgotten, he began by planting flax.

be totally free of imperfections. A hairline

From the flax he made nets to capture deer.

crack in the foundation endangers the entire

Upon the skins of those deer he wrote the Five

building, whereas that same crack in the

Books of the Torah. He would then travel from

fourth floor would not be significant. Similarly,

town to town teaching Torah to five boys in

with respect to everything having to do with

each town. With each one learned one book

kedusha, the beginning must be holy and

of Chumash. To six older boys he taught one

pure if holiness and purity is to emanate from

order of Mishnah each. Each then taught the

it. Any imperfection in the root will manifest

others what he had learned, and in this way,

itself a hundredfold in what grows out of it.

Torah was once again established.

Therefore, we dedicate all firsts to Hashem to firmly establish the foundation and root of all that follows.

kedusha has been firmly established can impure oil be used for its maintenance.

The special significance that Chazal attach to the education of young children lies in the fact that we are setting the foundations of their Torah. Similarly, the blessings and curses uttered upon our entrance into Eretz Yisrael at Mount Eival and Mount Gerizim, emphasize the fact that our first encounter with Eretz Yisrael must set the foundation for our future settlement of the land. That required an intense awareness of our duties and responsibilities.

During the Ten Days of Repentance from Rosh Hashanah to Yom Kippur, it is customary to be extra stringent in one’s observance of mitzvos. Thus even one who is not usually strict about eating kosher bread baked by a non-Jew (pas palter) should nevertheless be strict during that period. At first glance this practice seems difficult to understand, for it applies even to a person who intends to eat pas palter the rest of the year. Are we trying to fool Hashem into thinking we are more pious than we actually are in order to secure a favourable judgment?

The significance of this conduct lies in

Why was it necessary for R’ Chiya to plant

the fact that Rosh Hashanah is not just the

the flax and make the nets. Couldn’t he have

beginning of the year, but reishis hashanah —

bought these? The answer is that very new

The Yerushalmi in Chagigah blames Elisha

the foundation and root of the year. Each

beginning is the construction of a foundation.

ben Avuya’s tragic departure from the path of

of these ten days must be treated as firsts,

Only if every step is taken with holy and pure

Torah on an incident that occurred on the day

dedicated to Hashem in purity and holiness.

intentions will the result be holy and pure.

of his bris. The great Sages of Jerusalem were discussing Torah at his bris with such intensity that a fire descended from the heavens and surrounded them. When Elisha’s father saw this, he announced that he would devote his son to Torah so that he would also be able to work such wonders. His father’s distorted motivation left its mark on his brilliant son, when later in life Elisha came to distorted conclusions on the basis of various incidents he witnessed. He saw a child fall to his death

Hence the extra stringencies, the more intense

The same principle answers a question

davening and learning, are not merely for

asked with respect to Chanukah: Why was a

show. They are designed to lay the foundation

miracle necessary to insure that the menorah

for the entire year. Even if the building of the

not be lit with impure oil? The halacha is that

coming year is not constructed of such quality

impure oil may be used for a mitzvah incumbent

materials, the foundation will give it strength.

on the tzibbur (community). Chanukah was a rededication of the Beis Hamikdash and the

Thus did the wisest of men say, “The end of the matter is greater than the beginning2,”

Menorah. As such it was a new beginning,

but can be understood, “A good end emanates

and only pure oil was fitting. Only when the

from the beginning.”

1 Bava Metzia 85b

2 Koheles 7:8

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The parsha talks about saying two viduyim: for bikurim and for maaser sheini.

Why by bikurim does he say it out in a loud voice while by maaser he says it quietly, ‘‫?לפני ה‬

Chazan Michael Simon

PARSHAH

A Time to Refocus

Chofetz Chaim Yahrzeit

‫כ׳ד אלול‬

Author of Mimini Michoel, weekly email on the Torah & Mo’adim [This dvar Torah is prefaced with a disclaimer, in that it is not intended to espouse any political opinion chas veshalom. Politics has no place in a Torah publication, still less in one intended for Shabbos reading. However, now that I have your attention, you may as well read on!]

