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‫בס"ד‬

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫פרשת נצבים‬ ‫כ"ח אלול תשע”ח‬

NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS

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

8TH SEPTEMBER 2018

'‫ו‬-'‫ פרק ה‬:‫פרקי אבות‬ ‫כ‬:‫ל‬-‫ט‬:‫ כט‬:‫קריאת התורה‬

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‫שקיעת החמה‬

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10:46 AM

SEE PAGE 4 FOR

‫הנץ החמה‬

‫עלות השחר‬

‫זמן‬ ‫הדלקת נרות‬

‫פלג המנחה‬ ‫עש''ק‬

6.24 AM

5.12 AM

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‫סו"ז ק"ש מג"א סו"ז ק"ש גר"א‬ 9.40 AM

9.04 AM

HALACHA SERIES BY RABBI KALLUS: PAGE 7

Rabbi Shraga Feivel Zimmerman The Gateshead Rov

Parshah

‘Chadoshim mikorov Bo’u’ New things have happened, new things are coming

O

ne of The Chasam Sofer’s grandchildren tells a story. One Shabbos afternoon he was sitting with his grandfather.

The Chasam Sofer was bemoaning everything that happened in his times. He described when he was a little boy - every person was an Oved Hashem, the Shuls used to be full early in the morning, people learning and davening, and look what has happened - we lost most of the people.

The Chasam Sofer says “This is hinted to in a Posuk in Haazinu. It says ‘Chadoshim mikorov Bo’u’ - new things have happened, new things are coming, ‘Asher Lo So’orum Avosanu’ - which our forefathers never anticipated, never contemplated”. The Chasam Sofer says “I will tell you what this Posuk means.

It used to be that you had a person who was a real Oved Hashem. The next generation no one was such Ovdei Hashem but they were still Shomrei Mitzvos.

The next generation maybe were not so Shomrei Mitzvos but were largely observant. The next generation was traditional, the next generation were less, and eventually you could have - six generation later - you could have an Apikorus, you can have an atheist.”

NOW IN THE FOLLOWING PLACES

The Chasam Sofer says “In my times I saw people, the father was a Tzadik and the son was an Apikores!” He says that is what the Posuk is referring to ‘Chadoshim’ new things happen, ‘Mikorov ba’u’ who happened so quickly, ‘Asher Lo So’orum Avoseinu’ our forefathers never contemplated. The Chasam Sofer’s grandson asked him how do you feel about this, how do you feel that in your generation you saw such things. He gave a very interesting answer. He says, “It gives me hope. When I see this, it gives me hope.” “How does it give you hope?!”

He said “You know, when you read the prophesies in Parshas Nitzovim about the Geula, about everyone returning to Hashem - ‘Veshavta ad Hashem Elokecha v’Shamata Bekolo’ and described in the Navi Malachi how everyone will return to Hashem, and I use to think ‘Who knows how long this is going to take, it could take a thousand years!?’” the Chasam Sofer said, “If I saw a father a Tzaddik who has a son an Apikorus, I know that a father can be an Apikorus and a son can be a Tzaddik and therefore I know it will happen very quickly, and therefore it gives me hope. The very destruction that we see gives us hope.”

Wishing all of

‫כלל ישראל‬ a

‫כתיבה‬ ‫וחתימה‬ ‫טובה‬

‫בן ארבעים לבינה‬ Wishing our

Editor in Chief a huge Mazel Tov

‫יהי רצון שהברכה‬ ‫תשרה במעשי ידיך‬

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich

2

Rabbi Mordechai Kamenetzky SEDRA SUMMARY Thank you to Chabad.org

T

he Parshah of Nitzavim includes some of the most fundamental principles of the Jewish faith: The unity of Bnei Yisroel: “You stand today, all of you, before Hashem your G-d: your heads, your tribes, your elders, your officers, and every man of klal yisroel; your young ones, your wives, the stranger in your gate; from your wood-hewer to your water-drawer.”

The future redemption: Moshe warns of the golus and desolation of the Land that will result if Bnei Yisroel abandons Hashem’s laws, but then he prophesies that in the end, “You will return to Hashem your G-d . . . If your outcasts shall be at the ends of the heavens, from there will the Hashem your G-d gather you . . . and bring you into the Land which your fathers have possessed.”

Our ability to fulfil the Torah : “For the mitzvah which I command you this day, it is not beyond you, nor is it remote from you. It is not in heaven . . . It is not across the sea . . . Rather, it is very close to you, in your mouth, in your heart, that you may do it.”

Free choice: “I have set before you, life and goodness, and death and evil: in that I command you this day to love Hashem, to walk in His ways and to keep His commandments . . . Life and death I have set before you, blessing and curse. And you shall choose life.”

Parshah

After the Ashes

A

s his final days draw near, Moshe in his capacity as compassionate leader qua reproving prophet warns his nation to adhere to the mitzvos even after they leave his watch. He warns of those who may be smug in their complacency, and overtly defy Hashem’s will. “Perhaps there is among you a man or woman, or a family or tribe, whose heart turns away today from being with Hashem, our Hashem, to go and serve the gods of those nations; perhaps there is among you a root flourishing with gall and wormwood. And it will be that when he hears the words of this forewarning, he will bless himself in his heart, saying, “Peace will be with me, though I walk as my heart sees fit” — thereby adding the watered upon the thirsty” (Devarim 29:17-18).

Moshe warns the Jews of the wrath of Hashem at such overt rebellion and apathy. “Sulphur and salt, a conflagration of the entire Land, it cannot be sown and it cannot sprout, and no grass shall rise up on it; like the upheaval of Sodom and Amorrah, Admah and Tzevoiim, which Hashem overturned in His anger and wrath.” (ibid v. 20).

Moshe continues his predictions of obliteration and doom, presciently foretelling of tragedies strikingly similar to those that befell Jewish communities beginning with the Babylonian Exile to the apocalyptic destruction of European Jewry to perhaps the daily acts of devastations that seem to permeate our sense of normalcy on a daily basis.

But in a verse that seems paradoxically both cryptic and revealing, Moshe comforts his flock with the words, “The hidden is for Hashem, our Hashem, but the revealed are for us and our children forever, to carry out all the words of this Torah” (ibid v. 28). What does that mean? Do we not know that only Hashem can see hidden actions. Is that a message of hope or a warning to vision-limited mortals? Rabbi Berel Wein relates the story of Chief Rabbi Isaac Herzog’s visit to Chicago, Illinois following World War II. The entire Torah-revering community gathered at the airport. All the day schools and Yeshivos sent their students to greet the Rabbi, and many prominent lay leaders left their businesses to join as well.

Rabbi Herzog, his distinguished frame, unbent from the enduring pain of the plight of his brothers and sisters, in Europe and Palestine, walked upstanding and tall down the silver airplane steps, his silver tipped cane in one hand, his head majestically adorned with his signature top hat.

He was led to a podium from which he delivered a lecture on a complicated portion of the Talmud.

When he finished, his face immediately lost its radiance, and became somber and staid.

