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Rabbi Meir Shindler Rabbi, Richmond United Synagogue
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K I N D LY S P O N S O R E D
In Memory of
Leslie and Freda Aaronson
Permissible Questions
S
urely Moshe crossed a boundary he should not have. The Jewish people had just committed the most unthinkable crime. Just forty days after receiving the Torah at the Revelation at Mount Sinai they have sunk to ‘worshipping’ a golden calf and rejoicing in the experience. Hashem appears to be completely justified in His desire to eradicate the nation and begin again through Moshe and his offspring. Yet Moshe, with extreme audacity, seems to directly question Hashem’s displeasure. He challenges (Shemos 32:11): ‘Why, O Hashem, does your anger grow hot against your people whom you have brought out of Egypt with great strength and a mighty hand?’ This question appears both blasphemous and astonishing. Hashem has every right to be angry at the people and how dare Moshe challenge that? There are two reasons that a person may begin a question with the word ‘why’. They may be challenging the reasoning of a statement, questioning why it makes any sense. Alternatively, they may completely understand the background reasoning but nevertheless not understand the purpose or the gain in the consequential action. Rav Shimshon Raphael Hirsch points out that the word ‘Lamah’ ( )למהappears twice in these verses and yet the cantillation note and stress on each is different. In the first instance (the pasuk quoted above), the word למהappears with the stress on the second syllable making it sound more similar to the word le-mah ( )לְמָ הmeaning ‘for what purpose’ rather than ‘why’. Moshe is not challenging the reason why Hashem is angry, he just cannot understand the purpose in His decree, seemingly being in sharp contradiction with His original selection of the Jewish People as His nation.
NOW IN THE FOLLOWING PLACES
In contrast, in the following verse the accent on the word ‘Lamah’ is on the first syllable, questioning the reasoning itself: – למה יאמרו מצרים לאמרwhy give the Egyptians the opportunity to defame Your name? Often, there may be many sound reasons for us to get angry at someone. We may feel hurt, insulted, let down or betrayed. We may feel a tremendous amount of animosity towards that person. We may feel the urge to take revenge, to lash out, hurl abuse at them or worse. But while the feelings of anger and rage may be with good reason, we still have to ask ourselves – לְ ָמה ‘for what purpose’ - what does acting on that impulse actually benefit me? Will it improve the situation? Will it improve or enhance the relationship or be of benefit to my emotional wellbeing? Not everything that we feel is valid should be acted upon. Imagine you are in your car approaching a busy roundabout and just as you are about to turn you notice a car hurtling towards the junction from the left. You know that you have right of way. Crazy! Dangerous! You honk your horn but the driver does not seem to be slowing down. You could be very principled and say that you have right of way to enter the roundabout; it is his business to brake and let you pass. And you may be dead right. But you may also be dead. Sometimes we need to move away from religiously protecting our rights and entitlements and see a bigger long-term picture. Our faith in Hashem works almost in the reverse. In our lives we regularly face challenge and sometimes these challenges seem so insurmountable that we are often tempted to ask the question why. Moshe shows us that we cannot doubt whether Hashem has his reasons or not; nevertheless, we should be searching for meaning and purpose in the obstacles and challenges that Hashem sends in our direction, look inside of ourselves and emerge as greater people.
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SEDRA SUMMARY Thank you to Chabad.org The Bnei Yisrael are told to each contribute exactly half a shekel of silver to the Mishkan. Instructions are also given regarding the making of the kiyor, anointing oil and incense. “Wise-hearted” artisans Betzalel and Oholiav are placed in charge of the Mishkan’s construction, and the people are once again commanded to keep Shabbos. When Moshe does not return when expected from Har Sinai, the people make an eigel hazahav and worship it. Hashem proposes to destroy the errant nation, but Moshe intercedes on their behalf. Moshe descends from the mountain carrying the luchos engraved with the Aseres Hadibros; seeing the people dancing about their idol, he breaks the tablets, destroys the golden calf, and has the primary culprits put to death. He then returns to Hashem to say: “If You do not forgive them, blot me out from the book that You have written.” Hashem forgives, but says that the effect of their sin will be felt for many generations. At first Hashem proposes to send His malach along with them, but Moshe insists that Hashem Himself accompany His people to the Promised Land. Moshe prepares a new set of luchos and once more ascends the mountain, where Hashem re-inscribes the covenant on these second tablets. On the mountain, Moshe is also granted a vision of the divine thirteen attributes of mercy. Moshe’s face is so radiant upon his return, that he must cover it with a veil, which he removes only to speak with Hashem and to teach His laws to the people.
QUIZ TIME
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I
n midst of a suspenseful round of peek-a-boo with his one year old sister, Yossi quickly runs to call his mother. “Mummy, come quick. Esti is taking her first step!” One step. Two steps. Mummy and Yossi proudly cheer Esti on, urging her to take one more step and then another. Suddenly, Esti falls to the floor. Hard. Yossi feels so bad for his younger sister who is in pain. Mummy takes Yossi’s hand to console him, “True, Esti fell, but she’s headed in the right direction.” Klal Yisrael had just experienced the Exodus. They didn’t just leave – they left in style – witnessing Hashem smite the Egyptians with not one, but ten miraculous plagues one after the other. The Jews were still reminiscing of how the cup they were sharing with their Egyptian neighbor, was split right down the middle, water for the Jew and blood for the Egyptian. As one Jew recalls the fearful expression on the Egyptians face as he was being chased by a bear, the other Jew thinks of his evil first born taskmaster who so rightfully got what he deserved. Hashem is saying, “My dear children, I love you!” After that, came the splitting of the sea. Klal Yisrael was pressed against a corner. The charging Egyptian warriors behind them had but one thing in mind. The crashing waves in front of them were not much of an option, either. Then, just like that, the sea splits. The waves calm. Trees full of juicy fruit sprout waiting to be picked. As soon as Bnei Yisrael reach the other side, down come the crashing waves, forcefully putting an end to the lives of their enemies. Hashem is saying, “My dear children, I will always be there for you!” After experiencing all this, Bnei Yisrael come to Har Sinai. Lightning. Thunder. A suspended mountain. We – and no other nation – got to hear directly from G-d! The message was clear: Hashem is saying, “My dear children, I care so much for you!”
