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כ"ד תמוז תשע”ח 7TH JULY 2018 NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS
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HALACHA SERIES BY RABBI KALLUS: PAGE 6
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Rabbi Yaakov Asher Sinclair
Parshah
Ohr Somayach Institutions
Ahead of the Pack
“…because he took vengeance for his G-d…” [25:13] The “herd instinct” runs strong in Man. The pressure to conform is both subtle and pernicious because it negates the responsibility of the individual. How often have we heard that specious defense of those Nazi monsters: “I was only acting under orders”? We like to be with the herd. It’s comfortable to be rubbing shoulders with our peers, wearing the same brands, laughing at the same jokes, and sharing the same prejudices. All real spiritual growth requires separating from the pack. As religious Jews we all go to shul, we put on tefillin and we say berachos. Why? We’d like to think it’s because we are spiritual people, but possibly the more likely reason we do most of the things we do is because everyone else does it. That’s why going the extra mile, or even the extra inch, is so difficult and so precious. The Aseres Hadibros are all in the second person singular. The Torah addresses us as individuals to remind us not to look over our shoulder and see what others are doing, but to take individual responsibility, for the Torah is addressing us individually and not just as a group. Pinchas saw a clear desecration of Hashem’s name, and he also saw Moshe, Aharon and the seventy elders doing
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nothing about it. He could have thought to himself, “Well, if they are not going to do anything, why should I?” Pinchas didn’t do that. He acted as though he alone was responsible to stop the profanity. “…because he took vengeance for his G-d…” The Torah didn’t say: “…because he took vengeance for G-d.” It says: “…because he took vengeance for his G-d.” When Pinchas acted, he acted as though the Al-mighty was his G-d alone, and that it was his personal responsibility to right this terrible wrong. Sources: Chomat Aish in Iturei Torah
A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye
This Week’s Oneg Shabbos is dedicated
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The pasuk (Bamidbar 25:12) “Behold I give to him my covenant of peace..” The Ma’ayanah shel Torah brings the Kosnos Or (R Meir Ashkenazi of Eisenstadt) who explains that even though zeal is the opposite of peace and may indeed be equated with open controversy, the Torah states us that honest zeal on behalf of a sacred ideal leads to peace.
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Rabbi Noson Krausz
2
Rosh HaChabura, Leeds Kollel
The author can be contacted at krausznoson@gmail.com
SEDRA SUMMARY Thank you to Chabad.org
A
haron’s grandson Pinchas is rewarded for his act of zealotry in killing the prince Zimri and the Midianite princess who engaged in a public Chilul Hashem. Hashem grants him a covenant of peace and the priesthood. A census of the people counts 601,730 men between the ages of twenty and sixty. Moshe Rabbeinu is instructed on how the Land is to be divided by lottery among the tribes and families of Israel. The five daughters of Tzelofchad petition Moshe that they be granted the portion of the land belonging to their father, who died without sons; Hashem accepts their claim and incorporates it into the Torah’s laws of inheritance. Moshe empowers Yehoshua to succeed him and lead the people into Eretz Yisrael. The Parshah concludes with a detailed list of the daily korbanos, and the additional offerings brought on Shabbos, Rosh Chodesh and the festivals of Pesach, Shavuos, Rosh Hashanah, Yom Kippur, Sukkos and Shemini Atzeres.
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“THINK: HOW WOULD THINGS LOOK OTHERWISE”
Parshah
”ולא תהיה עדת ה’ כצאן אשר אין להם רעה...איש על העדה..’“יפקד ה )י”ז, ט”ז:(במדבר כ”ז “Hashem should appoint.. a man over the congregation.. and the congregation of Hashem should not be compared to a flock that have no shepherd.”
W
hat seems to be a fairly simple pasuk, is really in need of much thought.
Moshe Rabbeinu is requesting from Hashem that after his demise, Klal Yisroel should not be left without a suitable leader that will appreciate the needs and nature of each and every individual, leading them into Eretz Yisroel, and guiding them through the many challenges they will face. Moshe emphasises this with a moshol; Klal Yisroel lacking a leader to guide them will be the equivalent to a flock of sheep that are left without a shepherd. A flocks safety and wellbeing is totally dependent on the care of its shepherd, so too the spiritual and physical wellbeing of Klal Yisroel is dependent on its leaders’ qualities, and without a suitable leader they are lost. A truly powerful moshol, but what is the idea of a moshol? A moshol is a tool used to explain an otherwise abstract concept. An analogy allows the listener to comprehend a foreign concept by means of comparing it to something that he can relate to. That is all okay when talking about a human being who needs assistance in understanding the abstract, but when Hashem is the One being spoken to, there is no such thing as abstract. Hakodosh Boruch Hu understands everything even without one’s thoughts being verbalised at all. Hashem appreciates the severity of Klal Yisroel being without a leader, so why is Moshe inserting this moshol in his tefillo for a new leader?