“I come not from Jerusalem,” he told the assembled, “I come from Rome. I have just met with Pope Pious.

During the terrible war, many children were sheltered in monasteries across Europe. The kind Christians saved them from the Nazis. I asked him to release those children, back to their heritage.

Let them be raised as Jews.” Suddenly, to the shock of the children and the awe of the adults, the Rabbi began to cry.

“The Pope did not acquiesce. He said that once a child is baptized, he can never be returned.”

Rabbi Herzog trembled as he continued to sob uncontrollably. He looked at the assembled children “My dear children,” he wailed, “We lost them! Then his demeanor changed, as a ray of hope sparkled from his eyes.

“We lost them,” he repeated, “but, ” he continued, as he locked his eyes at the young faces, who stared directly at his teary eyes, “WE HAVE YOU! WE HAVE YOU!” Moshe warns his kinsman that Jews will one day go astray; they will be exiled, with calamitous results. Perhaps his next prescient words imply rhetorical answers to the questions of faith we will have about the innocent victims of those calamitous conquests, crusades, and crematoriums, and contrived calamities.

Moshe tells us that there are no all-encompassing answers for mortal minds. The answers are hidden.

Similar to the souls in question, the answers are with Hashem. And so, after warning of doom and disaster, Moshe explains, “The hidden is for Hashem, our Hashem.”

We, those remaining, however, must deal with what we do know. We must comfort and place our hopes with the remnants of the charred edifices and face the future. We must build from the ashes of our despair, whether it be the ashes of Auschwitz or the embers of eateries in Jerusalem, or the scarred skeletons of a skyline. For those we lose are now “hidden, with Hashem,” but as Moshe taught us, “the revealed are for us and our children forever, to carry out all the words of this Torah.”

This page is sponsored by Federation

3

Dayan Yehonoson Hool Federation Beis Din The author can be contacted at dayan.hool@federation.org.uk

The woodchopper and the water-drawer ‫אתם נצבים היום כלכם לפני ה' אלקיכם ראשיכם שבטיכם זקניכם ושטריכם כל‬ ‫איש ישראל טפכם נשיכם וגרך אשר בקרב מחניך מחטב עציך עד שאב מימיך‬ “You are standing this day, all of you, in front of Hashem your G-d: your leaders, your tribes, your elders and your officers, every man of Israel, your children, your women, and the sojourner in your camp, from the woodchopper unto the water-drawer.”

Rashi explains that “the woodchopper and water-drawer” refers to the Canaanites who came to Klal Yisroel in the wilderness, pretending to be from far-away countries and wanting to join the Jewish people. When their deception was discovered, they were relegated to be woodchoppers and water-drawers.

Another explanation offered by meforshim is that there is an allusion here to Rosh Hashanah in particular and the days of awe and judgment in general.

The Zohar says that the expression ‫“ – ויהי היום‬And it was on that day,” at the beginning of Sefer Iyov, is a reference to Rosh Hashanah – “That day.” ‫היום הרת עולם‬. Similarly, the verse in Melochim I:22, which uses the expression ‫ ויהי היום‬when relating Elisha’s visit to the home of the Shunamit woman, is also alluding to the fact that the day he blessed her to have a child was on Rosh Hashanah.

In a similar vein, the Sfas Emmes is quoted as saying that ‫אתם נצבים‬ ‫ היום כלכם לפני ה' אלהיכם‬- You are standing this day, all of you, in front of

Hashem your G-d” is a reference to Rosh Hashanah, the day when every single person passes in judgment before Hashem.

Following this line of interpretation, the phrase ‫מחטב עציך עד שאב מימיך‬ alludes to the period of reflection and repentance, from 15th Av, the day that they stopped chopping wood that was to be used for the altar in the Beis Hamikdosh, until Hoshannoh Rabboh, the last day of the ceremony of ‫ניסוך המים‬, the drawing of water to be poured onto the Mizbe’ach.

The time for reflection and teshuvah begins already on ‫ט''ו באב‬, the fifteenth of Av, because, as R’ Tzadok from Lublin notes, that is 40 days before the 25th of Ellul, the day on which the world was created. Chazal tell us that it takes 40 days for a foetus to begin to develop in the womb, and correspondingly the Heavenly judgment as to whether the world should be recreated begins 40 days before the anniversary of the Creation.

Each year, every Jew, every other citizen of the world, and indeed the universe itself, all stand for judgment before the Heavenly court. Are they all fulfilling the purpose for which they were created? And if not, is there hope that they might do so at least from now on?

Collectively, as Klal Yisroel, we blow the shofar and invoke the Akeidah, the ultimate avodah of Avrohom Ovinu, as our eternal merit. And at the same time, we remind ourselves of the ultimate promise, that the sound of the shofar will herald the arrival of Eliyohu Hanovi and Moshiach.

The first time that the Torah mentions chopping wood, it is when it relates that Avrohom chopped wood for the Akeidah.

TEXT

SHAILATEXT 07403 939 613

Parshah

When Eliyohu performed the miracle on Mount Carmel in front of the whole nation, he instructed that water be poured all over, and all around, the altar that he had built, to emphasise the miracle of the Heavenly fire consuming the korban.

Both Avrohom and Eliyohu are thus alluded to at the beginning of the parsha.

We live in trying times. Many have looked at the events of the last year, and particularly over the summer, with concern as to what has been happening, and apprehension as to where things are leading.

However, as a people, Klal Yisroel, we can be confident that on Rosh Hashanah we will collectively be found meritorious, and will continue to bear our noble duty of being Hashem’s people forever.

This eternal message is alluded to in the verses at the beginning of this week’s Parsha. We, Klal Yisroel, will stand this day of Rosh Hashanah, this year and every year, from the days of the wood chopper, our founding forefather Avrohom, until the return of the drawer of water, Eliyohu Hanovi, may he come speedily and in our days.

A Quick Vort: Ma’ayanah shel Torah

by Yisroel Avrohom Kaye The pasuk (Devarim 29:28) says “The hidden things are for Hashem, the revealed things are for us and for our children forever, to carry out all the words of this Torah” The Ma’ayanah shel Torah brings the Ksav Sofer who explains that the geulah will be ushered in by two distinct eras. The first is the “hidden one”, the time that has been determined for the coming of the geulah which is known only to Hashem. There is another time however that will be “revealed” and known to us which will commence once when Klal Yisroel will do teshuva.

Chazal say “even today, if only you will listen to my voice” Moshiach could come today if only we would listen to the voice of Hashem. This depends entirely on us and whether we are willing to do teshuva.

This is how the Ksav Sofer interprets the pasuk – the revealed era belongs to us to bring if we observe the Torah and Mitzvos.

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

This week’s Shailatext is

‫לע”נ שמעון בן שרגא ז”ל‬

Rabbi Zev Leff

4

Rav of Moshav Matityahu

The author can be contacted at zevleff@gmail.com

Parshah

OUTLOOKS AND INSIGHTS Do not separate From the community

community, there can be no link to Hashem and Torah.