The Gemara1 say that after Matan Torah, after experiencing the Yad Hashem in such a blatantly obvious manner, Klal Yisrael was holding at the same spiritual level as Adam HaRishon before he sinned. 1 Shabbos 145b–146a
Parshah Yet at this very apex of kedusha, when the Jews witnessed G-d around every corner, one thing goes wrong – Moshe Rabbeinu doesn’t come back from the mountain as expected – and right away, Klal Yisrael make the Golden Calf, an idol. Rashi2 tells us that when they approached Aharon to create the calf for them, Aharon quickly sized up the situation: “If I don’t make the calf for them, they will kill me, like they killed my nephew Chur who tried standing up to them.” What happened? Where did Bnei Yisrael go wrong? What caused this sudden deterioration? In a very brief span of time after hearing, “You shall have no other god,” Klal Yisroel makes the Golden Calf. A few short weeks after hearing, “You shall not kill,” and they are killing their leaders. How can this happen in such a short time after attaining the highest levels of kedusha? It should be very simple arithmetic, yet something just doesn’t add up. In truth, the Gemara3 says that Klal Yisrael did not deserve to do the sin of the Golden Calf. The reason it transpired was to teach future sinners the concept of teshuva. No matter what we have done. No matter who we are. No matter where we are holding, Hashem wants us to come back. After ascending to such a plateau of kedusha, and after seeing the greatness of Hashem in every way imaginable, the Jews instantaneously stumbled so low to teach us but one thing; we can do teshuva. “My dear children, I love you. I care for you. I will always be there for you. Come back.” What is teshuva? Teshuva is a gift from Hashem. It is nothing short of a miracle. Earnest and sincere Teshuva transforms a sin which we have done into a merit. Will we fall? Yes. It is a fact of life. Falling is a part of growing. But Hashem begs us to get up. One step. Two steps. One more step and then another and we are headed in the right direction. 2 Shemos 32:5 3 Avoda Zara 4a
Please Daven For
Please Daven For
’שירה תמר בת שושנה דבורה תחי
אריאל יהודה בן יהודית נ”י
לרפואה שלימה בתוך שאר חולי ישראל
לרפואה שלימה בתוך שאר חולי ישראל
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When else in the year do we read from Parshas Ki Sisa?
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3
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Moshe and Noach
H
ashem commanded Moshe Rabbenu, “לך רד כי שחת עמך עשו – להם עגל מסכהGo down, for your people have become corrupted, they have made for themselves a molten calf.” Incredibly, despite Hashem’s explicit instruction to go down, Moshe ignores this and begins to pray for Klal Yisroel.
– נא מספרך אשר כתבתErase me now from Your book that You have written.”
Chazal contrast the actions of Moshe with those of Noach. Noach too was informed that his entire generation would be wiped out in the מבול, but we do not find that he davened on behalf of them that they should be saved. For this reason, say Chazal, the flood is referred to in Yeshayahu (54:9) as – מי נחthe waters of Noach, as if it was his fault that there was a Flood. Noach and his family were righteous and were saved, but nonetheless Noach gets partially blamed for the Flood, because had he davened for the people, it might not have happened.
When Moshe davened for himself to be allowed to enter Eretz Yisroel, Hashem said, “ – רב לך אל תוסף דבר אלי בדבר הזהIt is too much for you, do not continue talking to Me about this matter,” and Moshe complied – and yet when it came to speaking up for Klal Yisroel, Moshe was מוסר נפשon their behalf, praying and contending with Hashem. Hashem told Moshe that he was willing to destroy the whole of Klal Yisroel, and to begin rebuilding the nation from Moshe alone. Yet Moshe, willing to sacrifice himself for his people, said that if Hashem was not willing to forgive them, “מחני
Moshe on the other hand as the “faithful shepherd,” was not satisfied with himself being saved. On the contrary, he was willing to sacrifice himself in order to protect Klal Yisroel. The Megalleh Amukos reveals that Moshe was a reincarnation of Noach. Both were saved
Parshah by being interred in a תיבהin the water. This is alluded to in his name Moshe, so called because – מן המים משיתהוhe was drawn out of the water – just as Noach was too, being saved from the waters of the מבול. Through Moshe’s self-sacrifice to protect his people, he rectified the lapse of Noach who had failed to do so. That is why Moshe used the term – מחניerase me, which is the same term that was used at the time of the Flood: “וימח את – כל היקוםand He erased all existence.” And מחניis the same letters as מי נח. By saying מחני, and offering to be himself erased on behalf of Klal Yisroel, Moshe atoned for the מי נח, the Flood waters of Noach. Rebuking the people sharply when they did wrong, and yet when talking to the Ribonno Shel Olom, praying, entreating and offering himself up for the sake of his people, even though they had sinned - that is the leadership of the Faithful Shepherd.
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כבוד המתAND ORGAN DONATION ‘OPT IN’ VERSUS ‘PRESUMED CONSENT’
The UK’s current legal position on organ donation is ‘opt-in’ The government is now consulting on a proposed system of ‘presumed consent’. G If this becomes law, unless someone has actively chosen to ‘opt out’ it would be assumed they were happy to donate their organs after death G The definition of the point of death על פי הלכהdiffers from medical world’s definition of death and a system of presumed consent is a great סכנהfor the קהילה G G
The government is providing interested parties with the opportunity to submit their opinions and notice will be taken of these submissions. The Federation Beis Din urges the קהילהto respond by completing the questionnaire found at https://engage.dh.gov.uk/organdonation/ and stating that the proposed changes would have a negative impact on people of religious backgrounds. For more information email info@federation.org.uk telephone 020 8202 2263 or text Shailatext 07403 939 613
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Which mitzvos in Parshas Ki Sisa have the punishment of kares?
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The right half
Parshah
)'מחצית השקל בשקל הקדש (ל' יג Half a Shekel, a holy Shekel
The Torah instructs every Yid to contribute half a Shekel so that the Bnei Yisrael could be counted.
T
he Minchas Yitzchak asks on the wording of the pasuk; why is the above pasuk written in this way? It could have written more simply, מחצית שקל ?הקדשIt seems that the Torah is stressing a particular message. To answer this question, he brings another question. In the Mishna in shekalim, it is written as follows. “On the first of Adar we announce that the time has arrived for the collection of shekalim and also the time of kilayim.” In what way is the collection of the shekalim connected to the Halachos of kilayim? How come they are grouped together in the Mishna? Rav Yonasan Eibishitz zt’’l explains that the Mitzvah of the half a Shekel donation teaches a powerful lesson about achdus. Every single Yid contributes only a half. As if to say, in order for us to be whole, we need to include the other Yidden around us and then we will be one. (Others explain that since both the rich and the poor donate the same amount, this shows how every Yid is valued and needed the same, whether rich or poor.) However he explains that the importance of achdus does not come at any cost and does not allow for other values to be ignored. Certain
Jews who are a bad influence and are intent on not following the correct path should not be included in the same way. So on the one hand, achdus includes everyone. On the other hand, the importance of remaining true to the correct path excludes some. Of course the practical application of this will be very case specific and needs guidance from Gedolei Yisrael. This is why the Mishna writes shekel and kilayim together. The same moment that we internalise the lesson of achdus from the mitzva of half a shekel, we must also be aware of the danger of “kilayim”. On this the Minchas Yitzchock adds, we can now explain the pasuk in the same way. The Torah is instructing us to take half a Shekel and to realise that we must join up with achdus in order for us to be whole. At the same time, the Torah is stressing the importance of being “kadosh”. The unity should still allow for one’s kedusha to be maintained. This is the joint message of the pasuk. Achdus together with kedusha. At a Siyum Mishnayos, R’ Shimshon Sherer once related the following mashal from his father, R’ Moshe Sherer that highlighted the need for achdus.