I once heard an answer which teaches us a most necessary outlook on all our tefillos. Moshe Rabbeinu was not saying this moshol to ח”וhelp Hakodosh Boruch Hu understand his intentions, rather it was for himself, to help him appreciate what he is ‘davening’ for. In order for ones תפלה to be truly sincere, he has to contemplate what is he really ‘davening’ for. He has to think about how things would look if his needs were not fulfilled. Rabbi Avigdor Miller zt’’l used to say that before you say אתה חונןthink about someone you may have met who is unfortunately lacking “daas” and with that picture in mind thank Hashem that you have been blessed with “daas” and ask that it should continue so. And the same is true with all our many requests throughout shemoneh esrei or any other tefilloh. When ‘davening’ for a חולהto be healed one should first think a moment the not-too-exciting thought “What will things look like if ח”וthis person does not merit a refuoh”. Such thoughts will influence the sincerity of the תפלהthat follows in the most unbelievable way. Moshe Rabbeinu while presenting his request for a suitable leader was imagining the sorry state of Klal Yisroel without a leader by visualising a helpless flock of sheep with no shepherd to care for them. This enabled him to daven a true sincere tefilloh on behalf of the Yiden. May we all be inspired to put more focus on our tefillos understanding that without Hakodosh Boruch Hu answering our requests we are literally like ‘lost sheep’’, and that we are totally dependent on His great mercy to provide us with all our spiritual and physical needs!
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Rabbi Yisroel Moshe Guttentag
3
Rabbinic Coordinator, KF Kosher; Federation Shailatext
The author can be contacted at Rabbi.guttentag@federation.org.uk
Week 5: MAASER ONI
Halachah
5778 is a Maaser Oni year. How will that affect my use of the MaaserText service? Billed as a refresher, the current series
limited in their use, and can choose to cook,
halachic year. It will often be necessary to
of articles which is relaunched this
store or distribute the gifts they receive.
treat fruits as sofeik Maaser Oni and not to be
week has focused on the Federation’s
Are there circumstances in
MaaserText service and the halachic principles which underpin it. The series
which Maaser Oni does not need
also offers the opportunity to highlight
to be given?
the special nature of the current
Fruits from Eretz Yisroel from which the
agricultural year.
relevant Maaser has not been taken are Tevel and may not be eaten. Where there is a doubt
What is Maaser Oni?
as to whether the produce is still Tevel, it is referred to as Sofeik Tevel (opposite of Vadai
Having separated Teruma Gedola for
(certain) Tevel).
the Kohen, Maaser Rishon for the Levi, and Terumas Maaser again for the Kohen, a
Even Sofeik Tevel must be tithed and the
further 10% is now separated. Most years, this
full hafrosho procedure must be performed,
will be Maaser Sheni which is to be eaten in
but the requirement to actually give the Maaser
Yerushalayim. During the 3rd and 6th year of
Oni gifts to the poor is affected by the sofeik
the shemitta cycle, Maaser Oni is separated
status. As he is not obligated to give Maaser
instead. The produce which is separated must
Oni, the owner may eat them and enjoy them
be distributed to poor people.
himself.
Who can receive Maaser Oni?
My friend in Eretz Yisroel gave
Maaser Sheni – and once donated to a poor
her garden – do I take Maaser
person, it may be consumed by anyone
Sheni or Maaser Oni?
anywhere. Maaser Oni does not carry Kedusha
To answer this question, it will be vital
status like Maaser Sheni does.
to determine the halachic year to which the
Like Tzedoko, Maaser Oni can be given to
produce relates; the halachic factors are
anyone who struggles to pay for their basic
complicated and require expert halachic
monthly expenses. In Eretz Yisroel, it is not
advice.
uncommon to find large storage crates full of
If I use MaaserText do I need to give Maaser Oni? Fruits whose origins are in Israel which are sold commercially here in the UK have generally been exported by large exporting businesses. Research which the Federation kashrus department have undertaken has shown that exporters do not Maaser fruits which are sold for Chutz Laaretz. Most surprising was the case of an Israeli exporter called Mehadrin who told us that their produce is not Maasered before export! As such, fruits would seemingly be treated as Vadai Tevel. Nevertheless, it is accepted that there is no obligation to give Maaser Oni. Among other factors, we consider the possibility that before
me peppers which she grows in
Maaser Oni is different from the stringent
obligated in Maaser Oni.
reaching the distributor, the farmer himself may have tithed, or that the produce was grown by non-Jewish farmers.