Today you are all standing before the Lord your Hashem.(Deut. 29:9)

HILLEL’S TEACHINGS

After the 98 curses that the Jewish people heard at the end of Parshas Ki Savo, they were devastated and questioned whether they could possibly withstand such terrible punishments.

Moses encouraged them with the opening words of this week’s parsha: “Today you are all standing.” Although you have sinned many times, all of you still stand today before Hashem your G-d.

Was Moshe Rabbeinu trying to minimize the severity of the Divine reproof, or imply that it was only a threat that would not be carried out? Furthermore, how could Moshe say that all were alive and well despite their sins, when in fact tens of thousands had perished in the Desert?

Rather, Moshe’s intention was to assure the Jewish people that the purpose of the curses was not to wreak vengeance on them for their sins, but to insure their survival as a nation. And, therefore he told them collectively - kulchem - you still stand today. After all the sins and all the punishments, the community is eternal. The concept of death does not exist with respect to the community. Those who perished died not as individuals, but as a part of the Jewish community, which is eternal, and therefore they still survive.

Conversely, one who separates himself from the community and says, “I will do as I see fit,” will not be forgiven and will be utterly destroyed. Our relationship to Hashem is only through the community. The Torah was not given to individuals; nor were the covenants made with individuals. Our relationship to Hashem is as members of the Jewish community. The Rambam (Hilchos Teshuva 3:24) classifies a heretic as one who keeps all the mitzvos but separates himself from the Jewish people. Without a link to the

TIME4MISHNA

Hillel taught (Avos 2:5): “Do not separate yourself from the community.” The Mishnah then continues with what seems on the surface to be additional, unrelated teachings of Hillel. However, a deeper study of the Mishnah reveals that they are in fact the rebuttal of various arguments for cutting oneself off from the community.

“Do not believe in yourself until the day you die.” Do not think that you are strong enough spiritually to function on your own without the supportive Jewish community. Do not rely on your apparent spiritual security, for it is never guaranteed.

“Do not judge your fellow until you have reached his place.” In your criticism of the other members of the community, don’t convince yourself that you would be better off separated from them. Rather, judge them favorably and understand the circumstances that generate those actions which offend you.

See their good points. Avoid what is negative without separating yourself entirely.

“Do not make a statement that cannot be easily understood on the ground that it will be understood eventually.” People are sometimes frustrated that their views and opinions are not accepted by the community, but one must realize that the fault may lie in his views and not in the community. Perhaps his opinions are not fit to be heard and accepted.

And finally, “Do not say, ‘when I have time I will learn,’ for perhaps you will never have time.” There are those who feel that communal responsibilities infringe too greatly on their time and potential for personal development.

They therefore conclude that disassociating themselves from communal involvement will give them more time to learn. Never reckon that time can be generated by avoiding a mitzvah.

LINK TO THE COMMUNITY One of the benefits of being part of the community is that as part of a united entity one’s individual failings may be overlooked.

The Jewish nation is eternal, pure, and holy, and one benefits by strengthening his connection to it. But he cannot reap the benefits from the community without accepting the concomitant responsibilities. Do not delude yourself that “Lema’an sfos harava es hatzeme’a” - that two adjacent fields are of necessity irrigated together, even though only one of them deserves the water. That is a fantasy.

Although each individual must be concerned with his personal judgment on Rosh Hashanah, as a community we dress up and eat as a sign of confidence that Hashem will exonerate us as members of the community.

The Ten Days of Repentance are days for intensifying our link to the community. For that reason, every individual during that period has the same assurance that his entreaties to Hashem will be heard that the community does year round. During those days the individual and the community become one.

Thus, the shaliach tzibur on Rosh Hashanah is granted a special power to represent every individual, even those who are proficient in prayer, and therefore not included in the shaliach tzibbur’s tefillos during the rest of the year.

Elisha the prophet offered to pray for the childless Shunamite woman on Rosh Hashanah. But she responded, “I dwell amongst my nation.” Rav Chaim Shmulevitz zt’’l explains her response: “Don’t single me out, for the power of the community is greater even than the prayer of Hashem’s chosen prophet.”

An international program which involves learning 4 new Mishnayos each day from Sunday to Thursday, reviewing that week's 20 Mishnayos on Friday, and going over the previous Masechtos on Shabbos. A time committment of just 15 mins a day, and finish Shas Mishnayos in 4 years - having reviewed it multiple times! To Sign Up for a 15 min daily Shiur visit the website time4torah.org.

Thursday

Wednesday

Tuesday

Monday

13 September - ‫ד' תשרי‬

12 September - ‫ג' תשרי‬

11 September - ‫ב' תשרי‬

10 September - ‫א' תשרי‬

‫יא‬:‫ ד‬- ‫ח‬:‫יב כתובות ד‬-‫יבמות פרקים ט‬

‫ח‬-‫יבמות פרקים ה‬

‫ג‬:‫ ה‬- ‫יב‬:‫כתובות ד‬

That time might never materialise. Hashem will not permit one to benefit by neglecting his communal responsibilities.

Sunday

Shabbos

Friday

09 September - ‫ כ"ט אלול‬08 September - ‫ כ"ח אלול‬07 September - ‫כ"ז אלול‬

‫ז‬:‫ד ד‬:‫כתובות ד‬

‫ד‬-‫יבמות פרקים א‬

‫ג‬:‫ג ד‬:‫כתובות ב‬

‫בס”ד‬

Wishing the ‫ קהילה‬a ‫כתיבה וחתימה טובה‬ ROSH HASHANAH HAMAOR NOW AVAILABLE! Pick up your complimentary copy at the following locations: Golders Green: BKosher; Chaim’s Books; Kay’s; Kosher Kingdom; Shefa Mehadrin; Slice Hendon: Tapuach; The Grapevine Temple Fortune: Kosher Paradise; Moshe’s; Sussers Edgware: BKosher; Divrei Kodesh; Hadar; Metsuyan Stamford Hill: Carmel; The Grapevine Borehamwood: BKosher Ilford: Orly’s Manchester: Brackman’s Bakery; Habers’s; Halperns; Shefa Mehadrin Gateshead: Dansky’s; Stenhouse

020 8202 2263 info@federation.org.uk federation.org.uk

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PBM, under the auspices of Dayan Ehrentreu Shlita Rosh Beis Din of the European Beis Din, are inviting your shul to join an exhilarating worldwide programme this Hoshana Rabba. Endorsed by leading Rabbonim around the globe.

What is the PBM Worldwide Sukkathon?

The Worldwide Sukkathon is an initiative for shuls to collectively learn and complete Masechta Sukkah on Hoshana Rabba night followed by a siyum. It will unite communities by focusing together on the same Torah goal, at the climax of the Yomim Noraim and on one of the most powerful nights of the year.

Why Hoshana Rabba Night?

Hoshana Rabba Night is known as the last moments of the sealing of the year’s judgement and is traditionally a time for Tikkun and Torah Learning. What better way to spend Hoshana Rabba night engrossed in Torah learning with fellow members of your community?