There were once two brothers, Reuven and Shimon. Shimon lost all his money during the Great Depression and so he went to his brother Reuven for help. Every time Shimon knocked on Reuven’s door, he was always asked to identify himself. And every time he would reply, “It is me, your brother Shimon!” Sadly, every time his brother Reuven would then reply, “I don’t have a brother Shimon.” He refused to acknowledge that Shimon was his brother and that he needed his help. Eventually, their father became very ill, and his sons came to visit him in hospital. When Reuven went into his father, his father refused to recognise him. He looked to Reuven as a stranger and said, “I don’t have a son Reuven.” Reuven was shocked. He stood there and protested, insisting, “I am your son Reuven!” Finally, the father said, “Until you have a brother Shimon, I don’t have a son Reuven.” So too, until we realise how much we need our “other half a Shekel”, how much we need to join together as one, Hashem our Father will not recognize us enough as His children and bring the geula. May we be Zoche.
QUOTE OF THE WEEK The Opposite of anger is not calmness, its empathy
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How did Moshe manage to learn and remember the whole Torah in a mere forty days?
Eli Katz
Author of The Unity of Heaven and Earth The author can be contacted at eli@familykatz.co.uk
5
Torah & Science Volume 1: Notes on Spacetime and 'נפש החיים שער ג
The inspiration and motivation to publish this series originated from two life-changing meetings the author had with 'הרב הגאון ר משה שפירא זצוק"ל. He introduced a completely new viewpoint of unity on the grandest of scales from the top of the heavens to the very lowest foundations of the physical universe. He commented that the level of understanding of the laws of the universe nowadays, especially the twin pillars of all modern science, Relativity and Quantum Mechanics, was “wunderlich” (wonderful) and the unity and connection between the Supernal Worlds and the Universe was becoming dramatically clearer in our generation.
Volume 1: Notes on Spacetime and 'נפש החיים שער ג This volume focuses on Einstein’s Theory of Special Relativity of 1905, Minkowski’s Lecture on Spacetime of 1908, and suggests a connection to the concepts of מצידוand מצידנוas explained in 'שער ג of R’ Chaim Volozhin’s magnum opus נפש החיים.
This קונטרסbears מכתבי ברכהfrom הרב הגאון ר' אברהם גורביץ שליט"א, the ראש ישיבהof Gateshead Yeshiva, and also הרב הגאון ר' אליהו ציון סופר שליט"א, who is ראש ישיבהof Rechasim, Israel. He is a grandson of the כף החיים, a prolific writer on חכמת הנסתר, and the author has had the privilege of learning with him for many years. In addition, there are letters of approbation from Rav Yisroel Meir Greenberg and Rabbi Moshe Shatz.
Available from Torah Treasures, Chaim’s Bookstore and the author.
- ה-ומבשרי אחזה אלו
The Unity of Heaven and Earth
The UniTy of heaven and earTh
ה-ומבשרי אחזה אלו
ה- ומבשרי אחזה אלו- The UniTy of heaven and earTh
This קונטרסis an initial, small step of an intended groundbreaking series on the Unity of the magisteria of Heaven and Earth. The series aims to demonstrate the fundamental correlation and connection between Torah and Science. The mitzvah of ’ יחוד הis our fundamental role in this world and revealing the unity of the Supernal Worlds ()חכמת הנסתר with the Creation ( )חכמת הבריאהis according to the Zohar an essential aspect of our pre-Messianic era.
1
The physics has been reviewed by Dr. Jeremy Schnittman, a theoretical astrophysicist at NASA's Goddard Space Flight Centre.
GENERAL RELATIVITY AND THE ARON HAKODESH Black Holes and Einstein’s Gravitational Waves In February 2016, over 1,000 scientists announced that they detected the existence of “gravitational waves” using the brand new Laser Interferometer Gravitational-wave Observatory (LIGO). In order to explain why this breakthrough was so momentous, we need to first understand the concept of a “black hole”. In 1915, Albert Einstein published his General Theory of Relativity. Here he explained that space and time are not static background objects like the stage of a play upon which actors perform. Rather, space and time are dynamic and which can change and contort into different shapes like a flexible fabric. This principle, which has been scientifically proven beyond reasonable doubt, is far removed from our normal sense of space-time.1 Let us explain the concept using the following simple illustration. Imagine the elastic fabric of a trampoline. If no one is on it, this will be flat and smooth. But when a child starts bouncing on it, the trampoline elastic fabric will be stretched into a different shape. Similarly, space-time becomes distorted by the objects ‘sitting’ on it. This distortion gives rise to what we perceive as the force of gravity. Incredibly, this affects the shape and characteristics of the space-time dimensions. It turns out, based on Einstein’s formula, that there are possible extreme places where space and time stop entirely. These are known as “black holes”. In our aforementioned metaphor of the trampoline, a black hole would be where a supersized Japanese sumo wrestler is jumping violently on the fabric. He will cause huge waves in the fabric until it eventually ruptures completely beneath where he is standing. At the point of the tear, all time and space entirely ceases to be. 1 Einstein showed that time is just another dimension - we have up/down, right/left, forward/back and before/after. Hence the use of the hyphenated phrase space-time.
On September 14th 2015, the highly accurate LIGO was able to measure a change in the space dimension of one million, million, millionth of a centimetre. This was due to gravitational waves (like waves on the ‘trampoline’ of space-time) emanating from a cosmic clash of two black holes so violent that its shock waves rippled the fabric of space and time across the entire universe. This was the first ever direct evidence for gravitational waves and enabled verification of Einstein’s formulae to utmost precision. Einstein described space and time as a flexible fabric - now we know that this is not a metaphor but reality. A black hole is a result of the collapse of a star, which creates a ‘point of singularity’. According to Einstein’s theory, this point of singularity has a zero space dimension (‘a virtual point’2) and a large amount of mass (the ex-star) is contained in this virtual point. It therefore has infinite density. This is truly unique because there is nothing else in the entire physical universe which has a measure of infinity! The very name “black hole” is because this object has such powerful gravity (due to the infinite density of the point of singularity) that not even light can escape. We will never be able to “see” inside a black hole, since no light can ever escape from inside. It can be mathematically deduced that at the surface of a black hole (called the ‘event horizon’), some distance away from the point of singularity at its centre, all time ceases. But at the surface of a black hole, space remains although it is heavily affected. The further that one travels away from the black hole, the more its effect on space and time are reduced. There will be some point far away, when space and time revert back to normal. In summary, the black hole is a unique object – the extreme of physicality. Its source 2 http://en.wikipedia.org/wiki/Gravitational_singularity. However, with the introduction of quantum mechanics, a point of singularity is possibly undefined and may be as close to zero dimension as physically possible e.g. the smallest unit of quantum space-time - one one-hundred quintillionth the size of a proton. This is for a separate essay.
ומבשרי אחזה
ה-אלו
The UniTy of heaven and earTh VOLUME 1 Notes on Spacetime and 'נפש החיים שער ג ELI KATZ
part 3 of 4 is the point of singularity at its centre – a zerodimensional point of infinity which dramatically affects space-time in its locality, including the most exceptional possible alteration where there is zero space and zero time at the point of singularity itself.
