Oneg Ki Savo

‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫פרשת כי תבא‬ ‫כ"א אלול תשע”ח‬

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

1ST SEPTEMBER 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

‫ד‬-‫ פרק ג‬:‫פרקי אבות‬ ‫ח‬:‫כט‬-‫א‬:‫ כו‬:‫קריאת התורה‬

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HaRav Zvi Kushelevsky Rosh Yeshivas Heichal HaTorah, Yerushalayim

An unlikely confession, and three ways of closeness to Hashem When you finish giving all ma’aser of your produce...and you shall say before Hashem your God ‘I have emptied the kodesh from the house...’

Devarim 26:12-13 As Rashi writes, this is known as viduy - a confession. The earlier source of this title is the Gemara in Sotah (32b) which tells us these can be said in any language...viduy ma’aser, as it says ‘and you shall say before Hashem your G-d ‘I have emptied the kodesh from the house...’ But, how and why is this a viduy? When it comes to Yom Kippur our viduy is a deep sincere confession of sin; this is how he would do viduy: ‘I have sinned, erred, and acted disloyally before You...’ (Yoma 36b). Our viduy ma’aser seems to be the opposite - we are confessing that we have done the mitzvah, not that we have been lax in our mitzvah performance! Why is this considered to be a viduy?

In order to answer this, we have to develop a new angle on what viduy is. It seems that the definition and operative part of viduy is less about the words one says, and more about the way or situation that one says it in.

In this vein, we see a remarkable feature about how viduy is described: it is lifnei Hashem, in front of Hashem.

In describing viduy the Rambam, both in his hilchos Teshuva (1:1) and his Sefer Hamitzvos (#364) writes that viduy is done lifnei Hashem.

Similarly, the pasuk above in reference to viduy ma’aser tells us that this viduy is to be done lifnei Hashem. Interestingly and comparably, as we shall explore soon, the prayer of a poor person is also considered lifnei Hashem - ‘the prayer of a poor person, before Hashem he will pour out his words’ (Tehillim 102:1).

In his Moreh Nevuchim (3:51) the Rambam constructs a parable to depict our different levels of closeness to Hashem. He speaks about different people clamouring to visit the king’s palace to gain an audience with the king. Some people make it to the capital city and no further, some manage to reach the palace grounds, and some end up entering the palace itself. The common thread between the three cases of lifnei Hashem above - the viduys and the prayer of a poor person - is that

Parshah

Hashem is right by them, so to speak. Hashem is close, because they are all lifnei Hashem. As the Talmud Yerushalmi1 tells us, a poor person’s prayer to Hashem is like someone whispering in their friend’s ear - is there anyone closer to Hashem than this?!’

The viduy on Yom Kippur sees us elevated to being close to Hashem, the genuine prayer of a poor person is close to Hashem, and the viduy ma’aser is also close to Hashem. However, despite the similarities, we can also identify differences between these three situations and cases.

Let us expand on them, presenting them as three different paths of gaining closeness with Hashem.

The first is the prayer of a poor person. This means reaching out to Hashem with complete humility and reliance, asking for your basic needs. This is genuine tefillah and submission to Hashem.

The second path is that of viduy ma’aser; when one has fulfilled all of his responsibilities of giving his produce to the correct people - especially the poor. In the words of Rashi (26:15) the gifts to the poor are great, for they can change a strict decree to mercy. As the Ralbag writes, someone who gives to the poor is as if they are lending to Hashem Himself (Hashem sustains the poor) and therefore Hashem will pay you back and add much blessing.2 This is the lifnei Hashem of hashkifah mim’on kodshecha of viduy ma’aser - an opportunity to stand before Hashem to elicit Divine mercy.

The third avenue is to come close to Hashem through pure teshuva repentance. This refers to someone who feels that their spiritual account is lacking, and they want to remove past errors and become better people in the future. They feel like poor people knocking on Your door, as we say in our Slichos. Indeed, the Zohar3 writes that the teshuva of David was considered like a prayer of a poor person. This should show us how to say our Selichos - with humility, reflection, and thoughts about our past and future.