What is unique about this project?

There is a special excitement and sense of unity when members of a community come together with a common goal of being m’sayeim a masechta. Knowing that multiple communities across the globe are doing the same thing adds an extremely powerful dimension to the learning! We will also offer participants special PBM resources to assist and enhance the learning of the daf.

Does every participant finish the entire masechta?

Every participant plays their part in finishing the entire Masechet Sukkah. Each community will divide the Masechta so that every participant takes on one omud or daf and finishes it on the night. Participants pre-select their chosen daf through a dedicated website.

Who benefits?

The end result is a tremendous sense of accomplishment that can stimulate participants to take on even bigger learning projects, and to strive for new and higher targets in Torah.

Can anyone be a participant?

Absolutely. We are also producing a special publication on Maseches Sukkah that will enable any novice to join the project by guiding them through their chosen daf.

How do you sign up?

A representative of your community should log on to www.worldsukkathon.com to sign up as a host location.

Participants can then pre-select their oumd or daf.

Rabbi Yaakov Yosef Schechter

7

Author of Seforim, Parshah Pshetl

The author can be contacted at yankieschechter@gmail.com

Parshah

You’re a King

]'‫ט‬:‫ ראשיכם שבטיכם זקניכם ושטריכם כל איש ישראל” [כ"ט‬,‫“אתם נצבים היום כלכם לפני ד’ אלקיכם‬ “You are standing today, all of you, before Hashem, your G-d: the heads of your tribes, your elders and your officers – all the men of Yisroel.”

The pasuk seems to be repetitive, as it says, “‫“ – ”כלכם‬All of you,” and then the pasuk ends by saying, “‫כל איש ישראל‬.” We already know from ‫ כלכם‬that the Torah is speaking to all of Klal Yisroel. Why does there need to be a double lashon?

The Gemara in Gittin 62 says that Hakodosh Boruch Hu’s kings are the Rabbonon, as it says in Mishlei 8:15 “‫בי מלכים ימלוכו‬.” We need to understand why it says that the Rabbonon are like kings. The Rabbonon enact various decrees and guidelines in order to protect the words of the Torah. Yerushalmi Sanhedrin 11:4 and Eiruvin 21b – “‫כי חביבים דברי סופרים‬ ‫ שהעובר על דברי סופרים חייב מיתה‬,‫– ”מדברי תורה‬ The words are the Sofrim (the Chachomim) are more precious than the words of the Torah, for one who transgresses the words of the Sofrim is chayav misa. In each generation, there is a power given to the Chachomim of that generation to make Gezeiros and Takanos according to the place and time, and all are obligated to listen to them. This is as it says in the pasuk in Devorim 17:11 “‫לא תסור מכל הדבר‬ ‫אשר יגידו לך ימין ושמאל‬.” We see from this that their rules, judgments, are upheld like that of a king, whose rules and judgments are upheld.

Just as one who rebels against the king is chayav misa, so too one who transgresses the words of the Chachomim are chayav misa.

Why are they zocheh to have this power?

The Torah must be performed in two ways: one must toil in the words of Torah, and must also perform the actions mandated by the Torah.

The same way one is obligated to fulfill the

613 Mitzvos of the Torah, one is also obligated to toil and learn each of the 613 Mitzvos of the Torah via words. There are 248 ,‫רמ”ח‬, Mitzvos Aseh in the Torah, which one must perform with actions and words. Two times 248 (once for action and once for words) is 496, which is the Gematria of “‫מלכות‬.” Being that the Chachomim are complete in the 248 Mitzvos Aseh in the Torah, in action and words, they are Zoche to ‫מלכות‬, and their words must be heeded like that of a king. Aside for the Chachomim having their words heeded in the world like words of a king, so too do their words have the power of a king in the world Above, as they decree, Hakodosh Boruch Hu fulfills that decree. As it says in Moed Koton 16b “‫“ – ”צדיק גוזר והקב”ה מקיים גזרתם‬A Tzaddik decrees something, and Hakodosh Boruch Hu fulfills that decree.” Shmuel 1:16:1 “‫ראיתי בבניו‬ ‫“ – ”לי מלך‬For I have seen a king for Myself among his sons” – the Meforshim explain this pasuk to mean that Hakodosh Boruch Hu says that it is as if I have a king over Me, kevayachol. The meaning of this is that being that Hakodosh Boruch Hu fulfills the words of the Tzaddikim, it is as if they are kings whose words are fulfilled. Shemos 19:6 “‫ואתם תהיו לי‬ ‫“ – ”ממלכת כהנים וגוי קדוש‬And you shall be to Me a kingdom of ministers, and a holy nation.”

Meforshim ask why the pasuk says, “‫ – ”לי‬as it appears to be extra. However, based on our explanation, Hakodosh Boruch Hu is saying that even to Me, Hakodosh Boruch Hu, they will be like kings, for they will decree and I will fulfill those decrees. Bereishis 37:7 “‫והנה‬ ‫“ – ”קמה אלמתי וגם נצבה‬And behold My sheaf

riddle

Parsha

QUESTION

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

Two consecutive words occur in this week’s Parsha which are the last of a set of words that are spread out in just two other of the Chamishoh Chumshei Torah.

In the Parsha they are read consecutively but in all the other nine occasions they are just single words.

What are the words in this Parsha, what is so unusual about them, what are the other nine and in what Parshios do they come in.

CLUE

The Torah has a “case of extra spots”.

arose and remained standing.” The Alshich Hakodosh says on this pasuk that the word, “‫ ”קמה‬refers to rulership, and the word, “‫”נצבה‬ refers to Malchus, as it says in Melachim 1:28:48 “‫אין באדום נצב מלך‬.” The pasuk here says, “‫ – ”אתם נצבים היום‬meaning that you, Klal Yisroel, are like kings today, “‫”לפני ד’ אלקיכם‬ – in front of Hashem your G-d – meaning that even in front of Hashem, you are like kings, for you can make a decree and Hakodosh Boruch Hu will fulfill it. “‫ – ”כלכם‬are the letters, “‫”כמלך‬ – for Klal Yisroel have the Din of a Melech. (‫)ברכת הרי”ח‬ The world ‫ כלכם‬is telling us something else – not like the end of the pasuk of ‫כל איש ישראל‬ which is telling us that everything that was said in the pasuk refers to all of Klal Yisroel.

The word ‫ כלכם‬has the same letters as ‫כמלך‬.

The Tzaddikim are kevayachol like a king over Hakodosh Boruch Hu, in that the Tzaddik decrees something, and Hakodosh Boruch Hu fulfills it. As Klal Yisroel stand before Hakodosh Boruch Hu in judgment, there is something we need to know. The pasuk here is telling us that all of Klal Yisroel are like a king to Hakodosh Boruch Hu, and He gives us all the opportunity to be Mispalel to Him, and if we do so correctly, we will be like a king, and He will fulfill our Tefilos. It is a very difficult task, but it is what we must all strive for. We must do a complete Teshuva for our past sins, and be Mispalel to Hakodosh Boruch Hu with all of our hearts. No matter what we did during the past year, now is the time to try to fix it.