A Torah Interpretation of Black Holes I had the privilege in the past few years of discussing the theories of relativity and quantum mechanics, which are the foundation of physics and cosmology, together with HaRav Moshe Shapiro ztl and their interface with Chochmas Hanistar. We touched upon the concept of the black hole, especially the source and power of the black hole – the zerodimensional point of singularity at its centre with its unique measure of infinity. Referring to kabbalistic concepts in the Sefiros, HaRav Moshe ztl described this point as the mystical sefirah/emanation of Keser - the Crown - which is the highest sefirah possible. An entire sefer can be written on the meaning behind this statement, from the perspectives of both the Chochmas Hanistar (Kabbolah) and also the Chochmas Habrioh (creation), but this essay has neither the space nor time available. Nevertheless, let me take the liberty to touch about two aspects that are relevant to our discussion. Keser is the highest sefirah, closest in a metaphorical sense to Hakodosh Boruch Hu and therefore will have the greatest “infinitelike” quality. Furthermore, Keser is represented by the kutzo shel Yud (of the Shem Hamiforesh, Explicit Four-Lettered Divine Name Y-H-V-H) - a virtual point contained within the letter yud which has zero dimensions - beyond any direct physical representation. In many respects, this parallels the point of singularity, an infinite and unperceivable object. With this background, we can present a deeper understanding of the miracles that occurred around the Aron. Concluded next week
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
Mercy or Pity
A
s Moshe prayed to Hashem to forgive the Jewish People for sinning at the Golden Calf, Hashem revealed to Moshe His Thirteen Attributes of Mercy. Those attributes are key to understanding how Hashem runs the world and how one can attain atonement/forgiveness for sins. Although we generally refrain from using adjectives to describe Hashem, these thirteen attributes are presented as such. In this article, we will focus on two of those attributes which both mean “mercy”—rachum and chanun—and attempt to understand what exactly they entail.
recalls the notion of a “free gift” (matnat chinam), so it denotes giving somebody relief which he does not necessarily deserve. On the other hand, the trait of rachum focuses on the saviour who sees the victim’s downtrodden situation, empathizes with him, and ultimately decides to save him. One who is rachum does not necessarily save the victim directly for the victim’s sake, but rather for his own sake. Other commentators offer other ways of differentiating between these two terms and what follows is a brief potpourri of such explanations:
ÂÂ R. Yosef Bechor-Shor writes that rachum
In his commentary to Exodus, R. Bachaya writes that rachum and chanun represent Hashem’s way of forgiving sinners who ask for forgiveness, repent, and experience some form of affliction, but he does not explain how the two terms differ from each other. Elsewhere, R. Bachaya writes that Hashem’s attributes of rachum and chanun are actually one and the same. They both denote His practice of heeding one’s prayers in times of need, even if that person had not yet repented his misdeeds. R. Bachaya finds support for this argument in the fact that the Bible often uses both terms together and sometimes places chanun before rachum, and sometimes rachum before chanun.
is for the poor because it denotes mercy and the decision to help save one from his dismal situation, while chanun is for the rich because it simply denotes granting somebody a present, regardless of how dire his situation is.
ÂÂ A gloss to Tosfos (Rosh HaShanah 17b) explains that the word rachamim denotes a form of clemency whereby Hashem withholds a calamity from befalling an individual, while the word chanun denotes Hashem granting someone a special reprieve while he is in the midst of distress.
ÂÂ R. Elazar Rokeach of Worms explains that rachum denotes acting with mercy beyond that which is required by the letter of the law, while chanun denotes using the system of justice to heed another’s call for clemency. Nonetheless, others explan the opposite: the trait of rachum is only applied to one who asks for mercy, while chanun is even if one does not request mercy.
We can discern the difference between rachum and chanun by way of an analogy in human interactions, specifically by looking at the relationship between a victim and one who has the power to save him. In that relationship, the word chanun one focuses on the victim, while the word rachum focuses on the saviour. Chanun denotes the idea of the victim finding “favor” (chein) in the eyes of the saviour (when talking about Hashem, this may come through prayer), or simply deciding to grant (choneh) him a reprieve of sorts. Rashi (to Deut. 3:23) explains that the word chanun
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ÂÂ Rabbeinu Bachaya writes that rachamim is Hashem’s general way of overseeing the world, while chanun is His way of specifically overseeing each element of Creation.
ÂÂ R. Avraham bar Chaim Ibn Ramoch (in his commentary to Psalms 86:16, 112:4, and 145:8)—who lived in Spain at the beginning of the Spanish Inquisition— writes that rachum refers to saving another from any form of suffering, while chanun refers to granting him intellectual gifts (which allow him to help himself). The Malbim discusses two more words (which do not appear as part of Hashem’s Thirteen Attributes of Mercy) that also conjure the notion of mercy: chus and chemlah. The Malbim explains that rachmanus only applies to having mercy on somebody who is intelligent. Indeed, one pities a child or an animal in a different way than one pities an adult. As mentioned above, the idea of rachmanus is that one is bothered by seeing the suffering of another, so he has mercy upon him. The terms chus and chemlah, on the other hand, can apply to having mercy on any entity, not just an intelligent person. In English, we call this “caring”. Chus refers to having mercy on something out of a refusal to allow it to be destroyed because then he will lose whatever benefit he gains from that item/person/entity. The first word of the phrase chas v’shalom (loosely translated as “Hashem forbid” or “Heaven forefend”) is a conjugation of the word chus. The word chemlah is a form of pity that one refuses to allow something/someone’s destruction because of an innate quality of that thing/person. That quality could be some form of asthetic beauty or another perceived type of completion, which one does not want to see ruined. As R. Shlomo Aharon Wertheimer (1866–1935) points out, the concept of chemlah as pity can be applied to pitying he who does not have the ability to ask for help (e.g., a child or somebody lacking the mental capacities to ask for help).
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Usually the seven aliyos of the parsha are equally spread throughout the parsha. However, in Parshas Ki Sisa it stands out that the first two aliyos are especially long. Why?
Rabbi Dovid Hoffman
7
Author of the Torah Tavlin series of books on Torah, Haggadah shel Pesach, Yamim Noraim, and other Jewish topics, as well as the universally acclaimed series on the Holocaust, entitled 'Heroes of Spirit' and 'Heroes of Faith' The author can be contacted at Torahtavlin@aol.com
)יד-ושמרתם את השבת כי קדש היא לכם מחלליה מות יומת וגו' (לא
R’
Chaim Volozhiner ZT”L, founder and Rosh Yeshivah of the renowned Volozhiner Yeshivah, and prime disciple of the holy Vilna Gaon ZT”L, had a brother by the name of R’ Shlomo Zalman ZT”L. He, too, was an esteemed Torah scholar who served in the capacity of Rav, to a prominent community, not far from Volozhin. A member of R’ Shlomo Zalman’s kehilla once traveled to Volozhin to discuss an urgent matter with R’ Chaim. It was about his brother, R’ Shlomo Zalman, claimed the man, and it was of extreme importance. Of course, R’ Chaim put aside what he was doing and listened intently to the man’s tale. “Rebbe,” cried the man, “I don’t know how to say this, but it appears that your brother, R’ Shlomo Zalman, has become a bit unhinged. Many people are concerned that he is not right in his mind!” R’ Chaim was surprised at this bold statement about his brother and requested that the man explain what he meant by “not right in his mind.” The man swallowed hard, but carried on with his narrative. “Last Friday night, a number of people in the community - myself included - saw the Rav running like a madman through the streets of our little town, without a Yarmulkeh, hat or any other covering on his head - holding a lit oil lantern!” The man gasped for breath. “Rebbe, I saw this with my own eyes! I don’t know what to do or what to say to your brother, R’ Shlomo Zalman. It appears as if he has gone mad!” R’ Chaim understood that this man was not the type to contrive a story about his brother on a whim, and realized that the matter could not rest. He must look into it immediately. That very day, R’ Chaim traveled to his brother’s town, intent on getting to the bottom of this story. How could such a thing have happened to his own brother? When he arrived at his brother’s home, he found the Rav sitting in his study learning Torah as usual without a care in the world, looking as normal as normal could be. R’ Shlomo Zalman was pleasantly surprised with the arrival of his esteemed guest and welcomed his brother into his home.