SUMMARY: In practice, here in the UK, unless you know that produce was certainly grown by a Jewish farmer AND certainty wasn’t maasered, you may continue using MaaserText as normal and you do not need to give Maaser Oni.
Look out for next week’s article which
agricultural produce in strategic locations in
As this is a very complex area of Halocho,
poorer areas. Appropriate signage encourages
it would be rare to be completely confident of
will examine the need for a special
needy families to help themselves to the
an item’s Maaser Sheni/Oni status unless the
Maaser Sheni coin. In a Maaser Oni
produce. Those who receive these gifts are not
fruit only budded after the onset of the relevant
year, is this still necessary?
TEXT
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This week’s Shailatext is
לע”נ שמעון בן שרגא ז”ל
When the shevotim, are counted their names appear surrounded by two letters of Hashem’s Name – the Hei and then the Yud (see Rashi 26:5). Why use these letters from This Name of Hashem as opposed to another Name of Hashem? Why pick the first two letters of This Name as opposed to the last two letters? Why put these letters in the reverse order and not first the Yud and then the Hei?
Rabbi Ben Tzion Shafier Founder, Shmuz.com
The author can be contacted at office@theshmuz.com
4
Parshah
The Responsibilities of a Jew “Pinchas, the son of Elazar, the son of Aharon HaKohen, appeased my anger against the Bnei Yisroel by taking My revenge amongst them, and now I do not have to destroy the Bnei Yisroel in My vengeance.” — Bamidbar 25:11
The death knell of Amon and Moav The nation of Moav heard about Bnei Yisroel coming, and they were seized with fear. For many years, they had known “all that Hashem had done for the Jewish people while taking them out of Mitzrayim,” and they were well aware that the land of Israel was consecrated for the Jews. Now the inevitable was coming to fruition. Recognizing that there was little hope in waging war against the Jews, Balak, the king of Moav, hired Bilaam to curse the Jews. However, not only didn’t Bilaam curse the Jews, he gave them a bracha, saying the prophetic words: “Ma tovu ohalecha Yaakov.” When Balak confronted Bilaam about this, Bilaam’s truthful response was, “It is not in my power to curse them. But if you want advice in fighting this nation, you must get Hashem to be angry with them. Their G-d hates promiscuity. If you can get them to sin, you can conquer them.”
entire nation. Pinchas’s act of killing one man evened out the score so that now the death penalty against the generation didn’t have to be carried out. How does killing one man equal the death of millions? The answer to this question can be best understood with a moshol:
In the royal throne room Imagine that you are in the royal throne room when a commoner enters and requests an audience with the king himself. The monarch in a very generous act grants the request. The peasant then asks for even more. He requests permission to step forward and whisper something highly confidential into the king’s ear. The monarch charitably grants even this appeal. The commoner steps forward, leans over, and with a resounding smack, slaps the king squarely in the face. The guards jump forth and grab him. Every person in the throne room is in utter shock and disbelief. The affront to the king is appalling. Such an act in the royal chambers to the king himself is an affront beyond description. There is little question that this person has lost his lease on life. Likely, he would be killed on the spot.
With that was launched a fatal attack against the Jews. Balak sent out the Bnos Moav to entice the Jewish men. The plot was successful and thousands of Jewish men succumbed. At the height of the debacle, Zimri, the head of Shevet Shimon, took a Moabite woman into the very camp of Israel and publicly committed a sin with her.
Let’s take this same scenario but instead of a commoner, it is the king’s son who hits him. Now the affront is increased dramatically. Not only was such an act committed, but it was done by nobility, by someone respected in the kingdom, by someone who is expected to love and honour the king. The affront would now be outrageous.
When Pinchas saw this, he stood up, and at the risk of his life, miraculously killed them both.