May we be Zoche to a ‫כתיבה וחתימה טובה‬.

ANSWER FROM LAST WEEK [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?]

Yoav; The Gemoro Bovo Basroh (Daf 21b) relates that he fought the Edomim who were in fact the Amolekim for six months but at the end of the battle he kept the women alive.

He had done this because unfortunately he had been taught incorrectly the Possuk at the end of our Parshah (Perek 25 Possuk 10) Timcheh Es Zecher Amolek you should blot the memory of all of Amolek by reading the third word Zochor – the males, hence he thought the females could be kept alive.

8

Rabbi Aubrey Hersh Lecturer, Historian & European Tour Provider

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

'‫'הקל קול יעקב' 'קול ברמה נשמע' 'קול ענות' 'קול המוני רומי‬

The Concept of ‫קול‬ Sound without words

T

he Nusach of the Brocho for Tekias Shofar is ‫ לשמוע קול שופר‬rather than ‫ ;לשמוע שופר‬To hear the sound of the Shofar rather than simply hearing the Shofar 1. What is the meaning of the added word Kol? To understand this we need to define the difference between ‫ קול‬- Sound and ‫ דיבור‬- Speech.

Speech has a halachic reality, and is in many ways the equivalent of action. So much so, that when a person makes a Neder (a vow), the binding commitment has potential consequences in Beis Din for its nonobservance, whether financial, spiritual or familial. Speech is also highly nuanced, and a slight change in the specific words used, changes the entire outcome.

In contrast ‫ קול‬stands largely outside of this Halachic realm and is considered intangible enough not to be subject to the law of theft.

As the Ramban writes in Hilchos Shofar:

‫שופר הגזול שתקע בו יצא שאין המצוה אלא בשמיעת‬ ‫ הקול‬If someone blew a stolen shofar on Rosh Hashana, they would fulfil their Mitzva. ‫ואין בקול‬ ‫דין גזל‬. Because Kol is not subject to theft.

KOL IS SOUND WHICH PRECEDES SPEECH. ‫ קול‬is sound without words or definitions, as the Sfas Emes writes:. [‫התקיעות קול בלי דיבור] שדיבור הוא התחלקות‬ ‫ )הקול לתנועות נפרדים (תרל"ב‬. Dibbur is the separation of Kol into specifics. In fact,‫ קול‬is more fundamental than Dibbur; because Kol precedes speech - it occupies a higher plane. ‫ והוא למעלה מהדיבור‬..‫הקול הוא מפנימיות האדם‬

We see this in Parshas Vayeira when Avrohom is asked by Soroh to expel Hagar but is unsure how to react. Hakadosh Baruch Hu instructs him: ‫ –כל אשר תאמר אליך שרה‬whatever Soroh says – ‫ – שמע בקולה‬listen not to her or to her words but rather to the sound of those words. As Rashi explains (and the Maharal expands upon), Soroh was on a higher level than Avrohom. Therefore he is told: “Even if you don’t understand what she is saying, (the ‘why’), listen to the sound of the instruction” – the Kol.

Similarly in Davening when we juxtapose Shemah Koleinu to Kabeil Tefiloseinu; we are making two very distinct requests.

you are not offering up something, you are actually making yourself into a Korban – through Kol.

KOL IS CREATED WITH A BREATH OF LIFE, ON THE ANNIVERSARY OF THE DAY THAT LIFE WAS BREATHED INTO US BY HASHEM

KOL COMBINES THE ELEMENTS OF CHESED AND DIN – ON THE DAY THAT WE RELATE TO BOTH: AVINU & MALKEINU

What gives Kol its authority? Kol is the exhalation of a breath of air. On the very first Rosh Hashana. Hakadosh Baruch Hu brought Life into being, through Vayipach Be’Apov – a breath. And each subsequent year we become aware of the judgement of life hovering over us. We therefore render back to Hashem, the breath which originally began all of human life. And we do this through Kol. Kol Shofar reminds us of the power Hashem wielded at the time of Creation (Malchiyos), and it reminds us equally that Hashem created us for a purpose: ‫( לעבדו ולשמרו‬Zichronos). And lastly, Shofar reminds of the moment we were re-created at Mattan Torah, through Techias Hameisim, in precisely the same way as the original act of Vayipach Be’apov (Shofros). Moreover at Har Sinai, there was no sound other than the Kol Hashem. And the clarity of this Kol was so great, that Bnei Yisrael were ‫רואין את הקולות‬, they could see the Kol - meaning that they recognised that the Kol was reality.

The word Kol = gematria 136 = + )72( ‫חסד‬ 64( ‫)דין‬. Din is the basis of existence‫בראשית ברא‬ ‫אלוקים‬, (Elokim is middas HaDin). However we invoke Chessed to ameliorate that Din.

The sounding of this Kol of breath on Rosh Hashana, is also in keeping with the Mishnah at the beginning of Masechtas Rosh Hashana, where we are told that at various times of the year the world is judged: Pesach for grain, Sukkos for rain etc... And on each of these occasions we are instructed to bring an element of that which is being judged, to ensure a positive judgement: A handful of grain for the Omer on Pesach, water for Nissuch Hamayim on Sukkos…. On Rosh Hashanah, since we are the ones being judged, we have to bring a part of ourselves; and through Shofar we bring a breath of life.

Therefore unlike all the Yomim Tovim in Parshas Pinchos where the Mussaf is an act of ‫ – והקרבתם‬you shall offer up, on Rosh ashH Hashana the Torah changes the verb and says ‫ – ועשיתם‬you shall make (yourselves). Because

In the last letter which the Alexander Rebbe ever wrote (whilst in the Warsaw Ghetto), he referred to the well-known idea of the words Teshuva, Tefillah and Tzedaka being preceded with the words ‫ ממון‬,‫ קול‬,‫צום‬, each of which equals 136. He then remarked that here in the Ghetto, we are forced to practice ‫ צום‬continuously and ‫ ממון‬we do not have.

Therefore what we are able to present to Hashem is only ‫קול‬. And whereas generally the phrase ‫ קולך ערב‬translates as your Kol is sweet, here it means our Kol is our only support given that the other two are absent (because an ‫ ערב‬is a Guarantor). And he added that 272 = ‫ ממון = ערב‬+ ‫צום‬.

KOL IS MADE OF TWO LAYERS. KOL WITH A VOV AND WITHOUT - ‫הקל‬

‫קול יעקב‬

Generally when we consider the Kol that existed at Mattan Torah, we mean the Kol Shofar. Yet in Ve’eschanan the Torah tells us otherwise. ‫ זולתי‬...‫קול דברים אתם שומעים‬ ‫“ קול‬You heard only a Sound… the sound of Hashem’s words.”

The answer is provided by a Zohar in Vayigash which describes the existence of two madreigos of Kol: Kol Elyon & Kol Tachton.