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After exchanging pleasantries, he asked R’ Chaim what brought him to his little “neck of the woods.” R’ Chaim’s demeanor turned serious as he recounted what the man from town had told him. “Tell me, my dear brother, what’s going on with you? Is everything alright?” Upon hearing this story, R’ Shlomo Zalman let out a short laugh. Smiling broadly from ear to ear, he said, “Please let me tell you what really happened last Friday night. It was nighttime, after Shabbos had already begun, when a distraught man entered my home. His wife was in heavy labor and intense pain, and he wanted to know if he was permitted to turn up the lamp in his home, in order for the midwife to be able to see better. Well, of course, I ruled that not only was it permissible, it was required! Hurry home, I told him, and turn up the lamp and may your wife have an easy labor!” R’ Shlomo Zalman looked at his brother carefully and continued. “But the man didn’t
Parshah go right away; he walked out slowly, pensively. I sensed that he was hesitant to light a fire on Shabbos due to Chilul Shabbos and in that case, it may become a question of life and death - Sakanas Nefashos. Immediately, I jumped out of my chair, and without a second thought as to donning my coat, hat or any other outer clothing, I grabbed the oil lantern from my house and ran out into the street. The man didn’t live far and I took off in a dead sprint, running as fast as I could to get there before a serious problem arose. I was so intent on getting there, that I didn’t even realize that my yarmulkeh had fallen off my head and I burst into the man’s home with my oil lamp and stayed there until I saw that he followed my order and lit his lamp.” R’ Shlomo Zalman once again smiled broadly, “Now, my dear brother, do you understand why my constituents think that I am not ‘right in my mind’?”
Wishing Yis roel Kaye Mazel Tov on his Aufr uf this Shabb os
A Quick Vort: Ma’ayanah shel Torah by Yisroel Kaye The posuk (Shemos 31:14) says “anyone who is mechalel Shabbos shall surely be put to death, for whoever does any work on it, that soul shall be cut off from among his people”. The Maayana shel Torah brings the Rabbi of Mezhbuzh who points out an apparent contradiction. On the one hand we learn that pikuach nefesh is docheh Shabbos, thereby suggesting that saving a human life takes precedence over Shabbos. This would suggest that life is more important than Shabbos. Why then would a Jew be put to death for the sake of Shabbos? He answers that the pasuk also says that anyone who does any work on Shabbos is cut off from his people. When a Jew deliberately desecrates Shabbos his soul is cut off from its roots. This therefore makes him as though he has already been put to death, it is as his life no longer has any meaning. This sort of life is not one which would take precedence over Shabbos.
5. The person reading of the Torah reads Parshas Ki Sisa at different sound levels – going down and up. Why?
Rabbi Chaim Leizorek
8
Aish Hatorah Mexico
The author can be contacted at chaimleizorek@hotmail.com
If statistics are right, the Jews constitute but one percent of Parshah the human race…The Jew ought hardly to be heard of, but he is heard of, has always been heard of. He is as prominent on the planet as any other people…He has made a marvelous fight in this world, in all the ages; and had done it with his hands tied behind him…The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away…Other people have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?” (Mark Twain) In this weeks’ Torah portion, we encounter one of the most tragic events in the entire history of the Jewish Nation. Moshe goes up the mountain to bring down the Torah. After forty days, the Jews panic because he was taking too long to come back. Out of complete despair and desperation they commit the infamous sin of the golden calf. As a result, Hashem tells Moshe that the Jewish Nation must be destroyed and a new one will emerge, starting with him. Moshe pleads with Hashem with his well-known powerful statement: “Please forgive their sin, and if you do not, erase me from the book (The Torah) that you have written.” The result was that Hashem forgave the Jews and granted them another chance. This entire episode – the back and forth between Hashem and Moshe – does not seem to make any sense. After the sin of the golden calf, Hashem reached the conclusion that the Jewish Nation must be repealed and replaced. How come after a short conversation with Moshe, He decides to give it another try? What ‘convinced’ Hashem that it was worthwhile to keep the Jews instead of replacing them for a more ‘updated’ nation? Throughout the dialogue between Hashem and Moshe we encounter a very puzzling exchange of arguments. When Hashem tells Moshe that the Jews sinned, He says: “Go
down the mountain, your nation sinned. I have seen this nation and they are a stubborn nation.” When Moshe defends them, he makes the following perplexing argument: “Please dwell among our midst, because the Jews are a stubborn nation, therefore forgive their wrongdoings, sins and transgressions.” There are two major issues with Moshe’s defence plea. When Hashem says to Moshe that the Jewish Nation were stubborn, by no means it was meant as a compliment. The Jews were unwilling to let go of their past; once again they were sinking to the lowest levels of impurity. Why would Moshe use as a defense tactic, the exact same argument that Hashem used in a negative light?! The second issue is even more problematic. For some odd reason Moshe seems to imply that being rigid and stiff-necked is a positive trait, otherwise he would not invoke this as their defense. Is that really so? Stubbornness is a positive attribute? I would like to present the following answer. Throughout the generations, we have gone through persecutions, torture, expulsions and even murdered for one simple reason, because we were Jewish. Not only that, but often, the Torah, Mitzvos and Jewish values were very hard to uphold due to difficult circumstances. The expected reaction and solution to end this hatred and difficulty would be by forgoing and letting go of our Jewish identity. There is only
one factor that ensured that we maintained our loyalty to Hashem: Our stubbornness. Moshe was telling Hashem; the source of the issue is the exact same reason why they should be spared. Yes, their obstinacy and unwillingness to let go of their Egyptian influence was what got them in trouble, but ultimately it is this same exact tenacity and chutzpa that will guarantee their fidelity and obedience to You. This is a very powerful lesson. The Torah is revealing to us that the main character trait that every single Jew must have, is stubbornness. To be a Jew means to be obstinate, to never cave in, never let go and never forsake our values, our Torah and Mitzvos, our mission in life and our allegiance and commitment to Hashem’s cause! Being a Jew means to comprehend and internalise that even though at times we may face difficulties, obstacles and hardships, veering-off-the-path is never an alternative option. It is precisely in these situations that we must be tough, determined and single-minded to ensure that we stay committed to our Weltanschauung and mission of life. “All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?” We are an obstinate, stubborn and stiff-necked nation!
ANSWERS 1. The beginning of Parshas Ki Sisa is read as the maftir for Parshas Shekalim. Also, a section of it is the reading for the public fast days, on Shabbos Chol Hamoed and the third day of Chol Hamoed Pesach. 2. Transgressing Shabbos (31:14); Duplicating the anointing oil (30:32); also anointing oneself with it (ibid); duplicating the ketores(30:37). 3. The Gemara (Nedarim 38a) brings from our parsha that R’ Yochanan says that Moshe started learning Torah and forgot it until it was given to him to remember as a present.