It is undoubtedly a trite observation that power and wealth have been the root causes of most man-made machlokes and strife that the world has ever seen. Indeed, arguably, they retain that unsavoury notoriety. It is unhappily just as true on a macro-level amongst countries, ethnic groupings and the like, as it is on a micro-level, in communities and within families.

One might have surmised that we, the Jewish people, with our abiding loyalty to Hashem and all facets of His Torah, would be impervious to such machinations, but sadly it pervades many of our communities around the globe. Over the centuries authentic Yiddishkeit has regularly faced many challenges from multifarious sources, both external and internal. Yet, in the past few years, the phenomenon of widespread public and polemical antagonism and disrespect amongst ostensibly frum factions has reached seemingly unprecedented levels. Of course, it may just be that the immediacy and ease of dissemination of information has created an impression about the situation that belies the extent of its previous existence. Alternatively, I may simply be more naive and uneducated than most people give me credit for.

kohein. The farmer offers his choicest first fruits and says, higadeti hayom laHashem Elokecho ki vosi el ho’oretz asher nishba Hashem la’avoseinu lossess lonu – “I have declared this day to Hashem, your G-d, that I have come to the land which Hashem promised to our forefathers to give to us”.

The kohen’s actions, having received the bikkurim, are then described as ve’hinicho lifnei mizbach Hashem Elokecho – he sets the basket down before the altar of Hashem, your G-d. Of note is the fact that, in both cases, the Torah refers to Elokecho – your G-d, instead of Elokeinu – our G-d, which in this context seems rather surprising.

The Shinaver Rebbe zy’’a explains that this passage underlines the symbiotic relationship between Jewish leaders and those they lead. In order for a community to function properly, it requires a leader who guides and motivates his people. Simultaneously, a true leader must recognise that without the community, their leadership capacity is as nought. The mutual respect engendered by the recognition by each of the other’s role in Hashem’s definition of community is what causes it to flourish. The kohen and the farmer acknowledge this publicly using the deferential term Elokecho. The farmer, representing the community, proclaiming that societal virtues and accomplishments are the product of its leader’s guidance along the path of righteous existence. The kohen as leader, in turn, responds that success in his endeavours has only been possible, because the community is comprised of people who search for a better way of life and a deeper appreciation of Hashem. The Torah is the ‘golden thread’ at all times.

In any event, the skewing of Torah-true Jewish values for personal or factional gain evident in so many frum spheres (and to emphasise the apolitical stance of this d’var Torah, one could legitimately identify groups from the Ashkenazi, Sephardi, non-Ashkenazi/Sephardi and Chassidish worlds) is not only a terrible chilul Hashem. Just as importantly it does nothing to foster the ahavas Yisroel that should be at the core of all of our lives.

Being don lekaf zechus, such factions probably believe that their actions are entirely leshem shomayim. Yet the permissibility of compartmentalising mitzvos bein odom la Makom and those bein odom lechaveiro is a complete fallacy, as is demonstrated by an outstanding example in this week’s parshah.

Where this idyll breaks down it indicates that something far more base and unedifying has become the raison d’être of leader and/or those he leads. For us to be worthy of Moshiach, is it not time for some of our brethren to wake up to this truth?

The Torah describes in some detail the procedure for the farmer bringing his bikkurim as an offering [26:2-11]. In a departure from the norm, we are even told of a verbal exchange that takes place between the supplicant and the

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Published: September 16, 1933 Copyright © The New York Times

When and why does the Baal Korei read Parshas Ki Sovoi some pesukim loudly and others quietly?

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Rabbi Michoel Fletcher Mechaber Sefarim, Do You Know Hilchos Shabbos? and Do You Know Hilchos Brachos? Menucha Publications. Any comments: rabbimfletcher@gmail.com

PARSHAH

“Look Down…..And Bless Your People” In this week’s parsha of Ki Savo, we read about the vidui maaser, the declaration that one had observed the halachic requirements of mitzvos connected with tithing one’s produce.

responsibilities. Good characteristics are probably inherited, we perform mitzvos because of the good education we received or good influences which we have be in proximity to, etc. We do not have to negate our achievements but we should put them in context.