Kol without a vov is the concept of Malchus, namely a Kol elevated beyond all else. But at a certain stage, that Kol Hashem becomes a Kol Hashem with words. And whereas the first posuk of Shofros on Rosh Hashana contains the work Kol twice, and both are without a Vov (because it is the posuk that first reveals

9

Halacha from

Rabbi Shraga Kallus

Rosh Hashanah Hashem at Har Sinai), subsequently in Yisro all other mentions of Kol are with a vov, because the Kol Tachton did then manifest - through the Kol Devarim of the Aseres Hadibros. The first posuk is Malchus: the revelation of Hashem without any differentiation (in a similar way to the idea that Hashem initially said all the Aseres Hadibros in one go without differentiation) - the concept of absoluteness. But in order for us to make use of that Kol, it needs to become Kol with a Vov, it needs to be differentiated (just as the Aseres Hadibros needed to be repeated as separate commandments).

Similarly when Yaakov is told by Yitzchak ‘Hakol Kol Yaakov’, the first one does not have a vov and the second one does. ‫ הקל קול יעקב‬is the concept of Yaakov taking the Kol Elyon and creating from that a Kol Tachtoin in Olam Hazeh. The Maharal therefore refers to ‫ קל‬as Koach (potential) and ‫ קול‬as the actualisation of it.

This also explains an idea within the Haftorah for the second day Rosh Hashana: ‫רחל מבכה על בניה כי איננו‬...‫קול ברמה נשמע‬. Rochel weeps over her children and it/he is not there. Surely it should have said ‫כי‬ ‫ – אינם‬they are not there? But Rochel weeps over the vov that is missing and ‫ איננו‬can be read as ‫ – אין ו‬the Vov is lacking.

KOL IS A CONNECTION TO HASHEM, HOWEVER THERE IS A KOL WHICH TAKES US FURTHER FROM HASHEM The Gemorah tells us there are 2 ‫ קולות‬which are in constant battle with each other and were if it not for one we would hear the other: ‫קול‬ ‫ גלגל החמה & קול המוני רומי‬The sound of the Sun and the sound of the Roman armies.

The Kol created by the sun is that of Hashem’s act of creation – a positive Kol (see also Ben Ish Chai). Whereas the sound of Rome, is the Kol that comes from those who look to negate and deny Hashem in the world.

Indeed the first time we come across Kol in the Torah we find this duality. Hashem appears to Odom & Chavoh after the sin in Gan Eden and the Torah tells us there was ‫קול ד אלוקים מתהלך בגן‬, which is the Kol of the revelation of Hakadosh Baruch Hu. Yet when Hashem speaks of the sin to Odom, he accuses him of having listened to another Kol - ‫בקול אשתך‬. Similarly the Kol that existed at Mattan Torah was eventually overridden by ‫קול ענות‬, the Kol of the Egel (which is how Moshe Rabbeinu describes the worship of the Golden Calf).

At the end of the time however, as we mention in Shofros in Mussaf:

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

Hadlakas Neiros Part VII Place of Lighting

Q

Wait, why should I make a T’nay at all, why not simply light in the place of the Seudah?

When there are no other mitigating factors, the lights should be placed in an area that benefits the Se’udah, which will also benefit by offering light to see where to walk as well. The point of debate is where one should light in a scenario in which one is eating in one house and sleeping in another. There are numerous difficulties with lighting at the place of eating and therefore one should light at home where they are sleeping. It is commendable to eat something by the candlelight when one returns after the meal.

Difficulties include: (1) If one were to light in the place of the Seudah, that would mean lighting in a place that there is someone else lighting. Inasmuch as Rema is lenient that if one has to light in a place that the lighting is merely Tosefes Ohr, a B’rachah would still be allowed, but this is not optimal. (2) It is never simple to light in a room that is fully illuminated by electricity. The suggestions to negate the issue are only possible for one person, and therefore a second person should not choose to light in the same pace. (3) According to some, a guest is automatically included with the lighting of the host and therefore does not need to light candles at all. Due to all these reasons, one should not put oneself in a situation to light in a place that someone else is lighting.

‫ – והיה ביום ההוא יתקע בשופר גדול‬the sound of the Shofar will reconnect the Kol Elyon to the Kol Tachnoin. ‫ ובאו האובדים‬and all those who were lost or confused will return and all of the mis-conceptions that arose from the following of the negative type of Kol will come to an end.

The concepts expressed are based on ideas I heard from R Moshe Shapira zt”l, on conversations with R Meir Goldwicht & R’ Pinchos Friedman shlit”a, and on the writings of the Bnei Yisaschar.

1 Rabbeniu Tam has a different nussach for the brocho, based on halachic differences.

Adapted by Rabbi Avraham Chaim Slansky

Rabbi Slansky can be contacted at avislansky@gmail.com FIND RABBI KALLUS'S SHIURIM ON TORAHANYTIME.COM

Rabbi Berel Wein

10

Founder and Director of the Destiny Foundation

Selichos

SELICHOS

The custom of reciting selichos – penitential prayers – preceding Rosh Hashanah and Yom Kippur is an ancient one dating back to the period of the Geonim in Babylonia if not even to Talmudic times. There are different customs as to when to begin reciting these prayers. Most Sephardic and Middle Eastern Jewish congregations begin the recitation of selichos at the beginning of the month of Elul while European Jewish communities begin their recitation the week preceding Rosh Hashanah itself.

O

ver the centuries the number of piyutim available for the selichos recitation has increased exponentially. There are many

hundreds of such selichos piyutim in our repertoire of religious poetry. A substantial number of them were composed during the early and later Middle Ages and were the work of the great men of both the Ashkenazic and Sephardic worlds.

It was commonly accepted and even expected that Torah scholars would also produce such selichos. Some of the greatest sages of Israel, such as Rashi, Rabbenu Gershom, Rabbi Asher ben Yechiel and others, are represented in the Ashkenazic version of the selichos services.

In later times, especially in the modern era,

The recitation of this Torah description of G-dly attributes is one of the central themes

intercede on our behalf and improve our lot in life.

of Yom Kippur, when we recite this section

Except for the vidui the selichos piyutim

of selichos numerous times during the prayer

reveal very little contrition or assumption of

services of the day. In fact, the climactic prayer

guilt for sins on our part. It is as though we

of neilah on Yom Kippur incudes the recitation

are saying to Heaven that the deplorable

of these thirteen attributes thirteen times!

circumstances of Jewish life in the exile are

It is as though this prayer ordained, so to

why we are unable to fulfill our spiritual

speak, by Hashem is the only weapon left in

obligations on a constant and productive basis.

our arsenal of prayer and tears that will deliver

This emphasis on national calamity, rather

us to life and goodness. The theme of the High

than on personal guilt, points out to us that

Holy Days is to call unto our Creator when he

the High Holy Days are not merely a personal

is close to us and can be easily reached. The

experience but a national one as well. We are

recitation of the selichos prayers, from before

all in this together and the eternal covenant of

Rosh Hashanah until through the day of Yom

Sinai joins all of us into one unit. Every Jew’s

Kippur, reinforces this idea of closeness and

personal fate is intertwined with our national

immediacy with the divine and the infinite.