4. The only tribe not to participate in the egel was Levi. It is therefore appropriate that they should be the ones to read all the section that discusses the egel. (Kitzer Shulchan Oruch, 78:4) 5. Since we should be embarrassed when hearing our ancestors’ participation in the egel, therefore these parts are read in a lower tone. (ibid) 6. He was killed attempting to stop the people from performing the egel. The Mishkon came to atone for the egel and one of the main people involved, Betzalel, descended from Chur. 7. They were given Rosh Chodesh as a Yom Tov (Pirkei DeRebbi Eliezer Chapter 45).
Rabbi Shimshon Silkin
9
Klal Chazon UK
The author can be contacted at rabbisilkin@chazon.org.uk
Parshah
The Delight that is Shabbos
I
n this week’s Parsha we are doubly enjoined to observe Shabbos: You shall observe the Shabbos (Shemos 31:14) and again: Bnei Yisrael shall observe the Shabbos (31:16). The Ohr HaChaim notices the seeming superfluous nature of the second command and offers more than a dozen possible explanations. One understanding is that the first is referring to observance of Shabbos – adherence to its rules and acceptance of its regulations, typically is known as Shemiras Shabbos. The second however refers to its less appreciated aspect – Oneg Shabbos, the pleasure of Shabbos as Yeshaya HaNovi instructs us: You shall declare your Shabbos a delight (Yeshaya 58:13, see Rambam Shabbos 30:1,7 on zochor veshomor). Let us explore how we might succeed in experiencing the delight that is Shabbos. Chazal record a conversation during which Hakodosh Boruch Hu informs Klal Yisroel that He has a special place awaiting those who observe His Torah called Olom Haboh, the World to Come, whereupon they ask for a sample in this world and are told: “you’ll have a taste of Olom Haboh in this world, it’s called Shabbos” (Osiyos d’Rabi Akiva, 4; see Gemoro Shabbos 57a). Shabbos is thus dubbed “me’ein olom haboh”, a sample of the pleasure of the World to Come. Furthermore, Chazal refer to Olom Haboh as a “day that is completely Shabbos” (Gemoro Rosh Hashana 31a), an idea encapsulated in our Shabbos bensching.
We can better understand the relationship between Shabbos and the contentment of Olom Haboh when we consider the fact that Shabbos is the pinnacle of Creation; in the words of our davening: Tachlis Shomayim vo’Oretz, the ultimate goal of heaven and earth. As is well documented by the Ramchal (Derech Hashem, Daas Tevunos 2) the entire purpose of Creation is the fulfilment of Hashem’s desire to bestow goodness and joy upon His creations: mechok haTov leheitiv, it is the rule of the Good to bestow goodness. As he quotes further the be all and end all of existence is that we delight ourselves with Hashem and benefit from the glory of His presence (Mesillas Yeshorim). And while we are not encouraged to make that the focus of our avodoh, nevertheless it is true to say that this concept is our very raison d’être. It therefore follows that if the “tachlis” of Creation is Shabbos then the “tachlis” of Shabbos is to revel in Hashem’s goodness. And it extends further: not only is “oneg” an essential part of Shabbos, it is the vehicle with which to achieve the ultimate oneg. In other words, it is not just that the delight of Shabbos is a sampling of Olom Haboh, rather it is the means by which one attains it. As the Gemoro says: Kol hameaneg ess hashabbos zocheh lenachaloh beli metzorim – anyone who basks in Shabbos will eventually merit Olom Haboh (lit. a portion without borders). This is more than poetic; it is a directive: the only route to eternal bliss is through experiencing Shabbos with
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QUESTION
Thank you to Boruch Kahan bkahan47@yahoo.co.uk
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There is a famous group that occur a number of times in the Torah and from the two references in the Pessukim in this week’s Parsha you would be forgiven for thinking that it was complete. However Rashi informs us that there should be one more to complete the group and that one is missing for a particular reason. What is very perplexing is that in a previous Parsha in Sefer Shemois on two occasions the same thing happens and there Rashi does not say anything. What is being discussed here and which is the other Parsha? CLUE They went to Africa
deep pleasure. This is indeed alluded to in the aforementioned posuk in Yeshaya: “You shall declare Shabbos a delight… [only] then will you delight over Hashem…”; a prerequisite. In practical terms this means that Shabbos provides respite from the hustle and bustle of the week not to simply while away the time but to stop and appreciate Hashem’s majestic world and take real pleasure from doing so. This appreciation is the foundation of the Universe (see R Dessler, Kuntres Hachessed 13); truly “tachlis shomayim vo’oretz”. On the contrary, as the Sheloh HaKodosh warned, self-indulgence is not the purpose of on Shabbos; rather we are charged with being “me’aneg es haShabbos”, literally “delighting the Shabbos”, not ourselves! This is a vital ingredient in the Shabbos experience that we ignore at our peril. A dry, unenthused Shabbos observance, while certainly laudable, nevertheless does not guarantee a rich and rewarding experience in the Shabbos of our future. As our Shabbos days start to lengthen with the onset of Spring, we must not will the clock on to reach havdoloh faster but rather find ways to cherish every moment of this gift in time. Perhaps we ought to go beyond the greeting “Good Shabbos” and rather wish each other “Delightful Shabbos”! A treasured Shabbos is a treasured existence. Kol hamisangim boh, yizku lerov simcha.
ANSWER FROM LAST WEEK
[Question: We find that Rashi says his exact same Pirush of six words on three occasions in the Torah on the same words. Once is in our Parsha another time is in Sefer Vayikro and lastly in Sefer Bamidbar but the words that Rashi himself comments on is a two word phrase which comes many times in the Torah including once in Bereishis but not at all in Devorim. What are the six words and what two words are they a comment on? It’s his Pirush on the words Reiach Nichoiach a) Tetzaveh Perek 29 Possuk 18 b) Sefer Vayikro Parshas Vayikro Perek 1 Possuk 9 c) Sefer Bamidbar Parshas Pinchos Perek 28 Possuk 8 The six words are “Nachas Ruach Lefonay Sheomarti Venaaseh Retzoini”.
6. What happened to Chur at the egel and how was he rewarded? livingwithmitzvos.com
Rabbi Zev Leff Rav of Moshav Matityahu
The author can be contacted at zevleff@gmail.com
10
Parshah
The Thirteen Attributes of Mercy Invoking Divine Favor
F
ollowing Hashem’s promise not to destroy the Jewish people, after the sin of the Golden Calf, Moshe requested that Hashem make known to him the qualities of Divine mercy. In response Hashem showed Moshe a prophetic vision, in which He was wrapped in a tallis as a shaliach tzibbur while reciting the Thirteen Attributes of Divine Mercy (Rosh Hashanah 17b). Hashem informed Moshe that whenever the Jewish people sin in the future, they should recite the Thirteen Attributes and He will forgive them. Moshe subsequently employed the Thirteen Attributes during the second and third fortyday periods on Har Sinai, which culminated with the atonement on Yom Kippur.