It is not often in life that we manage to be lifnei Hashem, that we manage to visit the palace, so to speak. But the opportunities are worth grasping, holding on to, and developing into more permanent features of our lives.

This Devar Torah is a sample from the forthcoming book of HaRav Zvi Kushelevsky ‘s Divrei Torah on Chumash. Published by Israel Bookshop and iyH available after Simchas Torah.

1 Yerushalmi Brachos 9:1 (63a) 2 Ralbag Mishlei 19:17, based on the pasuk there 3 Zohar parshas Balak chelek gimmel daf 195

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Rabbi Yissocher Frand Rosh Yeshiva, Ner Yisrael Baltimore

SEDRA SUMMARY Thank you to Chabad.org

M

oshe instructs the Bnei Yisroel: When you enter the land that Hashem is giving to you as your eternal heritage, and you settle it and cultivate it, bring the firstripened fruits (bikkurim) of your orchard to the Holy Temple, and declare your gratitude for all that Hashem has done for you.

Our Parshah also includes the laws of the maasros/tithes given to the Leviim and to the poor, and detailed instructions on how to proclaim the blessings and the curses on Har Gerizim and Har Eival—as discussed in the beginning of the Parshah of Re’eh. Moshe reminds the people that they are Hashem’s chosen people, and that they, in turn, have chosen Hashem.

The latter part of Ki Savo consists of the Tochachah (“Rebuke”). After listing the blessings with which Hashem will reward the people when they follow the laws of the Torah, Moshe gives a long, harsh account of the bad things—illness, famine, poverty and exile—that shall befall them if they abandon Hashem’s commandments.

Moshe concludes by telling the people that only today, forty years after their birth as a people, have they attained “a heart to know, eyes to see and ears to hear.”

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Parshah

Normally We Say, “Don’t Look at the Kankan” But Not Here

[Avos 4:20]

T

he Torah says us that when a person brings the Bikkurim [First Fruits] to the Kohen “the Kohen shall take the basket from your hand and place it before the Altar of the L-rd, your G-d.” [Devorim 26:4] The Malbim points out that there were a number of rituals in the avodah, for which keilim were necessary. Rarely, if ever, however, does the Torah speak about the Keili that is used to bring the offering. For example, in discussing the ritual of “zerikas hadam” [sprinkling the blood from a sacrifice on the altar], the Torah does not say, “you shall take the receptacle in which the blood was gathered and sprinkle the blood…,” it merely says, “you shall sprinkle the blood.” We would expect that here too the Torah should say, “the Kohen takes the Bikkurim from your hand.” Uncharacteristically, the Torah here focuses on the basket, rather than merely the contents of the basket!

The Malbim quotes the Sifrei: “From here we derive that the wealthy used to bring their First Fruits in keilim of silver and gold (which they took back after the Kohanim took the Bikkurim from them) and the poor used to bring the First Fruits in woven reed baskets (which the Kohanim kept).”

According to the Malbim, based on this Sifrei, the reason the Torah emphasizes that the Bikkurim were brought in baskets is precisely for this reason — to teach us that (in the case of poor farmers who brought reed baskets) the Kohanim kept the basket along with the fruits.

The Malbim explains that the Sifrei derives this distinction between the rich and poor famer from the fact that when the Torah speaks about Bikkurim in parshas Mishpatim and parshas Ki Sisa there is no mention of baskets. It is only here in parshas Ki Savo that the basket is mentioned. The Sifrei concludes that our parsha is referring to a poor farmer who brings the fruit in a woven reed basket.

In this case, the Kohen takes the basket from his hand (and keeps it). In Sefer Shmos, the Torah is referring to a rich farmer who brings his First Fruits up to Yerushalayim on a silver platter. There, the Kohen takes the fruit from him and the farmer keeps the fancy container.

1. livingwithmitzvos.com

The purpose of this “double standard”, the Malbim explains, is actually to the poor farmer’s merit (l’zakos es ha’ani). Most likely, the poor person wove the basket himself. The basket he makes with his own hands is more impressive for the Kohen than the rich farmer’s silver platter — to such an extent that it becomes part of the Bikkurim gift to the Kohen. Why? It is because the poor person put his blood, sweat, and tears into making that basket.

