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North West London’s Weekly Torah and Opinion Sheets

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

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‫מוצש’’ק‬

LONDON: 9:55 PM K I N D LY S P O N S O R E D

‫ | כ”ד תמוז תשע”ו | פ’ פנחס‬30th July 2016

‫הדלקת נרות‬

LONDON: 8:37 PM

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‫לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה‬

THE FUNCTION OF A LEADER

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Rabbi Zev Leff | Rav of Moshav Matityahu When Moshe Rabbeinu entreated Hashem to appoint a leader to succeed him, Hashem answered, “Before you command Me concerning My children, command My children concerning Me.” Moshe proceeded to a command the Jewish people concerning the laws of the daily and holiday sacrifices.

In order to understand this Midrash (Yalkut Shimoni Bamidbar 228), we must first understand the function of a Torah leader. When the Jewish people feared that Moshe would not return from Har Sinai, they beseeched Aharon to make them a leader who would walk before them. They viewed a leader as one who goes “before,” accomplishing what his followers cannot.

Thus when Moshe delayed they felt helpless and in need of a new intermediary.

But when Moshe requested that Hashem choose a leader to replace him, he described the leader as one “who will go out before them and who will bring them out and bring them in.”

The leader was not to walk “before” the people, rather he was to remain in constant contact with them. He could help bring them in and out by serving as a model to be emulated and as a guide and teacher, but the actual going in and out they would have to do for themselves.

The Gemara (Bava Basra116a) instructs us that when a family member is sick one should go to a sage and ask for mercy. The Meiri explains that from the sage one learns the ways of prayer so that he himself can ask for mercy for his sick relative. The ideal is not that the sage pray in one’s place but that one learn from them. Moshe was like the sun, that of Yehoshua like the moon. “Woe for such a shame and such a disgrace.” Yehoshua faithfully reflected the light of Moshe, as the moon reflects the sun, and thereby disgraced all who did not. Yehoshua showed that he understood that a Jewish leader does not act instead of the people, but rather provides a model to follow. Because he understood this more clearly than any of his contemporaries, he was chosen to succeed Moshe.

The Jewish leader has another crucial function uniting the people in a common cause. Korach contended that if the entire congregation is holy, then there is no need for a leader to rule over

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them. He presented his challenge with the homily of a tallis that is wholly techeles, which, he argued, should not require tzitzis.

He contended that if a person is totally developed ethically, to the point where his clothing, his middos and honour are represented by the techeles of G-d’s throne, then the tzitzis, the reminders of the mitzvos, are superfluous. Similarly a leader, whose purpose is to coax and direct the people towards the proper goals, would also be unnecessary to one who is fully developed ethically.

Korach failed to appreciate the communal nature of Klal Yisrael, whose perfection is only reached through a united effort, one in which each Jew fulfils his unique role. The leader serves the function of an orchestra conductor, guiding each player so that the entire orchestra plays together. Even one whose middos are perfect still needs a leader to show him how he can function and fulfil his part in harmony with the community.

Thus tzitzis are a reminder of all 613 mitzvos that the community as a whole is capable of performing, not the limited number of mitzvos any individual can perform.

Hashem told Moshe, “Before I appoint a leader to succeed you, first you must command the people concerning the sacrifices.” An appreciation of the necessity of communal striving necessarily preceded the appointment of a leader. Just as the korbanos of individuals only have meaning in the context of the person’s striving to draw closer to Hashem, so too, the communal sacrifices require the collective striving of Klal Yisrael for unity and harmony in service of Hashem. The Kohen is necessary for achieving this unity, but he cannot substitute for the striving of the people themselves. For this reason, representatives of the Levi’im and the Tribes also had to be present at the bringing of each of the communal sacrifices.

The greatness of our leaders is commensurate with the calibre of their followers.

May we be on a level to appreciate authority and to emulate our leaders in order that they be as the leaders of old, culminating with our ultimate leader, Mashiach Tzidkeinu.

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

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Riddle of the Week

BY BORUCH KAHAN

This week’s Sedrah is the last of a group of 6 found in 3 of the first 4 of the Chamisha Chumshei Torah. What does this group all have in common and furthermore what makes this Sedra singularly unique from the other 5 in this group.

Any comments can be directed to bkahan47@yahoo.co.uk. Answer on page 7

Yerushalayim, Antwerp, Baltimore, Beit- Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gateshead, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Lakewood, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, Milan, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

Osher Chaim Levene | Orah Name Father Grandfathers Ancestry

Pinchas Elazar Aharon, Yisro Yosef, Levi

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Not appointed a kohen with Aharon and sons

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Moav and Midian maidens enticed the Jewish men into debauchery and Baal Peor worship in Shittim leading to the death of 24,000 people

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Speared Zimri and Kozbi to dramatically stop the plague

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Rewarded with a covenant of peace

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Led the legions to battle taking vengeance against Midian

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Became a kohen (and later kohen gadol)

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Accompanied Yehoshua to enter the Holy Land

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Synonymous with Eliyahu the Prophet

Pinchas suspended the plague which claimed twenty-four thousand Jewish lives at Shittim. He was the zealot whose act saved the Israelites from G-d’s vengeance.