The prophetic vision of Hashem wrapped in a tallis relates to this need to emulate His Attributes by reminding us of our obligation to perform all the mitzvos. The tallis hints to the fact that one must clothe himself in these attributes and not merely recite them.
R’ Yehudah in the Gemara adds that a covenant exists concerning these Thirteen Attributes, guaranteeing their effectiveness forever. The Brisker Rav explains that all the mercy that Klal Yisrael would require until the final redemption was, as it were, deposited into an account at that time, to be withdrawn when necessary. Today, writes Rabbeinu Bachaye, we are without the Bais Hamikdash, without a Kohen Gadol, without the sacrifices to aid in atoning for our sins. All that is left is the ability to invoke these Thirteen Attributes of Divine Mercy in our prayers. Though we do not understand the true nature of these middos, and we lack the perception of how they affect the Heavenly realms, still they remain the key with which to open the gates of mercy in every generation for both the community and the individual.
The second line of opinion - e.g., Tzedah Laderech and Bnei Yisaschar - views recitation of the Thirteen Divine Attributes as effective by itself. They point to the fact that the first three attributes, according to many opinions, are proper names of Hashem which do not lend themselves to emulation.
There are two basic opinions as to how the Thirteen Attributes work. According to Tzror Hamor, Reishis Chochmah and Alshich, the mere recitation of these attributes is not enough. One must accompany their recitation with action by emulating these Attributes in his relationships with his fellow man. (Rabbi Moshe Cordevero in the first chapter of Tomer Devorah gives guidance as to how to integrate these attributes into one’s interpersonal relationships.) For this reason, says the Ma’or Vashemesh, these Divine Attributes are only recited in a minyan. It is difficult for any one individual to embody and apply all of these attributes in his personal life. However, among a tzibbur, all of the attributes can be found.
The recitation of these attributes creates an eis ratzon, a period of Divine favour and grace brought about by recitation of the Divine Attributes (Malbim). In this respect, the Heavenly Kingdom patterns itself after the earthly kingdom: the periods of Divine favour and grace, parallel those times when an earthly king grants pardons not mandated by the law (Netziv). There are, says Ramchal, two types of Divine Providence, on in which Hashem has, as it were, subjugated Himself to a system of reward and punishment dependant on man’s conduct, and another where Hashem acts independent of man’s worthiness.
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Ibn Ezra asks why we wear a tallis gadol only during prayer. Would it not be more logical to wear a reminder of Hashem’s mitzvos when engaged in our mundane pursuits? The wearing of tallis addresses the danger that one will mistakenly think that the words of prayer are enough to effect Divine mercy. The tallis reminds us that lip service alone is not effective. One must live and fulfil that which his prayers represent.
Two questions must be addressed according to the opinion that the mere recitation is effective. First, how can mere recital of these words be effective? And if it can, how can we reconcile this to the fact that these attributes are often recited without any noticeable result? The Maharal answers the first question. Even if recitation is sufficient, he writes, it must be with concentration, intention and understanding. This is hinted to by the wrapping of the tallis over one’s head. The tallis signifies concentration and the banishment of outside distractions.
We can elucidate this last idea as follows. The entire creation was designed so that
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Hashem could shower good on man, the ultimate good being the experience of the Divine Presence. To that end, Hashem created a physical world in which man can earn this reward and develop his relationship with Hashem through Torah and mitzvos. At the same time, Hashem created an intricate system of reward and punishment through which His kindness is funnelled. Under normal circumstances, kindness outside this system would be detrimental to man, for it would suggest to him that justice does not exist and one can receive good without deserving it. That would obscure recognition of Hashem. However, there are times when the application of justice would permanently impair kindness and thus place the entire purpose of creation in jeopardy. At such times, Hashem chooses to let us know that He exists by showering upon us undeserved kindness beyond our understanding. But to receive this undeserved beneficence, we must first recognize that this mercy and kindness emanates from Hasehem and is not an indication, chas veshalom, of a random universe and refutation of Hashem’s control over the world. Hence, the necessity to recite these attributes with intention and concentration to bring about this period of favour. Althoght there is a covenant that the recitation of these attributes is always effective, this depends, according to the first opinion, on our emulation of these attributes and, according to the second opinion, on their being said with concentration, intention and understanding. Though a proper recitation of the Divine Attributes is always effective according to the Vilna Gaon, sometimes the effect only results in mitigation of the Divine decree, not its complete annulment (Tzedah Laderech). That is why we sometimes fail to see the effect of the recitation. We are now in the midst of trying times for Klal Yisrael, a time in which we need Divine mercy. Let us attempt to recite, learn and live these Divine Attributes of Mercy - and thereby fulfil all these various opinions - so that we can partake of the abundant wellsprings of Divine mercy already prepared for us and effect a period of favour and grace.
What was the reward for the women for not giving their jewelry for making the egel?
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Rabbi Yaakov Yosef Schechter Author of Seforim, Parshah Pshetl
The author can be contacted at yankieschechter@gmail.com
אשת חיל- MARRIED TO HASHEM [Mishlei 31:10,11]
” בטח בה לב בעלה ושלל לא יחסר. ורחק מפנינים מכרה,“אשת חיל מי ימצא “Who can find an accomplished woman? Her value is far beyond pearls. Her husband’s heart relies on her, and she will lack no fortune.” We say these words Leil Shabbos, before we begin the Shabbos Seudah. Why do we speak about a finding an accomplished woman, one whose value is great? The Ben Ish Chai says that the Eishes Chayil allegorically refers to the Torah Hakdosha. Who will find this most precious item called the Torah – who will be Zoche to the crown of Torah? One works very hard in order to extract pearls and use them, and when he achieves it, he relishes in them in the beginning. However, after time, it becomes less and less valuable in his eyes, and he no longer salivates over them like he did when he first obtained them. Conversely, the Torah is not like that. The more one has the more Torah, the more it glorifies him, and the more he comes to appreciate it. Brochos 17a – Rava often said that the purpose of Chochma is to attain Teshuva and Ma’asim Tovim. This is as it says in Tehillim 111:10 – “”'ראשית חכמה יראת ד. (Maharsha – we learn from this Posuk that at the very outset, one must intend to study Torah and acquire Chochma for the purpose of learning to fear Hashem.) What does it mean that Teshuva comes from the Chochma of a person? R’ Sadyah Gaon was once visiting another town. His host was very gracious and treated R’ Sadyah, the way that a Gadol should be treated. Each day that R’ Sadyah stayed at this host, the host treated him better and better. R’ Sadyah asked the host why he was treating him like this. The way of the world is the opposite. Usually the first days that a person has an important guest, he makes sure everything is perfect. As the days wear on, the excitement is gone and the host no longer treats the guest as well as