Since he needed to ensure that the basket would be tahor [pure], he presumably made a new basket with his own hard labor and the basket now becomes an integral part of his Bikkurim offering. The woven reeds are infused with the same Kedusha [holiness] as the Bikkurim are.

True, the wealthy person paid a lot of money for the silver platter — but it is not the same. That which you put your personal time and effort into because it is the most you can afford takes on a special importance.

When my wife and I were first in Kollel, we were struggling financially. I remember that for some special occasion — a birthday or Mother’s day — my wife wanted to buy her mother a present.

However, in those days, the money we had would not have bought more than a trivial item. Instead, my wife decided to make some kind of item for her mother — either knitting or embroidery, I do not remember the details. I do remember that it made a big impression on my mother-in-law. This is the best we could do. It was the most we could afford.

But it was a beautiful hand crafted item that my wife made with love with her own hands. This is exactly what happens with the poor farmer and the basket. The rich farmer can go to a silver store and buy plenty of platters. However, the poor farmer, who knew he had to make a basket and spent time gathering the materials and working hard in shaping it — he probably even cut himself in making it — it was literally his blood, sweat, and tears. That takes on a special importance.

Therefore, Parshas Bikkurim is one of the rare places where the Torah talks about the keili in which the offering is brought.

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

This page is sponsored by Federation

45

Rabbi Danny Kirsch Chairman of JLE, Federation

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

It’s hard to believe, but yes it’s erev selichos! A year has passed and we find ourselves just a few days away from Rosh Hashanah. The sefarim teach that these are precious and powerful days, with real opportunities to examine our past deeds, change our behaviour and make resolutions for the future.

Our sedra begins with the mitzvah of bikkurim. What message can we see and learn from this beautiful mitzvah, which will enable us to be better prepared for the Yom Hadin?

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field by tying a thread? Grapes, pomegranates and figs; the very same category of fruits that brought about their original downfall!

In the third perek of Mishnayos Bikkurim the mishnah outlines the process of separating bikkurim

Klal Yisrael’s entrance into Eretz Yisroel should have taken place many years earlier.

However, Moshe sent the spies to view this glorious and unique land. Sadly, they returned 40 days later with a false and perverted report. They also brought back fruit to verify their claim.

‫יֹורד ָא ָדם ְּבתֹוְך ָׂש ֵדהּו‬ ֵ .‫ּכּורים‬ ִ ‫יׁשין ַה ִּב‬ ִ ‫ּכֵ ַיצד ַמ ְפ ִר‬ ,‫ ִרּמֹון ֶׁש ִּבּכֵ ר‬,‫ ֶא ְׁשּכֹול ֶׁש ִּבּכֵ ר‬,‫רֹואה ְּת ֵאנָ ה ֶׁש ִּבּכְ ָרה‬ ֶ ְ‫ו‬ .‫ּכּורים‬ ִ ‫ ֲה ֵרי ֵאּלּו ִּב‬,‫אֹומר‬ ֵ ְ‫ ו‬,‫קֹוׁשרֹו ְבגֶ ִמי‬ ְ

‫מֹורה וְ ֶא ְׁשּכֹול‬ ָ ְ‫ד־נחל ֶא ְׁשּכֹל וַ ּיִכְ ְרתּו ִמ ָׁשּם ז‬ ַ ‫וַ ָּיבֹאּו ַע‬ ‫ּומן־‬ ִ ‫ן־ה ִרּמֹנִ ים‬ ָ ‫ּומ‬ ִ ‫ֲענָ ִבים ֶא ָחד וַ ִּי ָׂשּ ֻאהּו ַבּמֹוט ִּב ְׁשנָ יִם‬ ‫ַה ְּת ֵאנִ ֽים׃‬

A person goes into his field and sees the figs, grapes and pomegranates ready to ripen.

“They reached the valley Eshkol, and there they cut down a branch with a single cluster of grapes—it had to be borne on a carrying frame by two of them—and some pomegranates and figs.” [Bamidbar 13:23]

If I conclude that in the past I have not spoken correctly, then now is the perfect time to analyse my speech and find opportunities to communicate in a positive way. If on reflection my hands have not helped others in need, then let me direct my energies to insure my hands are put to productive use. If my grim and uncommunicative face has not been welcoming to strangers then let my smile be the first thing that greets you.