To fully appreciate the gravity of what was happening in Zimri’s time, we need to add one more dimension. Imagine that at the time of the act, the entire royal family was gathered for an affair of state. All of the sons and daughters of the king together with their spouses, the king’s brothers, and their children are there. Included are the dukes and earls, the ministers and advisers — the entire assemblage representing all of those who love and support the king.
After the events, the posuk describes Hashem saying, “Pinchas took my revenge amongst the people, and now I do not have to destroy the Jewish nation.” The Seforno explains that because the entire nation saw what had transpired and didn’t act, they all deserved to die. By acting in public for all to see, Pinchas atoned for their sin, and now Hashem didn’t have to kill out the nation.
Two difficulties with the Seforno This Seforno is difficult to understand on two levels. First, what was the sin of the Jewish people? They weren’t accused of doing acts of immorality. Their “crime” was in not protesting an act done in their midst. Where do we see that the punishment for not giving rebuke is death? Even more troubling is what seems to be a grave inequity. If Pinchas had not killed Zimri, then Hashem would have had to wipe out an
The king’s son stands up, walks to the throne and sharply smacks the king. Then he sits back down in his seat — and no one says anything. Not a single royal responds. No one protests. No one comes to defend the honour of the king. Now this situation has intensified exponentially. Not only is the affront itself dramatic, the marked silence of the king’s friends is even worse. How can you not speak up? How can you not defend the honour of the king? This seems to be the answer to the question. When Zimri publicly committed this sin, it was a colossal affront to the honour of Hashem. He
was a nasi, one of the leaders of the generation. For such a man to commit this crime was horrific, but the silence of Bnei Yisroel was even worse. How is it that no one protested? Wasn’t there even one person loyal to Hashem? Isn’t there even one individual who will defend the king’s honour? The chillul Hashem was beyond description, and every person standing there was a part of it and made it even worse. Through Pinchas standing up and acting, not only was he defending the honour of Hashem, he was taking off a powerful claim against the entire nation. Before Pinchas acted, every person there was a part of the silent majority, and by tacit agreement were part of the chillul Hashem. Now that Pinchas stood up to defend the honour of Hashem in front of them, they became inactive participants in that act as well, and so they were redeemed.
A member of the royal family This concept is very relevant to us in realizing what it means to be a Jew. By dint of being born Jewish, a child now enters the ranks of Hashem’s people. We represent Hashem; we are His Chosen Nation and His children. That comes with tremendous rights and responsibilities. When a Jew acts in a manner that is proper, it brings great honour to the King, and that person is rewarded accordingly. However, when a Jew acts in a manner not befitting his station in life, it isn’t considered the act of one individual, it is the act of a representative of Hashem himself, and that single action becomes magnified many times over. When that act is done in public, there are two issues to deal with: the act itself and the reaction of those witnessing, especially if those around are themselves of royal lineage. One of the most fundamental obligations of a Jew is in kiddush Hashem. By acting as the Torah directs us, we bring more honour to Hashem. By acting in a manner that is inappropriate, we bring dishonour to Hashem. Because we are children of Hashem, what we do reflects onto Hashem. This greatly magnifies the significance of our every move. When we recognize our royal lineage, we can understand our great potential to accomplish as well as the grave responsibilities we have in life. For more on this topic please listen to Shmuz #173 - Children of Hashem. Rabbi Shafier is the founder of the Shmuz.com – The Shmuz is an engaging, motivating shiur that deals with real life issues. All of the Shmuzin are available free of charge at www.theShmuz.com or on the Shmuz App for iphone or Android. Simply text the word “TheShmuz” to the number 313131 and a link will be sent to your phone to download the App.
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
United We Fast
T
he navi Zechariah (9:19) foretells of a time when the four fast days will be turned into holidays days of joy and happiness. The four fast days which he lists are defined by the month in which they are held: the “Fast of the Fourth” (i.e. the 17th of Tammuz), the “Fast of the Fifth” (i.e. 9th of Av), the “Fast of Seventh” (i.e. the Fast of Gedaliah on the 3rd of Tishrei), and the “Fast of the Tenth” (i.e. the 10th of Teves). All of these fast days mark different stages in the destruction of the First Holy Temple and the Jews’ exile to Babylon: In Tevet, the Babylonian began their siege around the city of Jerusalem. In Tammuz, they breached the city’s walls. In Av, they destroyed the Holy Temple and exiled many Jews to Babylonia. And finally, in Tishrei, Gedaliah, son of Achikam, who was the Jewish governor over the remaining Jews in the Holy Land, was assassinated. A special fast day known as Tzom Gedaliah was declared in his memory. Other fast days of the Jewish calendar include taanis Esther (which is observed the day before Purim) and taanis bechoros (which many firstborns observe on the day before Pesach). In this special installment, we will visit the concept of fasting from a linguistic perspective, shedding light on the differences between the seemingly synonymous words tzom and taanis.