Bilaam instigated this calamity. He counseled Moav and Midian to dispatch their maidens into the Jewish camp enticing the Israelites into promiscuity and the repulsive idol worship of Baal Peor.1

situation. There are no ulterior motives here. There are no pretences to use G-d as a cover to further a personal agenda.

Pinchas’ zealotry was altruistic. His conduct was generated by the will to selflessly further G-d’s glory in the world. A corollary of this was that he became so incensed at the desecration of the Divine Name to the extent that G-d’s battle became his battle such that G-d himself testified how Pinchas “zealously fought My own jealousy”.5

Invoking the special law where a Jew cohabits with a female idolater, “zealots may slay him”,2 Pinchas impaled the chief perpetrators, Zimri from the Tribe of Shimon and Cozbi the Midianite princess, parading the sinners in the Jewish camp, before killing them.

Yet his detractors questioned his zealotry and accused him of murder.

All criticism and opposition were finally silenced, though,

by G-d Himself. He affirmed the noble motivations of Pinchas who had turned away His wrath by “zealously fighting My own jealousy among them, so that I did not destroy them in My jealousy”.3 His lineage is traced to his peace-loving grandfather Aharon.4 For his brave act of zealousness, Pinchas was the recipient of G-d’s “covenant of peace”. He was elevated from his earlier position of levi, Levite, to the higher stature of kohen, priest.

What was the nature of Pinchas’ kinah – a word related to both “jealousness” and “zealousness”? And how did his act of kana’us, “zealotry” earn him the “covenant of peace”?

Jealousy is where one enviously claims everything belongs to him. That the world is his for the taking and that he deserves parity with whatever possessions another has.

Accordingly, he claims control over everything within his sight.

Pinchas’ kana’us at Shittim finds interesting parallels in the laws of sotah, the wayward woman.6 Suspecting his wife of infidelity upon her seclusion with another man, the husband is seized with a ruach kinah, “spirit of zealousness”.7 A “jealous offering” is brought as the sotah is taken before the kohen and given to drink the infamous mayim hamorarim, accursed waters. This mixture included the ink of an erased parchment bearing the Divine Name. Partaking of these waters miraculously condemned or exonerated her. (If she was disloyal, her innards would explode; if she was faithful, she was promised children).8 Similar to the husband’s zealousness to the sotah, Pinchas challenged the Israelites’ foolhardy assimilation with non-Jewish women at Shittim (the words “sotah” and “Shittim” emerge from the same root sh’tus, “folly”9). The non-Jewish maidens were an affront to the Chosen People’s chastity, as the Shittim episode tragically introduced “profanity”.10 Pinchas’ affinity to kedushah, holiness prompted his kana’us to jealously resist a violation of the Jewish nation’s holiness by consorting with other nations.

But zealousness is different.

Zealotry is a form of jealousy but only for what is truly his; it is the zeal to protect something (such as a relationship) from violation. It is intolerance for what is morally reprehensible.

And alacrity to take whatever steps necessary to rectify this 1 Bilaam initiated this plan declaring “The G-d of these people detested debauchery” (Sanhedrin 106a).

2 Sanhedrin 81b 3 Bamidbar 25:11 4 See our essay on Aharon: The High Priest

His act of zealousness to reinstate the Jewish people’s loyalty to G-d corresponds to what can be achieved between the sotah and her husband. Like G-d permits His Name to

5 6 7 8 9

Bamidbar 25:11 Maharal, Chiddushei Aggados, Sanhedrin 81b Bamidbar 5:14 Bamidbar 5:11-31 “…whose wife goes astray (tishteh)” – no person transgresses a sin unless a spirit of folly (sh’tus) enters him” (Sotah 3a).

10 The episode opens with the words “the people profaned themselves (vayachel) committing harlotry with the daughters of Moav” (Bamidbar 25:1).

be erased in the accursed waters to restore “marital peace” between husband and wife,11 Pinchas healed the rift between Israel and G-d; such that the sanctity connecting Israel to G-d was joyously reaffirmed.12 Thus, as a reward, Pinchas himself merited G-d’s “covenant of peace”.

His zealotry was in his original capacity as a Levi, the agent of din, “judgment”.13 Here he was ideally suited to exact retribution onto sinners and battle for the Israelites’ holiness. Not operating in a private capacity or driven by a personal vendetta, Pinchas’s response was as ambassador of the whole Jewish people.14 And having displayed an incredible affinity to holiness – attribution of his illustrious lineage traced back to his grandfather Aharon the High Priest15 – Pinchas merited the ascendancy to priesthood,16 with its broadest focus on sanctity.17 Zealotry is a dangerous activity unless it accords to Pinchas’ model – it is from one who pursues peace and with pure motivations. This is only laudable where channelled in furtherance of G-d’s glory in the universe – not one’s personal motives. Then, and only then, will man wholly identify with G-d’s battle to make it his own.