The meforshim are bothered, why does the mishnah specially mention these three fruits?

Eretz Yisrael is blessed with other fruits as well! One answer is that these are the first to ripen and are therefore highlighted

The spies spoke in a derogatory way about Eretz Yisrael and they sinned showing the rest of the people the grapes, pomegranates and figs.

HaRav Menachem Zemba zt’’l Hy’’d, quoting the Arizal, suggests an alternative idea, which offers us a fascinating insight into the power of teshuvah and the opportunities which are given to us to re-evaluate and move forward from past failures.

So, when eventually klal Yisrael go into their promised land, they bring the gifts of that land, their bikkurim their first fruits! And which are the fruits that they mark first in their

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SHAILATEXT 07403 939 613

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2. livingwithmitzvos.com

The meforshim explain that the tikun is to take the very thing that caused the sin, and correct the sin by elevating it in the most exalted way.

If we misused the fruits of Eretz Yisrael.

Then our tikun is to bring the very same fruits and use them to praise Hashem and His wonderful, truly blessed Land.

May we all be blessed for a Kesiva v’chasimah tovah

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

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?

46

STORY Resolving a Dispute Between Parents on the Name for a Baby Boy Rav Yitzchak Zilberstein once related the following story to his brother-in-law, Rav Chaim Kanievsky. A couple who had just been Bentched with their first son came before Rav Shlomo Zalman Auerbach, zt”l, with a question, concerning what they should name their son.

The husband had just recently lost his father, so it was natural that he would want to name his son after his father. His wife refused to give that name, because a short time earlier, in their apartment building, a young child with that same name had unfortunately passed away, and the mother feared that it was a bad sign to give her son that name.

Rabbi Shlomo Zalman Auerbach, zt”l

Rabbi Chaim Kanievsky, shlita

The husband argued that Kibbud Av, honoring the memory of his father, was more important than her concern, but she responded that under no circumstances would she put her son’s life in “danger” by giving him that name.

Rav Shlomo Zalman gave the matter some thought, then he gave his decision. He said, “I have to side in favor of the mother, but for a different reason than she has.” He explained, “The baby should not be named after his father’s father, but not because of a fear concerning a bad sign.

“The reason is because in just a few years when your son will go out to play, and his mother will call out from the window for him to come home, your neighbor who lost their child with the same name will hear the name of their child being called out, and it will cause pain to them. One cannot give such a name that quite possibly will cause pain to another Jew.”

When Rav Chaim Kanievsky heard this psak, tears welled up in his eyes. He said, “This is what it means to be sensitive when deciding a halachic ruling. To most people, the Halachic response to the husband and wife was clear, it was either one way or the other. To Rav Shlomo Zalman, there was so much more to consider!”

Torah U’Tefilah: A Collection of Inspiring Insights compiled by Rabbi Yehuda Winzelberg.

QUOTE OF THE WEEK If you are persistent you will get it.

If you are consistent you will keep it.

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3. livingwithmitzvos.com

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

Rabbi Yaakov Yosef Schechter

47

Author of Seforim, Parshah Pshetl

The author can be contacted at yankieschechter@gmail.com

Parshah

Partners in Torah

”‫ וירשתה וישבת בה‬,‫ “והיה כי תבוא אל הארץ אשר ד’ אלקיך נתן לך נחלה‬1:62 “And it will be when you enter the Land that Hashem, your G-d, gives you as an inheritance, and you possess it and dwell in it.” This is the opening Posuk of this Parshah, and the previous Parshas ends with the Mitzvah of Mechiyas Amalek. The Posuk begins, “‫– ”והיה‬ with a “‫ ”’ו‬which connects this Parshah with the previous one. What is connection between Mechiyas Amalek and Bikkurim?