he did initially when the guest arrived. The host responded – when R’ Sadyah initially came to his house, he treated him with great respect and dignity because he had heard of the Gadlus of R’ Sadyah. As each day passed, and the host observed R’ Sadyah, he recognized more and more the greatness of R’ Sadyah. Each day that the host treated R’ Sadyah better than the day before it was because he recognized more and more the greatness and the Kedusha of R’ Sadyah. When R’ Sadyah returned to his home, he wept bitterly and fasted for forty days. He explained to his Talmidim that he needed to do Teshuva for his lack of respect to the Ribbono Shel Olam. Every day that he learnt the Torah Hakdosha and recognized the greatness and Kedusha of the Ribbono Shel Olam, that demanded of him that he needed to increase his Mitzvos, Ma’asim Tovim, and Yiras Hashem. The Chochma that one must have is to realize that each day we need to do Teshuva on the previous day, when we had a lower understanding of the greatness and Kedusha of the Ribbono Shel Olam. We must raise our level of Mitzvos and Ma’asim Tovim each day. ()בניהו “ מעלה,כל המתפלל בערב שבת ואומר ויכולו ”עליו הכתוב כאילו נעשה שותף להקב»ה- “One who Davens Erev Shabbos and says ויכולו, the Torah considers it as if he was a partner with Hakodosh Boruch Hu in the creation of the world.” Hakodosh Boruch Hu completed Creation in the first six days. There was still one thing missing in the world, Menucha
(rest). “ – ”באה שבת בא מנוחהrest was the “creation” of the seventh day. A Yid has the power to create Tosfos Shabbos. When one creates Tosfos Shabbos, he is “creating” Menucha in the world. This is how a Yid can be a partner with the Ribbono Shel Olam in the creation of the world. ()בן יהוידע Shabbos Kodesh has great Kedusha. If one Chas V’sholom sins on Shabbos, it is worse than one who sins during the week. The same is true with Mitzvos, that a Mitzvah performed on Shabbos is greater than one performed during the week. If one learns one hour on Shabbos, it is equivalent to him learning one thousand hours during the week. ()בניהו We sing these special Pesukim at the beginning of Shabbos so that we set the correct tone for Shabbos Kodesh. In the simple meaning, it refers to a physical match between man and woman, but more than that, it refers to the match between Hakodosh Boruch Hu and Klal Yisroel. Shabbos Kodesh is a very holy day, a day that is easier to connect to Hakodosh Boruch Hu than weekdays. How can we connect to Hakodosh Boruch Hu on this special and holy day? It is more precious than pearls that Hakodosh Boruch Hu gave us, the Torah Hakdosha. We must not let even one Shabbos go by without strengthening our connection to Hakodosh Boruch Hu. It is a time to revel and bask in the glory of our most wonderful Shidduch with Hakodosh Boruch Hu.
Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital
The author can be contacted at genesisasw@gmail.com
12
Parshah
Do we really need to know?
I
am often asked whether my work at GOSH is distressing. Without doubt it has its challenges but, Baruch Hashem, we see so many nissim: so many children recovering, leaving the hospital and leading completely or relatively normal lives. Unfortunately, the outcome isn’t always happy. We have all been to too many shivas where parents are mourning children. Recently in Florida families, Jewish and non-Jewish, mourned their children who were tragically killed during what should have been a normal school day. Tragedies which we struggle to understand or explain. In the parsha Moshe asks Hashem: “And now, if I have found favour in Your eyes, let me know Your ways; that I may know You.” A few pesukim later Moshe again says: “Please show me Your glory.’’ With regards to the second request Hashem famously responds ‘’you cannot see My face, for no man can see Me and live...you will see My back; but My face may not be seen.’’ What does this exchange mean? Moshe, who spoke with Hashem ‘face-to-face’ seems to want some clarification of Hashem’s essence. We must be cautious in considering the issues raised by these pesukim. As Rav Shimshon Raphael Hirsch zt’l wrote: ’At no part of the Torah does translation and explanation have to tread with greater care and diffidence than at the contents of Shemos 33:12-23. For here we are led to the extreme limit of man’s knowledge of Hashem… How fearful must we be that our attempts at understanding and our efforts at putting this understanding into words will miss the exact point of the truth. ‘ With that caveat lets see what we can glean from this encounter for our own lives. The Rambam suggests that Moshe requests personal revelation of two aspects of Hashem. He asks to become knowledgeable of “Hashem’s ways” -that Hashem reveal His traits and modes of interaction with the world.
Moshe also requests direct knowledge of the divine -- that he be able to clearly perceive the essence of Hashem, as an entity separate from all other existing entities, as he can perceive another human. The first request is responded to with the Thirteen Attributes of Divine Mercy. Hashem refuses Moshe’s second request. We cannot understand Hashem’s essence.
Rabbi Yossi goes on to elaborate on the nature of Moshe’s third request. Moshe said to Hashem: Master of the Universe! Why are there righteous individuals to whom good happens and righteous individuals to whom bad happens? Why are there evil individuals to whom good happens and evil individuals to whom bad happens?
Rabbi Yitzchak Arama in Akeidas Yitzchak, suggests that with the words “And you will see My back,” Hashem informs Moshe: You will perceive Me not by understanding what I am, but by comprehending what I am not. Study well your own limitations - all the weaknesses of mortal man and recognise that I possess none of these limitations. In this way, by a process of exclusion, you will begin to piece together a picture of the divine.
Rabbi Meir agrees with Rabbi Yossi concerning the content of Moshe’s requests, but disagrees concerning Hashem’s responses. Two of Moshe’s pleas, he maintains, were granted. The third question relating to the issue of divine justice was not!
In the Gemara Rosh Hashana 17b we learn: “And Hashem passed before him and he called… Rabbi Yochanan states: Had this text not been written, we would never have been able to make this claim on our own — The Torah indicates that Hashem wrapped Himself [in a tallis], as would the leader of the communal prayer service, and showed Moshe the order of the prayers. Hashem said to him, “Whenever Israel sins let them pray in this fashion and they will be forgiven.” According to Rabbi Yochanan, Hashem’s esoteric, mysterious revelation to Moshe is eminently practical and concrete as well. Hashem opens the door to prayer. He reveals to Moshe the power that man has to move divine will and demonstrates both the text and the method of the tefillah. In Gemara Brachos 7a there is a fascinating discussion about Moshe’s requests and Hashem’s responses. Rabbi Yochanan maintains, in the name of Rabbi Yossi, that Moshe presented three requests to Hashem, all of which were granted. He asked that Hashem continue to invest the Divine Presence within the people; that Hashem relate uniquely to Bnei Yisrael; and that Hashem reveal “His ways.”
Maybe Rabbi Meir is suggesting that sometimes we are wiser if we admit what we do not know and cannot know. Sadly, we often won’t admit our lack of knowledge and understanding. This failure can be disastrous leading to philosophical justifications for inexplicable tragedies. This can lead to the offering of simplistic and incorrect rationalizations to those who have experienced the tragic loss of loved ones. Sometimes the greatest evidence of wisdom is silence in the face of the inexplicable, and a humble admission that some things lie beyond our knowledge. Rabbi Meir reminds us that there are mysteries that even Moshe could not penetrate.
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What is the debate? Is the third question about why bad things happen to good people? What is Rabbi Meir’s concern? Why is he so insistent that Moshe never received an answer? Rabbi Meir had a very challenging life. His teacher was Elisha ben Avuya. His two young sons died prematurely and lost his wife, Bruria, under extremely difficult circumstances. Maybe his comments are based on his own experiences? Maybe he says that Moshe did not receive a reply because, from his personal experience, he knew that no human, not even Moshe, has a complete understanding of why Hashem allows evil to exist and prosper and bad things to happen to good people.
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