fate and future.

the number and authorship of the selichos has

Selichos is an invaluable conduit to achieve

And in an even farther leap, the prayers of

become fixed, though even in the Ashkenazic

this exalted connection with Godliness and

Rosh Hashanah tie us all as human beings to

tradition there is quite a difference between

spirituality. It is no wonder that throughout

common fates and challenges. In Judaism ,

the selichos of German, Lithuanian, and

the ages the Jewish people have constantly

the individual, the national and the universal

Polish custom. Needless to say, all of these

observed and even strengthened this custom in

are all bound together in judgment and in

Ashkenazic versions of selichos vary widely

our never ending quest for soulful spirituality.

blessing. Therefore there can be no better

from the piyutim recited by the Middle Eastern

Early hours of rising and devotion testify to the

introduction to and understanding of the holy

Sephardic communities, and there too there

level that all Jewish communities dedicate to

days that are coming upon us than the prayers

are differences between certain localities and

this custom of penitential prayer.

of the selichos services.

ethnic groups.

What I have always found interesting and

The basic prayer of selichos, upon which

noteworthy in the piyutim of selichos is that

all various communities agree, is the recitation

most of them concern themselves with the

of the thirteen so-called attributes of the

sorry and sad state of the Jewish people in

Almighty. They are reveled to us in the Torah

our long and bitter exile. It is as though we

itself when Moshe hid his face in the presence

not only expect to be forgiven for our sins

of the Divine spirit passing over him.

and shortcomings but we implore Heaven to

© The Destiny Foundation/ Rabbi Berel WeinJewish historian, author and international lecturer offers a complete selection of CDs, MP3, audio, video, DVDs, and books on Jewish history at www.RabbiWein.com.

‫בס”ד‬

Join thousands of children daven‫ר‬in‫ש‬g worldwide for ‫חולי י אל‬

Rabbonim, men and boys

Thursday 13th September 2018 ‫ד’ תשרי תשע”ט‬

5.45pm Hendon United Synagogue Raleigh Close

With a short message from guest speaker

Simchy Jakubowicz (Rabbi J) ‫שליט”א‬ rabbi

Some of the schools that have attended in previous years Talmud Torah Tiferes Shlomo

Beis Medrash Elyon

If your school wishes to participate please contact: Hatzolatehillim@gmail.com Duration: Approx 45m. There will be a minyan for Mincha following the Tehillim Event (Shkiyah 7.20pm)

Tashbar of Edgware

Torah Vodaas

Zwi Yosef Sacho

13

Baal Koreh and Maggid Shiur of 2-minute Daf Yomi vort, Kehilas Netzach Yisroell

The author can be contacted at epos77@hotmail.co.uk

tefilah I

remember growing up as a child and my parents getting nachas from my brother and I singing ‫ אנעים זמירות‬in front of the whole shul. Fast forward a number of years and now it is our boys that are giving their parents and grandparents nachas singing ‫ אנעים זמירות‬in front of the kehillah on Shabbos and Yom Tov. In this short piece, I wanted to provide some insightful comments to this ancient piyut that has its origins from the era of the Rishonim.

Authorship Although the authorship of this piyut is somewhat debated, it is popularly attributed to Rav Yehuda HaChasid who was one of the Chassidei Ashkenaz, living in 12th century Germany and author of Sefer Chassidim. Rav Yaakov Emden attributes its composition to Rav Yehudah’s father, Rabbi Shmuel ben Kalonymus HaChassid of Speyer (12th century), who composed ‫שיר‬ ‫היחוד‬, the piyyut divided according to the days of the week and recited after Maariv on Yomim Noraim. He finds a reference to Rabbi Shmuel in the words “‫”תיקר שירת רש‬ contained in the 28th stanza. What is clear is that the piyut has Ashkenzi roots and is completely omitted from Sephardic liturgy.

Origins of the name

‫שיר הכבוד‬

‫ אנעים זמירות‬is referred to in many Siddurim as ‫ שיר הכבוד‬which perhaps describes the piyut best, being a series of couplets that describe what Hashem metaphorically “looks like” from imagery culled from Tanach, Midrash and the Gemara. The origins of this name probably stem from a similar phrase describing Hashem in Tehillim 24:10: “Who is the King of glory? The L-rd of Hosts, He is the King of glory! Selah”. In fact, Siddur Avodas Yisroel (Sinai Publishing (1967)) contains the aforementioned posuk from this kapitel Tehillim which should be recited prior to the recitation of ‫אנעים זמירות‬.

Although the Gemara in Megilla 18a says that one who excessively praises Hashem, his fate is to be uprooted from the world, the paytan acknowledges he is attempting an impossible task but still wants to express his ultimate awe and loftiness of Hashem through

‫אנעים זמירות‬

the metaphors of both the Written and Oral Torah. This is perhaps best demonstrated by his desire to weave together a song in praise of Hashem which is emphasised by the use of the word ‫ תערוג‬in both the first and last stanzas and has its origins in Tehillim 42:2.

The paytan wishes to weave every stanza into a garment that expresses the ultimate Glory of Hashem ((‫כבוד השם‬, similar to the way we wear special clothes and bring ‫כבוד‬ to the ‫ –שבת‬see Shabbos 113a. One other allusion to the concept of ‫ כבוד‬is that the piyut contains 32 stanzas and if one doubles up the last stanza, which is repeated by the congregation, it equals the same gematria as ‫כבוד‬.

On what days and where in davening is the piyut recited There are a number of minhogim regarding which days the piyut is said. The Bach (Orach Chaim, Siman 132:2) states that ‫ אנעים זמירות‬should be recited daily in Shacharis given its references to Aggadah, which is the rite followed in the original Siddur Venezia (1549). However, due to the lofty nature of the piyut, many Rabbis including the Maharshal and the Levush and most notably the Vilna Gaon were against reciting it daily because it would be said too hurriedly. Today, customs range from saying the piyut only on Kol Nidrei night, on both Rosh Hashanah and Yom Kippur and those that recite it every Shabbos and Yom Tov. In terms of its placement during davening, for those that recite it only on Yomim Noraim, the piyut is placed after Maariv, and before the birchas hashachar during Shacharis.

For those kehillos that recite the piyut on Shabbos or Yom Tov, there are two prevalent minhogim, namely to recite the piyut prior to kriyas hatorah or at the end of Mussaf. The former minhag is perhaps linked to a similar idea to the recitation of the Akdamus tefillah prior to the Torah reading of the first day Shavuos. Both piyutim contain lofty praises of the Glory of Hashem and it is therefore appropriate to recite them at the opening of the Aron Hakodesh to elevate ourselves to a higher realm similar to the vision described in Chapter 10 of Yechezel. The latter minhag of reciting the piyut at the end of Mussaf

seems to be the most prevalent minhag in Ashkenazi communities today when more people will be at shul which will allow a child to sing the piyut as described below.