T

he reason for the Mitzvah of Shemita is so that Klal Yisroel should learn Torah. The other six years, they need to work their vineyards and their fields. In the seventh year, they put aside all of their worries of providing sustenance and learn Torah full time. They have full Bitachon that Hakodosh Boruch Hu will provide for them. (‫)מגלה עמוקות‬

they worked their field and vineyards, and that is why Amalek was able to attack them. While Klal Yisroel did not completely turn away from the Torah, for they learned Torah like other years, that was not good enough. The Shemitah year they were required to abandon their fields and completely devote themselves to the Torah Hakdosha. It was because they did not do so that it was an impetus for Amalek attacking them. Why were Klal Yisroel Zoche to receive the Land of Eretz Yisroel? It was only because of the Torah Hakdosha. They needed to make a firm commitment to the Torah, throughout the years that were not Shemitah, and even more so during the years of Shemitah. Klal Yisroel are to give Bikkurim as a reminder that the field is not really theirs; it is Hakodosh Boruch Hu’s. Hakodosh Boruch Hu is very magnanimous, and although it is His field, He only makes us give Him a little portion and allows us to keep the rest. However, we must remember this point; the Land is for us to have produce, but we must always remember our primary obligation is to Hakodosh Boruch Hu and His Torah. The Torah places the Mitzvah of Bikkurim right after Mechiyas Amalek to teach us that the reason that Amalek came was because Klal Yisroel had lost focus of what they were supposed to be doing and were not completely attached to the Torah.

riddle

Parsha

What does Mechiyas Amalek (the previous Parshah) have to do with the Mitzvah of Bikkurim? Klal Yisroel left Mitzrayim in the year 2448, and it was at that time that they had a battle with Amalek, as it says in the Ramban in the name of Rabbeinu Chananel, the Abarbanel, and others. Amalek attacked Klal Yisroel during that time for a specific reason. Medrash Tanchuma in Parshas Shlach says on the Posuk, “‫ויבא עמלק וילחם עם ישראל‬ ‫ – ”ברפידים‬the word, “‫ ”רפידים‬here means that Klal Yisroel were, “‫ – ”רפו ידיהם מן התורה‬for Klal Yisroel let go of the Torah Hakdosha, that is why Amalek came and attacked them. The year 2448 was a year of Shemitah, and the year of Shemitah, one is obligated to leave his fields and toil in Torah during that Hakodosh Boruch Hu commanded that the field should be left fallow once every seven years so that all Yidin should have time to learn Torah during that year. Klal Yisroel were not learning Torah, and

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

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QUESTION

Someone in Nach misread a very important word in our Parshah that lead to a battle not completely won

by Yisroel. Who was it and where is it recorded in the Gemoro?

CLUE

He was Dovid’s chief officer and held on to the horns of the Mizbeiach when trying to escape punishment by death.

4. livingwithmitzvos.com

To counteract Amalek, we must toil in Torah.

We must always remember that while there is much to take care of in this world from a physical standpoint, we must never let go of the Torah Hakdosha. (‫)יד דוד‬ There is another important lesson we can learn from Amalek being near the Parshah of Bikkurim. Amalek came to attack Klal Yisroel, to harm them. There are many who seek to antagonize Klal Yisroel, both physically and spiritually. How are they able to be successful on any level? It is only when Klal Yisroel are not serving Hakodosh Boruch Hu properly.

Klal Yisroel let go of the Torah, and they were attacked. If we want to be protected from all harm, we must remember the Mitzvos of the Land; Bikkurim, Shemitah, etc.… We are to remember that it is not really our Land, rather it is Hakodosh Boruch Hu’s Land, and we must not let it consume us. We must stay focused on our Avodas Hashem and our Limud Hatorah and then Hakodosh Boruch Hu will ensure no harm comes to us. Hakodosh Boruch Hu wants to help us, and we need His help – but we need to show Him that we want to return to Him. As we prepare for the Yemei Hadin, we must strengthen ourselves in Limud Hatorah and Avodas Hashem, so that we are protected from all evil. May we be Zoche to have a Ksiva V’chasima Tovah.

ANSWER FROM LAST WEEK [Question: There is a well known two word Hebrew expression that comes before Sheni in both this week's and next week's Parsha but they mean completely different things. What is it and what do they mean?

Pi Shenayim.