Hebrew in which the word tzomet refers to the intersection of streets, e.g. Tzomet Bar Ilan in Jerusalem is the Bar Ilan Junction). R’ Akiva Shlomo Deutsch-Dayan of Geneva proposes differentiating between the two seemingly synonymous words by suggesting that the word tzom is Biblical Hebrew, while the word taanis is Rabbinic Hebrew. However, he rejects this distinction due to the fact that the word taanis also appears in the Bible in the Book of Ezra (9:5). Although he admits that Ezra does sometimes use expressions that are closer to Rabbinic Hebrew than Biblical Hebrew, he nonetheless rejects this explanation. Interestingly, the rarely-used Aramaic word for fasting is tvat (see Daniel 6:19 and Brachot 55a). Instead he proffers the argument that the terms tzom and taanis reflect two different degrees of obligations for fasting. That is, he argues that tzom refers to a fast day which is required by the letter of the law, while the word taanis refers to a fast that is declared on an ad hoc basis or may be simply an accepted norm, but is not truly required. Thus, for example, the Fast of the Seventh is known as Tzom Gedaliah because Jeremiah prescribed that fast by prophetic fiat. On the other hand, the Fast of Esther is known as Taanis Esther because it was instituted in post-Talmudic times, and in the words of R. Moshe Isserles (1520–1572), “This fast is not obligatory, therefore one can be lenient when needed” (Orach Chaim, §886:2). Nonetheless, the fast days declared during the story of Purim are described in the Book of Esther as tzomos because at that time those fasts were obligatory.
The word taanis (fast day) is rooted in the Hebrew word inui (affliction). Verb forms of the word inui are used to describe the afflictions which we are required to undergo on Yom Kippur (Vayikra 16:19–21, 23:27–32, and Bamidbar 29:7)—included in such afflictions is refraining from eating and drinking. Thus, technically the word taanis does not primarily mean “fast”, but rather denotes any type of suffering, including fasting. This word is the common word for fast days in the Mishnah and the Talmud.
R. Avraham Etiel Gurwitz (Rosh Yeshiva of Yeshivat Ner Moshe in Jerusalem) takes a different approach. Basing himself of Maimonides’ usage of the two words in question, he explains that the terms tzom and taanis imply two different modes of fasting. The word tzom simply represents the pledge to refrain from eating and drinking. This is the term Maimonides uses in Hilchot Nedarim (“Laws of Promises”) when referring to personal fasts. On the other hand, the word taanis refers to the acceptance of a certain day as halachicly special and whose specialness precludes eating and drinking. Therefore, the Rambam uses the word taanis when detailing the laws of the special days of fasting in Hilchos Taaniyos (“Laws of Fast Days”).
The word tzom (fast) or variations thereof appear close to fifty times in the Bible and usually refer to abstinence from eating. It is probably related to the Hebrew word tzama (thirsty), as one who engages in a hunger-rite generally ends up thirsty. Nonetheless, Radak (in Sefer haShorashim and in his commentary to I Kings. 21:9) writes in the name of his father that the word tzom literally means “gathering”. To prove this assertion, he cites the Mishnah (Chullin 4:7) that mentions the tzomes hagidin of an animal’s leg, which is the place where the different sinews converge. That gathering of sinews is known as a tzomes, lending credence to the assertion that a tzom is also a gathering. (This usage is reflected in Modern
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In a passage customarily read as the Haftorah on Yom Kippur morning, the prophet Isaiah mocks sinful Jews for their insincere
2. livingwithmitzvos.com
The Three Weeks fasting. People would fast and outwardly feign repentance, but would nonetheless continue to sin. When tragedy would continue to befall them despite their “repentance”, they would rhetorically ask Hashem, “Why did we fast (tzamnu) and You did not see? We afflicted (ininu) our souls and You do not know”. Isaiah supplies the answer by asserting the inconvenient truth: “Behold, on the day of your fast, you find desires and all whom your bother [i.e., your debtors] you approach [to demand payment]” (ibid.). With this, Isaiah criticizes the hypocrisy of the fasts of sinners. Instead, Isaiah explains that Hashem desires fasts which “break open the shackles of wickedness, untie the bonds of injustice, send free the oppressed, and cut off all iniquities” (Isa. 58:3–6). R. Yechiel Heilpern (1660–1742) cites an illuminating explication of this passage in the name of R. Moshe Di-Segovia Benveniste (c. 1540). When