“I have removed all the consecrated food from the house, I have given to the Levi, the stranger, the orphan and the widow….I have not transgressed Your commandments nor forgotten to praise You….I have done all You commanded me.” The next pasuk continues with a request. “Look down from Your Holy abode and bless Your People Israel and the Land which You gave us as You swore to our Fathers, a land flowing with milk and honey”1. Rashi comments on this last pasuk, “We have fulfilled our obligations, now You fulfill Your obligations as it says, “If you keep my statutes, I will provide rain in the right time.”

However we should not look at other people’s achievements in this way. If they have learnt Torah we should try to be inspired by them, learn from their diligence.

If they have good characteristics we should try to emulate them. Whatever others have achieved should be played up not down. Even if there are imperfections with others we should assume they are done by mistake. If we are not sure, we should give the benefit of the doubt, etc.

desecration and social injustice. Yet the Gemara4 finds fault with Nechemyiah for the words which he said, “Remember in my favour, O my G-d, all that I have done for this People5.”

We can perhaps lighten our question slightly with a comment by the late Rav Yosef Dunner zt”l the revered former Rav of the Adas in his sefer Mikdash Levi. He points out that in the text of the Pasuk6 “I have done what You commanded me” the wording is “osisi kechol asher tzivisani.” (not chol but kechol). Indeed, writes Rav Dunner, a person cannot say that he has done everything (chol) that he has been commanded but approximately everything (kechol). We are still astounded, however, by the brazen arrogance of making demands on Hashem based on our apparently faultless observance as brought in Rashi: “We have done what we are supposed to do, now You do what you are supposed to do.”

These pesukim and this Rashi are very difficult to understand. Who can stand before Hashem and declare “I have done all You commanded me?” And if this is not enough chutzpa, as Rashi said, we then come with demands on Hashem. “We’ve done our bit, now You do Yours.”

A friend of mine from Ramat Beit Shemesh, Reb Yaakov Schoeman suggested the following possible answer.

The Mesilas Yesharim in his chapter on humility2, seems to warn us strongly against just such an attitude. No matter how much we achieve we should not forget that we have certainly not fulfilled all our obligations. Even what we have achieved has been only through the kindness of Hashem who gave us the means to do what have done.

Pirkei Avos3 says “If you have learnt much Torah, do not praise yourself for it because this is what you were created for.” There is never an excuse for arrogance. The Mesilas Yesharim brings the case of Nechemyiah ben Chachalya who was very successful in fighting intermarriage, Shabbos

There is a difference between the way we must look at ourselves and the way we should look at others. The Mesilas Yesharim is talking about the way we should look at ourselves, with humility. We should never think that our deeds are perfect. Surely we made mistakes, perhaps we could have done more. If we learnt Torah this is because Hashem has given us the possibility to do so in the form of our mental abilities, memory, a supportive environment etc.

If we have given Tzedaka this is because Hashem gave us the means to do so and we have merely fulfilled our

1 Devarim 26:13-15 2 Chapter 22 3 Avos 2:8

4 Sanhedrin 93b 5 Nechemyiah 5:19 6 Devorim 26:14

The Jew who asks Hashem for a blessing in the pasuk, is not talking about himself. Rashi uses the words “We have done what we should have done” Concerning himself he would have spoken with more humility. But he is looking at the achievements of the People as a whole.

Concerning others, he sees only perfection. He sees Jews faithfully tithing their produce and bringing the first fruits to Yerushalayim. He sees Jews making sure that orphans and widows are looked after. He sees Jews rising early go to a shiur and learning again in the evening after a hard day’s work. He sees acts of kindness, bikur cholim, hatzala, chaveirim, misaskim. He sees Jews in the midst of serious challenges living with emuna and bitachon. He sees a Jewish People loyally keeping details of halacha despite a galus of two thousand years. He sees holiness. And that is enough reason to beseech Hashem, “We have done so much, we have continued to believe in You and to keep Your mitzvos despite persecutions, pogroms and a Holocaust. Now, please, keep the promises You wrote in the Torah and in the Prophets and bless the Land You gave us that it should flow with milk and honey. May all the wickedness disappear like smoke, may the Tzadikim see and rejoice, may You give honour to Your People and may the time finally come to witness utzemichas keren l’Dovid Avdecho, bimhairo beyomeinu, omein.