In our Parsha this means by the mouth of two ie that two Eidim have to give testimony in a court case and generally one is not enough even though there are exceptions. Rashi (Perek 16 Possuk 6) discusses other Halochos that we learn from the words Pi Shenayim.

The same expression is found in next week’s Parsha--Parshas Ki Tzetze (Perek 21 Possuk 17). This teaches us a completely different Halocho that a Bechor gets double portion of Yerushah compared to the other Yorshim.

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

Osher Chaim Levene

48

Orah

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

Parshah

The Living Law: The Reward of a Mitzvah One of the central principles within Judaism is the concept of sechar v’onesh, “reward and punishment”. This means man is culpable for his deeds and misdeeds; his conduct leaves an indelible imprint both in this world and the next.

In the end, man will be richly rewarded for his good actions and severely punished for his misdemeanours.

A significant portion of the sidrah deals with the Tochachah, “Admonition”. In it, the Torah vividly delineates the horrendous catastrophes to befall Israel should they defy the word of Hashem and fail to fulfil their responsibilities in observing mitzvos.

This leads us onto an interesting discussion about the nature of “reward” vis-à-vis the performance of a mitzvah. What is the reward

by Yisroel Avrohom Kaye The pasuk, Devarim (16:19) says “Justice, justice shall your pursue” The Ma’ayanah shel Torah brings R Yaakov Yitzchok of Peshishcha (The Yid Hakodesh) who explains that the way in which one pursues justice must be justice. One mustn’t allow oneself to be guided by the godless principle that the end justifies the means.

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Though Hashem does not withhold the reward from any of His creatures, the a priori position is for man to act as “a servant serving his master with no regard the issue of reward” (Pirkei Avos 1:3). Were he to employ a selfcentred agenda, his first question would be “What’s in it for me?” Where the Jew shows a selfless portrayal of his unremitting loyalty to his Master, he is approaching it from the ideal perspective. The opportunity to put into practice his love for Hashem stands as reason enough for his servitude.

For him, the privilege itself to serve Hashem is a tremendous source of pleasure. It is the means to prove his love is for Hashem, not himself. And so, he is not propelled by the resultant reward that he may deserve. He “delights in His mitzvos but not in the reward for His mitzvos.” (Avodah Zarah 19a).

A Quick Vort: Ma’ayanah shel Torah

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for mitzvah observance? What is the currency of this remuneration? Why is the main reward reserved for the world to come?

The profundity of the concept of reward for a mitzvah is given an interesting interpretation in the words of the Mishnah that declares sechar mitzvah – mitzvah construed to mean “the reward of a mitzvah is the mitzvah itself” (Avos 4:2). What animates every mitzvah, say its “soul”, is the concept of dveykus b’Hashem, closeness to Hashem. In-other-words, the very act of the mitzvah is the medium whereby man forges a timeless relationship with Hashem.

Conversely, every sin or transgression causes the opposite impact: it draws the person away from G- d.

So one should never attempt to evaluate and weigh up the relative importance of mitzvos based upon their perceived level of reward. Insofar as both function to successful bring man closer to Hashem, the Jew truly has no way of knowing the exact reward within

each mitzvah. Whether it is classified an ‘easy’ compared to ‘harder’ , he has to scrupulously perform both with the same vigilance and zeal (Avos 2:1). This comes out of cognizance that their defining objective – i.e. to draw close to Hashem by obeying His will – lies at the heart of each and every mitzvah.

This beautifully explains why, apart from some occasional side benefits, the principal of man’s reward is not within this world” (Kiddushin 29b). Fundamentally flawed, the physical, fleeting world lacks the currency to adequately reward the righteous. Such a person’s reward is reserved, instead, for the world to come. How pathetically inadequate any reward in this world is, is memorably explained by Rabbi Eliyahu Dessler. All the happiness and pleasure of a lifetime coupled with the joy of every person in every city and country who have ever lived, if it was possible to concentrate them into one moment; could still not provide reward even for the smallest mitzvah compared to the delight man will experience in connected with Hashem in the world to come (Michtav MiEliyahu I, p 4-5).

The resultant state of dveykus is brought out by a lifetime of mitzvah performance. The greatest reward imaginable that is a spiritual, eternal one that will to be fully felt in the world to come. Importantly, the spiritual world to come is exclusively determined by whatever man makes of himself and his achievements in this physical world.