the Jews asked “Why did we fast and You did not see?” they used the word tzom which implies gathering or joining (commensurate with Radak’s explanation above). In this, they insinuated that they do not deserve whatever calamities Hashem had wrought upon them because they were all united as one. Indeed, the Talmud (Kerisus 6a) exclaims “Any fast day which does not include everyone—even the sinners of Israel—is not considered a fast day”. National unity is a necessity for effective fasting and the Jews in Isaiah’s time claimed that they met that requirement. However, Isaiah responds that this picture is a façade because in reality, the sinful Jews only feign unity with one another, but their hearts are not with each other. They pretend to love each other so that others will do for them favors, but they do not really love each other. When the Jews claimed, “We afflicted our souls and You do not know” they essentially meant to argue that they gave up their bodily pleasures by fasting in order to better facilitate their spiritual connection to Hashem. Indeed, the purpose of fasting is to dull one’s physical senses in order to sharpen and attune his spiritual consciousness. The Jews of Isaiah’s time pretended that this was their intent in fasting, but Isaiah reveals otherwise. He charges that in reality they declared fast days with ulterior motives: they needed spare time from their regular schedules in order to harass those who owe them money and pester them for payment. In other words, they did not declare fast days for altruistic, noble purposes, but for their own convenience.
Why is Serach Bas Osher, a woman, singled out to be mentioned in the count?
Halacha from
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Rabbi Shraga Kallus Rosh Kollel, 'The 2nd Seder Kollel'; 'Machon Hora'ah L'Rabanim'
Kiddush b’Makom Seudah
The Advice of
Rav Yehuda Zev Segal zt"l
Part IV – Condition 2: Proximity in time
Q
I’m in middle of a conversation and I hear the Rav beginning Kiddush. Must I rush to eat something after hearing the Kiddush, or can I finish my conversation? The second condition to correctly fulfil the dictum of Kiddush b’Makom Seudah is that the meal should immediately follow the Kiddush. At times, people will be in midst conversation, hear Kiddush, then resume their conversation and only eat something after some time – this is incorrect! One should have in mind to eat right away after reciting/ hearing Kiddush, and as well one should try their best to eat right away. B’dieved, as long as one either had in mind to eat right away, or actually ate right away, there was no breach in the Kiddush b’Makom Seudah. In the event that something must be taken care of in order for the meal to occur, then it is permissible to take care of that need in between Kiddush and the meal. For example, if one needs to use the bathroom, or a child’s diaper needs to be changed, this is permissible. Even though this can cause a break between the meal and the Kiddush, these are needs for the meal to proceed and therefore it is permissible.
A
man who was out of work for a very long time, called his Rosh Yeshivah, Rav Yehuda Zev Segal, zt”l, to seek his advice regarding a job offer that was presented to him.
He explained to his Rebbe that the opportunity seemed very promising, but it was likely to lead to some Machlokes (disputes) among a number of other people if he would pursue it. The Rosh Yeshivah advised against taking the offer. The man was upset, and explained that he had no source of income and he really needed the job, but the Rosh Yeshivah encouraged him to place his trust in Hashem, and gave him his Brachos. He explained that no good can come out from anything when Machlokes is involved. Shortly after, the business in which this man had been offered a position collapsed and closed down, and a better opportunity for work became available for him where he became a partner in a successful company!
Adapted by Rabbi Avraham Chaim Slansky
Rabbi Slansky can be contacted at avislansky@gmail.com FIND RABBI KALLUS'S SHIURIM ON TORAHANYTIME.COM
On his recent trip to London, Rabbi Paysach Krohn suggested that we all greet our fellow Jew because you make them feel special.
See Miracles In Life Every Day
Reprinted from the Parshas Shelach 5777 email of Torah U’Tefilah: A Collection of Inspiring Insights compiled by Rabbi Yehuda Winzelberg. To subscribe to weekly stories email keren18@juno.com
Good Shabbos
שבת שלום
When walking on the street on Shabbos, say Good Shabbos (or Good Yom Tov) to all of your fellow brothers & sisters. It doesn’t matter if the recipient doesn’t respond, if you don’t like that person or in a rush, it doesn’t hurt to greet someone.