ANSWERS 1. The letter Samech since the amount to give for bikurim is one sixtieth (Baal Haturim).

2. R’ Leib Lopian zt”l answers that the rich man brings his bikurim in an expensive basket and therefore wants it back. The poor man brings it in an inexpensive basket. However, since he does not have too many fruits to give and does not want it to look miserly therefore he stuffs the bottom with stuffing to look full. Imagine if the Kohen would need to return his basket and would empty its contents in public how embarrassed the poor man would be? In order to save the poor man from this the Kohen kept his basket.

3. The vidui of bikurim is said aloud because it talks about the greatness of Hashem. However, the vidui of maaser talks about a person’s actions and therefore is said quietly. (This same idea is seen by the Yomim Noiroim. R’ Shlomo Kluger explains that the reason why during these holy days we can say the davenning out aloud is because they are days of “Hamelech” where Hashem is closer to the world as King. Since these tefillos focus on the greatness of Hashem, therefore they can be said aloud. However, the

rest of the year a person must daven quietly since these davenings are full of personal requests.)

4. These curses are read by the Baal Korei quietly while the pesukim that deal with comfort, like those remembering the covenant, is read loudly. The rise and lowering of voice expresses our fear and hope.

(See Kitzur Shulchan Oruch 78:4).

5. The gabbai usually calls up the Baal Koire for the curses in order that no one should think that the curses should be placed on a different person who is being called up for them. (See Mishna Berurah 428:17.)

6. The toichocha is mentioned twice in the Torah – here in Parshas Ki Sovoi, and again in Parshas Bechukosai. The Ramban (26:16) explains two main differences. In Parshas Bechukosai it describes them in the first person and it is said in the plural. These curses happened during the churban of the first Beis Hamikdosh. The toichocha in Parshas Ki Sovoi is spoken in the third person and is said in the singular. The punishments mentioned here happened by the churban of the second Beis Hamikdosh and in the following exiles that continues even until today.

RIDDLE OF THE WEEK The Meforshm explain that it is from the word HEITEV .If you break it down it is 4 letters HEY YUD TES AND VES the numerical value of each is 5 10 9 and 2 If you start with the Hey that is 5 add it to the next 2 letters together ie Hey and Yud that is 5 + 15 = 20 add this to the three letters of the word ie Hey Yud and Tes this is now 20 +24 = 44 then add this to the numerical of all 4 letters ie Hey Yud Tes and Ves this is 44 +26 = 70

‫לעלוי נשמת‬

‫שיינדל בת ר‘ יוסף נחום ע“ה‬ on her shloshim

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5. How does the gabbai in shul decide who to give the aliya of the curses? livingwithmitzvos.com

Rabbi Avi Wiesenfeld | Rosh Yeshiva,Gevuras Yitzchok & Rov at Kav Halacha Beis Hora’ah

Elul….Before It’s Too late…..

It is well known that many people study the laws of Teshuva (repentance) during Elul and Aseres Y’mei Teshuvah. The Chofetz Chaim zt”l once commented that by studying the Laws of repentance, at least we have a chance of attaining a level of Teshuvah, something that is certainly unattainable otherwise.

What exactly is Teshuvah?

In Parshas Nitzavim we are told of the mitzvah of Teshuvah – to repent for our sins.

The Rishonim disagree if there is indeed a Mitzvah of Teshuvah itself, or only a mitzvah of Viduy – confession.1 Rabeinu Yona in his sefer Shaarei Teshuvah delineates a twenty step process to accomplishing Teshuvah in its completion.