What the Jew does here comes to define his reward there. Obviously, it is imperative that man chase after mitzvah opportunities to constantly develop his closeness with Hashem. The relationship successfully forged, after all, is his ultimate and eternal reward.

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

Rabbi Reuven Chaim Klein

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

The author can be contacted at historyofhebrew@gmail.com

Parshah

Ki Savo: Tree Words

We might be familiar with the word eitz and its various forms from the Bible: eitz ha-daat (the Tree of Knowledge), eitz ha-Chaim (the Tree of Life), atzei Shittim (Shittim wood), atzei Levanah (Lebanon wood), and the like. There is, however, another word for tree: ilan. We have already shown over and over again that no two words in the Hebrew language mean exactly the same. So then why are there two words for “tree” and what is the difference between those two words?

Rabbi Shlomo Pappenheim of Breslau (1740–1814) writes that the word eitz is related to the Hebrew word atzum (strong) and etzem (bone), as it denotes the strength and durability of a tree (as opposed to other, flimsy forms of flora, like grass).

The attentive reader might notice that while the word eitz appears countless times in the Bible, the word ilan does not. Rather, the word ilan appears only once in the Bible (Daniel 4:7) and a similar word—ilana (which also means tree)—appears several times in the fourth chapter of Daniel (verses 8; 11; 17; 20; and 23).

That chapter, like most of the book of Daniel is actually written in Aramaic, not in Hebrew.

This would suggest that eitz is a Hebrew word, while ilan(a) is an Aramaic word. The latter word constantly appears in the Mishnah and other rabbinic writings, leading us to ask why the sages of the Mishnah preferred to use the

Aramaic word for tree, instead of the Hebrew one. (The word ilan should not be confused with the Hebrew word allon which refers to an oak tree.)

To resolve these difficulties, Rabbi Chaim Hirschensohn (1857–1935) explains that while Biblical Hebrew uses the word eitz to mean both a tree and its wood, the Rabbis decided to differentiate between living trees and cut wood by using two different words. To that effect, they took the Aramaic word ilana found in the Bible to mean a living tree, Hebraized it to coin the word ilan, and adopted that neologism as the new word for a live tree.

Concomitantly, they narrowed the definition of the Hebrew word eitz to refer only to wood. The advantage of this new linguistic policy was that the Rabbis now had a convenient way of differentiating between a live tree and wood with a simple change in word.

Rabbi Betzalel Stern (1911–1988), the author of responsa be-Tzel ha-Chachmah, was once asked whether the traditional formulation of blessings and prayers were phrased according to the grammar and usage of Biblical Hebrew or of Rabbinic Hebrew. He answered this question by citing the Mishnah (Brachot 6:1) which rules, “On the fruits of an ilan, one blesses borei pri ha-eitz (“He who creates the fruit of the eitz”).” Rabbi Stern explained that although the word for tree in the spoken vernacular was the Aramaic-based ilan, the Mishnah nonetheless chose to use the word eitz in the wording of the blessing before eating fruits. To him, this clearly demonstrates that the Rabbis preferred Biblical Hebrew to their own form Hebrew when deciding on the exact phraseology of blessings.

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

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

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.

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).

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 tefillous focus on the greatness of Hashem, therefore they can be

QUIZ TIME

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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. See the Ramban inside and also the Gemora Megilla 31b.

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?

Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital

The author can be contacted at genesisasw@gmail.com

tefilah Tachanun Gift horses….

[Part 1] -

T

here is an old English proverb ‘Don’t look a gift horse in the mouth.’ The advice, of course, is that when you receive a gift you should be grateful for what it is; don’t imply you wished for more by assessing its value. As with most proverbs the origin is ancient and unknown but apparently the phrase first appeared in print in English in 1546.

This proverb came to mind several years ago when I heard a mohel [from memory it was Rabbi Pesach Krohn] mention that sometimes when he goes to a shul on a Monday or a Thursday morning he is asked if he is ‘performing a bris’. On one occasion when he said ‘No’ the response was ‘well what use is it having you here then?’. Why this reaction?