Osher Chaim Levene
7
Orah
The author can be contacted at osher.levene@googlemail.com
Parshah
Tzelofchad’s Daughters Of Continuing the Legacy Names:
Machlah, Noah, Chaglah, Milkah and Tirtzah
Father: Tzelofchad Ancestry:
Tribe of Manasseh
ÂÂ Their father died in the wilderness for his personal sin ÂÂ Approached Moshe apropos their father’s inheritance of the Holy Land.
ÂÂ Moshe presented their inquiry before Hashem ÂÂ Hashem instructed Moshe the laws of inheritance: where a father has no sons, his portion or bequest passes to his daughters.
ÂÂ The daughters married within their own tribe ÂÂ They claimed their rightful portions upon entry into the land
T
zelofchad of the tribe of Manasseh had participated in the Exodus. But because of a sin he committed in the wilderness he died before he could enter the Holy Land. 1 He left behind no sons but only five daughters.
Tzelofchad’s righteous daughters were concerned about losing their father’s promised portion in the Holy Land. So they approached Moshe and petitioned him to determine whether or not they were entitled to receive the inheritance. Moshe submitted their request to Hashem, and then taught them the laws of inheritance: where there is no son, the daughters inherit their father’s portion.2 An inheritance bespeaks continuity. One generation passes its legacy on to the next, which carries it forth and augments it. Thus, one of the words for inheritance is “nachalah,” from the word nachal, “river” that flows down the stream —an important symbol of continuity. When a son inherits his father’s portion he becomes him. That is to say, the son automatically takes over his father’s place—in the Talmudic phrase, “the son is the knees/legs [i.e. extension] of his father.”3 This substitution means that no legal transfer of property is necessary. It is entirely appropriate for him to take possession of the estate. The inheritance of a daughter, on the other hand, works differently. She inherits in the capacity as “recipient” or “beneficiary” of her father’s estate.4 In either case, the inheritance is passed onward. And most importantly, the father’s legacy is preserved. 1 Shabbos 96b records a disagreement as to whether Tzelofchad was the man who gathered wood on the Sabbath or one of those who attempted to enter the Land following the Sin of the Spies without permission. See also Zohar 3 157a. 2 The daughters of Tzelofchad were awarded three portions in the division of the Land of Israel: (1) their father Tzelofchad’s portion; (2) their father’s portion among the other sons of Chefer; and (3) the extra portion of their firstborn (Bava Basra 116b). 3 Eiruvin 70b 4 In his relationship to Moshe, Yehoshua assumed the role of the mekabeles, akin to the light of the moon reflecting the light of the sun. (See our essay on Yehoshua: The Disciple). And it was in this capacity of “daughter” that the Israelites settled the Promised Land. They worked the land within the framework of the natural world, where the ground is the “recipient” of the divine influence descending from above.
QUIZ TIME
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3. livingwithmitzvos.com
The inheritance of the Israelites departing Egypt was the Land of Israel, “land of the living”5 which refers to a spiritual life and of closeness to Hashem.6 It is, in fact, the model of inheritance in the sense that it parallels and is compared to olam haba, “the world-to-come”. The land’s sanctity twins the holiness within the essence of every Jew whose soul reverberates to its innate holiness. This explains why the Holy Land is the Chosen People’s covenant and eternal heritage.7 The continuation and perpetuation of the family heritage also reflects back upon the father. Through his daughters, Tzelofchad would inherit the land. And so, despite his personal failings and premature death, his name would not be consigned to oblivion. That he was deemed deserving of a portion in the Holy Land was itself verification that Tzelofchad had not forfeited his eternal connection to Hashem, and his portion in the world-to-come, and had retained his affinity to holiness and to the land.8 Significantly, Tzelofchad’s daughters are introduced in the Torah as descendants of Yosef.9 The daughters’ pursuit of their inheritance was a public affirmation of their love for the Holy Land in a generation when others murmured to return to Egypt. In this respect, they exhibited the qualities of their tribal progenitor. Yosef, too, displayed this love for the Holy Land commanding that his remains be transported out of Egypt in the Exodus and buried in the Land of Israel.10 Actually, Yosef was one whose eye simultaneously focused on the past and future, which is the prerequisite to inheritance. Yosef’s life – and legacy – mirrored that of his father,11 especially Yaakov’s affinity to holiness.12 