What is the source for the minhag of a child reciting ‫?אנעים זמירות‬ Many kehillos have the minhag of inviting a child to lead the piyut responsively. What’s clear from the various sources is that this is a very old minhag and is not just based on a wish to encourage chinnuch and child participation at the end of davening.

Some suggest that children are best able to connect and utter the lofty praises of Hashem because of their innocence and purity. We see that children were entrusted with being able to draw the water of the ‫ פרה אדומה‬due to their pure nature – see Zevachim 113a.

Others suggest that a child reciting the piyut parallels with the‫ כרובים‬in the Kodesh Hakedoshim which were “like the face of a child” – see Sukka 5b. Perhaps this links in nicely with the universal custom of having the Aron Kodesh open while reciting the piyut. Although R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:81) holds that it is inappropriate for a child to lead ‫אנעים זמירות‬ given the lofty nature of the piyut, the Ishei Yisrael (36:81 footnote 196) says that he asked Rav Chaim Kanievsky and he said that a child may do so and this is indeed the custom in many shuls today.

Conclusion As we approach the Yomim Noraim, let us utilise this opportunity to connect to the power of this holy piyut to engender closeness and awe of Hashem. Despite the terrible persecutions at the time of the Crusades, the Chassidei Ashkenaz composed piyyutim to keep strong and focused on Avodas Hashem. Perhaps we can use these same piyyutim that have stood the test of time, as weapons to combat the powerful spiritual oppressions which are prevalent in today’s society.

Bibliography Shiur entitled: Shabbos Mussaf Anim Zemiros 1, Rabbi Elchanan Adler, YUTorah, 11 May 2004 Shiur entitled: Zemirot Shabbat: Anim Zemirot, Rabbi Alan Haber, YUTorah, 2 March 2008

15

Rabbi Benji Landau Associate Rabbi, Edgware Yeshurun (Federation); Executive Director of Mesila UK

The author can be contacted at rabbilandau@outlook.com

Part 1 [of 4] The Gemara in Beitza 16a says; ‫תני רב תחליפא אחוה דרבנאי חוזאה כל מזונותיו של אדם קצובים לו מראש השנה‬ ‫ועד יום הכפורים חוץ מהוצאת שבתות והוצאת י”ט והוצאת בניו לתלמוד תורה שאם‬ ‫פחת פוחתין לו ואם הוסיף מוסיפין לו‬ A person’s livelihood and disposable income for the upcoming year is decided during the days between Rosh Ha’Shana and Yom Kippur, with the exception of expenses for shabbos, yom tov and children’s education. Regarding those three things; if a person spends less on them, Hashem detracts from his overall income, and if he adds for those things, Hashem supplements his income accordingly.

Though this well-known passage has many far-reaching ramifications, Rashi notes perhaps the most practical, “One should therefore pay heed to one’s finances.” The Biur Halacha in 529 also cites the aforementioned passage when conveying the need to ensure sensible spending.

Easier said than done.

availability of credit, and perceived need to conform to communal standards, come together to create immense pressure.

It can be hard to discern between the essentials and the luxuries, but even for those shopping prudently, it often seems an enormous struggle to sustain a respectable standard of living, despite earning a good wage.

Why is it hard to manage our money?

Vicious cycle

Personal money-management is something about which few of us receive any kind of formal training. To start with, many are unclear about the practical elements of financial & banking systems in general as well as specific financial products in particular, such as credit cards and mortgages. Also, personal management accounting is something that is rarely taught. Rather, there is an expectation that one will simply ‘pick it up as they go along.’

Many turn to credit to maintain their equilibrium. Credit cards allow for large borrowing, often perceived as ‘free money’ – a tempting solution. A recent survey reported by The Guardian found that the average personal debt in the UK from sources such as credit cards and loans (excluding mortgages) amounted to a staggering £8000.

Moreover, managing one’s finances requires a considerable amount of time, effort and headspace. All too often, though, finding time mutually convenient for both husband and wife, can be hard to come to do.

Attempting to achieve financial stability is a life-long endeavour for many people. Symptoms include difficulty getting through the month, being constantly in a state of disarray about one’s financial circumstances, debt, as well as many others.

Further obstacles

Aside from the danger of debt itself, these financial woes create huge pressures, affecting emotional wellbeing, feelings of security and shalom bayis.

How Mesila can help Mesila provides educational and practical tools to help people to develop strong financial life-skills in order to manage their finances with clarity and tranquillity. From seminars and workshops, to one-to-one coaching, to schools-based programmes, we aim to raise awareness of financial issues within the community, thereby reducing the stigma associated with this often-taboo subject.

Financial stability would be difficult even if our list of expenses only ever included essentials, such as food, housing, clothing and our children’s education.

Over the course of the next few months, Mesila will explore some of the key concerns and drivers behind the issues pertaining to financial instability; the causes, the effects and the solutions Mesila provides.

However, even the most sensible of spenders is bombarded on a daily basis by compelling opportunities to part with their hard-earned money. Living in a society with an emphasis on consumerism,

For more information please contact Mesila on 0333 344 1711, or email admin@mesilauk.org.

An elderly Jewish lady living in a nursing home passed away. Her children, who always visited her and took care of her, were notified.

They immediately phoned the burial society and arranged for a proper burial. The woman was buried in the presence of her beloved family; Kaddish was recited and Shiva began.

On the 5th day of the shiva, the phone rang and the daughter answered. On the other end of the phone was... her mother, whom she had just buried! The daughter, in shock, immediately fainted. The phone rang again; it was her mother complaining that no one had come to see her that entire week. The family rushed to the nursing home to see their “dead” mother alive and well! It turned out there was a mix-up at the nursing home; it was her roommate that had passed away, not their mother. The home had mixed up the names and phoned the wrong family, and so the wrong person was buried! Imagine how terrible everyone felt about such a mistake.

But now, the nursing home had the grim job of informing the children of the OTHER lady that their mother had died 5 days ago and was already buried. They called, the son answered, and as soon as they broke the sad news to him that his mother had died, the son interrupted, “Just have her cremated; we’re not interested in anything else.” The nursing home explained that it was too late; she’d already had a proper Jewish burial! When the son heard this, he was awestruck, and related the following story: “We long debated with our mother about what to do about her burial when she died. She is observant, and wanted a proper Jewish burial. But we told her that we plan to cremate her, as we don’t believe in an afterlife. Besides, cremation is much cheaper and definitely more ecologically correct. Our mother’s response to us was: ‘I will pray to G-d that I receive a Jewish burial.’ Every day, our mother prayed. We told her it was a waste of time, that when she was gone, WE would be in charge of things, and do what we thought was right, but she kept right on praying anyway. And now, amazingly, it seems that her prayer was answered!”

The Rabbi comments: Prayer has an awesome power.

So great, so powerful that Hashem knew that if Moshe prayed just one more time – Tefila #516 - even He, the Almighty, the Shomaya Tefila, would simply have to give in!

So He asked Moshe to stop right there. The lesson for all of us: never give up, never stop praying.

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