Because the kehillah would still have to say tachanun. Many of us may identify with the desire to shave between 30 seconds and five minutes off davening [depending on where you are] but are we going beyond inspecting the teeth and actually rejecting the gift horse.

Whilst Tachanun differs on Mondays and Thursdays compared to other weekdays for Ashkenazim it always includes Tehillim from perek 6 where Dovid Hamelech finds himself bed-ridden with a terrible illness and sees this as a sign to repent for his sin with Bas Sheva. Rav Samson Raphael Hirsch zt’’l notes that after reciting Shemoneh Esrei, which is a prayer on behalf of all our brethren, Tachanun makes us focus on our personal failings and examine our deeds so that we can repent and rectify them. Just as Dovid Hamelech reflected on his behaviour and sought Hashem’s forgiveness, we are compelled to do the same and we fall on our faces to seek out Hashem’s forgiveness, begging Hashem to protect us from harm and retribution for sinning against Him.

The Ben Ish Chai explains that Sephardim do not recite the chapter of Tehillim that Ashkenazim do for Tachanun is based on the Zohar commenting that saying the chapter of Tehillim of Rachum Ve·chanun without proper concentration is not only not beneficial, but it can be spiritually harmful. On that basis as we are prone to reciting the Tachanun prayers without proper concentration, it is better for us not to recite it at all.

The Zohar explains that falling to our faces (Nefilas Apayim) is showing our total devotion to Hashem to the point that we are ready to lay ourselves down and give up our lives. The Ari zt’’l writes that this is the second time we demonstrate our full devotion to Avodas Hashem. The first time is when we recite the Shema: we imagine ourselves serving Hashem to the point of even dying for His Name’s sake as we say Ve’ahavtah eis Hashem Elokecha bechol le’vavecha uve’chol nafshecha which our Sages determine to mean even if it means giving up our soul for Hashem’s sake. The difference between the two instances can be understood with the comment by Rav Shlomo Alkabetz as quoted by the Shelah Hakadosh, that when falling to one’s face we demonstrate our willingness to die for some sins that cannot be atoned through any other means, such as the sin of Chillul Hashem. In effect, Nefilas Apayim represents a punishment by death that brings atonement and closure to one’s sin, while with Krias Shema the message is that we are so devoted in our Avodas Hashem that we are even willing to give up our lives so as not to transgress Hashem’s commands.

The Tanya and the Yaavetz write in their commentary to the Siddur that the basic difference between our willingness to die for Hashem’s sake and for the sake of his Torah at the time of reading of Shema and with Nefilas

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Apayim is that with the reading of Shema it is only theoretical, while with Nefilas Apayim it is actual. Although falling to one’s face one isn’t giving up his life; one still demonstrates the resolve to lie down and give up one’s own life for Hashem’s honour. When reciting these prayers with proper intent, one’s thoughts will be considered as good as deeds.

Tachanun may be recited at any time but its proper place is right after the Shemoneh Esrei.

This fits in according to the explanation that this prayer is recited to emulate the different methods that Moshe Rabbeinu utilised in his tefilos. In the Gemara in Bava Metzia it relates that the full potential of Tachanun is realised only when it is said without interruption between it and Shemoneh Esrei.

The Gemara tells us how Rebbe Elazar’s wife Imma Shalom, would always ensure that her husband had some form of interruption between Shemoneh Esrei and Tachanun. She did so because she feared that the power of her husband’s Tachanun would cause her brother Rabban Gamliel to die because Rebbe Elazar became upset with him. By reciting Tachanun, which closes with the verses dealing with Dovid Hamelech’s prayer that Hashem do away with his enemies, she was concerned that something would happen to her brother as well. The Gemara goes on to relate that once Imma Shalom was delayed and Rebbe Elazar said Tachanun immediately after Shemoneh Esrei without any interruption; Rabban Gamliel, his brother in law, died shortly afterwards.

Whilst our tefillos may not be on the level of those of Rebbe Elazar this does demonstrate the importance of reciting Tachanun immediately after Shemoneh Esrei without interruption and the tremendous power this tefilla possesses when it is said with the proper concentration and intention.

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