They include: remorse, abandonment of the sin, sorrow and worry over his deeds, examining his ways, confession, prayer, and righting the wrong that was done. Not all these steps are crucial to accomplishing a rudimentary level of Teshuvah. In fact, Chazal tell us that if one simply felt remorse in his heart and decided to change his ways, he is already considered a Tzaddik. However, for the effects of his sins to be completely erased, the complete process must be performed.

The 3 parts to Teshuvah: 1. Charata – Regretting that which we did.

2. Viduy – Saying with our mouths that we sinned.

3. Accepting upon ourselves that we won’t do it again.

The question that begs to be asked, is that how can we honestly claim that next year we will not do this aveirah anymore, we will be 100% perfect? It’s a joke! Moreover, it’s lying straight to Hashem at this holiest time of the year?

1 According to the Ramban, there is a specific mitzvah of Teshuvah. The Rambam, however seems to learn that there is only a mitzvah of vidduy, which is done by a [person who wishes to do teshuvah. Others consider viduy and teshuvah to be two separate mitzvos. See Minchas Chinuch.

The answer is provided by Rav Yisroel Salater zt”l who writes that one is considered to be a Baal Teshuvah even if he only Teshuvah in a small area. Additionally, Hashem doesn’t want to see us perfect, He just wants to see us working to the goal that one day – we will be perfect. How does one show this? Simple.

Each year we take upon ourselves something very small, and manageable, but something that makes a difference. When Hashem sees that every year we strive to perfection, even though we may continue in some of our old ways, Hashem knows that we are true in our hearts and accepts or Teshuvah.

Q. Does teshuvah work for sins bein odom l’chaveiro (between man and his friend)?

A. the Mishnah (Yuma 65b) tells us that although Teshuvah can help to erase sins that are between man and Hashem, regarding sins that effect another person, only by appeasing that person can forgiveness be obtained.

Q. What if telling the person what he said or did will cause him pain or embarrassment?

A. The sefer Chofetz Chaim states that if a person spoke Loshon Horo about another person, and that person is unaware of the damage caused to him, he may ask the person forgiveness even though he will be paining him by informing him of the details. It is said that Rav Yisroel Salanter would not give the Chofetz Chaim a letter of approbation to his sefer, since he disagreed with this halachos.

Rav Yisroel argued that although one cannot attain forgiveness without informing the offended person, one still may not embarrass him for this purpose.2 2 See Pachad Yitzchok, Inyonei Yom Kippur, Maamer 20.

HALACHAH

My Weekly Halachic Question

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com Q. Does a child need to do Teshuvah for any sins they may have committed?

A. A minor is not obligated in any of the mitzvos. Nevertheless, the Rama writes that even so, if a minor transgressed an aveira, it is praiseworthy for him to do teshuvah when he gets older several reason are given for this:

ÂÂ The sin which he did creates an impure

spirit on the minor, which can be removed by teshuah,3

ÂÂ If he has become accustomed to sinning when he was a child, he will be compelled to do so when he is older as well,4

ÂÂ According to some, even though the

minor is not pun sighed for his actions on this world, in the next world he will be held responsible based on the degree of awareness when the sin was transgressed.5

The Chayei Adam writes that Chazal had a tradition that one who repents on one day of the year, it is considered as if he repented the entire year.6 The Vilna Gaon zt”l teaches that the day of a person’s death is a time of great din. The initial judgments begin even before death, when three malachim (angels) appear. One makes an accounting of the person’s time in life – and how the time was spent. Another malach appears with an account of all the person’s transgressions. The third malach – the same malach that taught the person Torah while still in the mother’s womb – appears to evaluate how much of that Torah was actually completed during the person’s life.

Obviously, we must wake up before it’s too late. We must realise what we are doing with our lives.

No-one lives forever.

3 Bach 343.

4 Sefer Chassidin, Terumas Hadeshen. See also Iggros Moshe Yore Deah 2 siman 10.

5 Shut Noda BeYehudah Yore Deah siman 164. Many argue with this, Daas Torah, Maharshag. Chacham Tzvi.

6 Chayei Adam 138.

Rabbi Paysach Krohn ‫ שליט”א‬live

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6. Parshas Ki Sovoi contains the toichocha. We have another toichocha in Parshas Bechukosai. Why the need for two times curses? What is the difference between them?