He carried the tradition forward into new realms—the name Yosef itself means “augmentation”. His resistance of the attempted seduction by Potiphar’s wife was seeing the image of his righteous father before him, namely connecting with his prestigious past. He was similarly wary of the negative consequence of sin to preclude him from joining and furthering the chain of tradition, and his inclusion as one of the Twelve Tribes.13 Yaakov was the original spark—and from him, came Yosef, a flame.14 Yosef’s legacy to link past and future generations, as per the symbolism of inheritance, went down to his descendants – Tzelofchad’s daughters. Their concern, like that of their ancestor, was with an awareness of the importance of continuity, of perpetuating the family tree. Tzelofchad’s daughters succeeded as their father’s name and remembrance was not lost. And in addition they actualized their love of the land of Israel, a land of spirituality and Hashemliness, to receive their due portions. 5 Tehillim 116:9. 6 Conversely, death and sin represent detachment from Hashem and a deviation from life itself. The land of Israel cannot tolerate sin (Vayikra 18:24-5 & Ramban) as it expels its sinners—e.g., the fate of Sedom 7 See for example Vayikra 20:24. 8 Hence Tzelofchad’s daughters confirmed he was not amongst the congregation of Korach, who did not receive a portion in the land (Bava Basra 117b). 9 For example, see Bamidbar 27:1. 10 Bereishis 50:25 11 See Bereishis Rabbah 84:6 which notes the many similarities between Yosef and Yaakov. 12 See our essay on Yaakov: The Whole Truth. 13 Sotah 36b that Yosef was wary if he would sin, his name would not appear on the stones of the breastplate. See our essay on Potiphar’s Wife: The Temptress. 14 “For the house of Yaakov is fire and the house of Yosef is a flame” (Ovadiah 1:18).
The Torah lists the number of Jews counted above the age of twenty who went to the army. What is the point of counting if this final number does not include all the Jews? Women, elders, babies, and above twenty who were not fitting for the army were not counted?
ANSWERS 1. This Name of Hashem is known as the Sheim Hoetzem, the main Name, whilst all the other Names are Kinuyim, additional Names. This Name therefore express a direct and special connection between Hashem and the world where He is seen as Supreme. The Gemora (Sotah 17) brings that the man is associated with the letter Yud and the woman is associated with the letter Hei. Since this count follows on from the episode with Zimri that involved adultery, it comes to say that the sinners died and all those left are counted to show that they are pure in this area and there is Yichus. Therefore these letters representing men and women are used. The Kli Yokor explains the reason for the reversal is that the Hei representing the women appears first since the women were further away from being involved
in aroyos, adultery, while we find that it was the men who did sin in this area and therefore their letter of Yud appears last. 2. The Ramban says that she was not actually the daughter of Osher but was his step daughter and was an only daughter. She was therefore coming like the Bnos Tzlofchod to claim inheritance on behalf of her father. This is taking on that the count was to determine who would be counted in order to know how to divide up and apportion Eretz Yisroel. 3. Rabbeinu Bechaye points out from here that the real number of the Jews is never recorded. This is because numbers by definition means the thing is limited and therefore can be counted. However, the Jews are compared to the sand and stars and earth that cannot be counted.
riddle
Parsha
QUESTION
Thank you to Boruch Kahan bkahan47@yahoo.co.uk
This week's Parsha is the last of a group of six found in three of the first four of the Chamishoh Chumshei Torah. What does this group all have in common and furthermore what makes this Parsha different from the other five in this group? Clue
Different could also be expressed by “singularly unique”.
ANSWER FROM LAST WEEK [Question: Rashi at the end of the Parsha of Poroh Adumah (Perek 19 Possuk 22) goes back and goes through the whole Perek again basing his second Pirush on the words of Rabbi Moshe HaDarshan. In which other Parsha in the Torah does Rashi do a similar thing and where in Nach does he do the same thing again?.]
At the end of Possuk 42 of Perek 32 in Parshas Haazinu, Rashi goes through again from Possuk 32 to Possuk 41 giving an alternative Pirush. In the last Perek, Perek 12 of Sefer Koiheles, that is Leyned on Shabbos Chol Hamoeid Sukkos, at the end of Possuk 6 he starts again from Possuk 1 to Possuk 6 and offers a completely different Peshat in the Pessukim.
Apologies: Last week's Riddle was from Parshas Chukas and not from Parshas Bolok
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