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Zemiros Rabbi Shlomo Katanka

Kollel Choshen Mishpot Golders Green, Machon Moreshes Ashkenaz

‫שלום עליכם‬ Every Friday night we sing with gusto “Shalom aleichem malachei hashoreis malachei Elyon…” (Peace upon you ministering angels, angels of the Exalted one…) welcoming the two malochim into our homes.

Elyon…” (Be honoured, honoured ones, holy ones angels of the Most High…). The well-known posuk3 “Ki malachov yetzave lach lishmorcha bechol derachecha” (For His angels He has instructed concerning you, to protect you on your every path), teaches that two malachim accompany Many of us are familiar with the Gemara1 upon which this zemer us constantly, therefore upon going “to pay a visit” (obviously an is based. Rav Yosi bar Yehuda speaks of these two malachim, one is inappropriate room for malachim) we must request that the malachim stay friendly and one not so. Upon outside and await our emergence reaching our Shabbos table, if patiently. The Shulchan Aruch4 they find everything prepared states that this tefilla is not said any lekavod Shabbos, the Shabbos more. The Abudraham explains the lights on, table set and beds reasoning for omitting it, stating made, the friendly malach says that it is an inappropriate request “Yehi ratzon, so it should be for a man in the street, he deems next Shabbos” and the wicked it conceited of him to imagine that malach must answer Amen. If, two malachim escort him at all unfortunately, the house is not times. Therefore it should only be ready for Shabbos, the wicked reserved for those who receive the malach will say the identical Shechina due to their great yiras “Yehi ratzon so it should be next shamayim and piety. Rav Cheskia Shabbos” and the friendly malach Phivel Plaut employs similar logic will unwillingly answer Amen. as to why we should no longer recite The Yaavetz (1697-1776) hiscabdu mechubadim, advocates was apprehensive about the line that we have no right to claim that “Tzieschem leshalom…” (May your malachim come home with us A copy of the page of “Tikunei Shabbos” published in departure be to peace…). How and agrees that the zemer Shalom Krakow 1603, the first known time Shalom Aleichem was printed can we send the malachim away, Aleichem should not be sung. surely it is more appropriate that Even so, the Maharam Shik they stay and enjoy the Shabbos (1807-1879) a major talmid of the Chasam Sofer, was convinced that seuda with us? A possible reason we would want to show the malachim his rebbe, owing to his humility said Shalom Aleichem albeit silently, the door, is to avoid them leaving in a huff if we displayed some in order to conceal the fact that he was on the madrega of being unsavoury behaviour during the meal. Far better they leave on a positive accompanied by malachim. note! The Yaavetz recommends that only one rendition of the first stanza The first known printing of this zemer was in the Sefer “Tikunei of Shalom Aleichem should be sung.

Shabbos”5. This Sefer details a seder limud, amiras tehillim and piyutim It has been well documented that the great Chasam Sofer (1762for Shabbos. Its content is clearly derived from the Kabbala of the 1839) did not recite this zemer at all, however he never divulged his Arizal, who was niftar in 1572 less than thirty years earlier. Not only reasoning. Many of his talmidim and descendants followed suit and was this sefer reprinted many times, but eventually major portions of it omitted singing Shalom Aleichem. One of his close talmidim Rav found its way into our Sifrei Zemiros and our larger Siddurim. Over the Cheskia Phivel Plaut (1818-1894) explains its omission using the years several of these “tikunim” including Shalom Aleichem have been following rational. The Gemara2 mentions a short tefilla to be recited just adopted by families internationally enhancing our Shabbos experience. before visiting the toilet, “Hiscabdu mechubodim kedoshim mesharsey 1 Shabbos 119b 2 Brochos 60b

3 Tehillim 91:11 4 OC 3:1 5 Published in Krakow 1603

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