11 Yerushalmi, Sotah 1:4 12 This explains why the census after the episode of Pinchas appends the letters of G-d’s Name (the hei and yud) as a prefix and suffix onto each family’s name where G-d testifies to their chastity. See Rashi, Bamidbar 26:5 13 The G-d-fearing tribe which did not sin at the Golden Calf (Shemos 32:26), the Levites exemplified the concept of yiras Hashem, “divine fear” and din, “judgment”. The upholders of the law, they were – the ones to faithfully exacted retribution onto the idol-worshippers in judgment (Shemos 32:27-28).

They provided the framework to regulate divine worship in the Temple by safeguarding against the possible infraction of sin into their holy midst (See e.g. Devarim 33:9). Pinchas shares the same numerical value as Yitzchak (208), the quintessential advocate of din (Sefas Emes, Pinchas 5660 p.182).

14 Sefas Emes, Pinchas 5643 & 5645 15 See our essay on Aharon: The High Priest 16 Pinchas merited priesthood din, “in judgment”, namely on his own merit. It was not as a gift. A kohen who kills cannot function in the full capacity of the priesthood. Thus, it was only in the aftermath of his action, that he was bestowed the priesthood.

17 The kohen, performing the service in the Sanctuary, is the prototype of ahavas Hashem, love of G-d. He exhorted others to love and connect with G-d. His outpouring employs the trait of chesed, “loving-kindness” – “Your Tumim and Urim befit your man of kindness” (Devarim 33:8). Thus, he served as the conduit of divine blessing onto the masses.

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PINCHAS - THE ZEALOT

How many miracles happened to Pinchas when he went to kill Zimri and Kosbi and what were they?

Rabbi Sruli Guttentag | Whitefield Community Kollel and Federation ShailaText

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HAFROSHAS CHALLAH – GET IT RIGHT

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The ShailaText team deals with a vast array of halachic queries, which cover a huge range of topics. Patterns do, however, exist; and at times it gets somewhat predictable.

As the week draws to a close there will invariably be a few shailas on the details of the mitzvah of Hafroshas Challah. This mitzvah, which is a designated women’s mitzvah, has its own set of details, and the pages of this wonderful publication afford an opportunity to highlight some of the less well-known points.

As always, if you’ve got a question on the halochos of challah don’t hesitate to send a message to ShailaText on 07860 017 641 How much dough do I need to make in order to take challah with a bracha?

owned by different families who each want their own challah but are joining to make a bracha.

Learnt from the ‘Omer’ measurement – the amount of heavenly bread which each Jew received as his daily portion, we are taught that you do not need to take challah unless 43.2eggs worth of flour were used in the dough. Subsequent doubt crept in on a number of issues – and in practical terms, whilst ensuring to perform the mitzvah with the minimum possible amount required, we are taught to err on the side of caution when making brachas.

I am making cakes for a Kiddush – do I need to take challah?

There is a common misconception that challah only needs to be taken from bread dough. This is not the case; any dough which was made from one of the five grains needs to have challah taken if it contains the required amount of flour.

Dough made to be fried (doughnuts) or cooked (dumpling mixture) are subject to a halachic debate.

As such, although challah must be taken, no bracha is made even if a large amount of flour was used.

The minimum amount of flour to take challah without a bracha is 1.2 kg

It is worth noting that a dough which does not contain any water (or one of the seven liquids which have halachic ‘mashke’ status – wine, date honey, olive oil, milk), is subject to a debate as to whether challah needs to be taken. This matter of doubt would demand that the bracha is omitted when taking challah from a cake batter which had no water in it at all. Poskim advise to avoid this issue by always adding at least a small amount of water.

The minimum amount of flour to take challah and make a bracha is 2.25kg.

I wanted to take challah with a bracha this week as a zechus for a friend of mine who is unwell, can I put together my cakes and challahs?

Two small doughs, neither of which has had challah taken, can be amalgamated into one large dough. This can be done in one of two ways – either by locking the two doughs into each other (neshicha), or by sitting them together in one basket/bowl. (Wrapping them into a cloth all over would be an adequate equivalent. The two doughs together become one and one must now take challah even if they later separate, and may make a bracha, if the total amount of flour has reached the required 2.25kg.

I have already baked my challah for Shabbos but forgot to take challah?

The ideal stage at which challah should be taken, is once the dough has formed. Doing so out of habit will avoid unfortunate shailas occurring later. If the bread has already been baked, challah must still be taken. Often a housewife will be concerned that taking challah at this stage will render one of the loaves no longer ‘shaleim’ (complete) and unusable for lechem mishne. In this instance, she should ideally choose a loaf intended for Seudah Shlishis – the third Shabbos meal at which the obligation for lechem mishne is somewhat negotiable. If this is not possible, poskim allow the use of a loaf which had a small amount removed for Hafroshas Challah (even for the main meals) and consider it to still be technically shaleim – whole.

This technique for combining doughs will only work if there is a genuine similarity between the doughs. In a case where the doughs have two distinct tastes, and the owner would clearly be opposed to them really mingling, they remain separate entities and do not collaborate to make a dough obligated in Hafroshas Challah.

In a similar vein, attempts to join two challah doughs to make a bracha would not be valid if the two were

If Shabbos came in and you forgot to take challah, there are special provisions which allow the bread to be eaten, as long as the dough was prepared in Chutz La’Aretz – outside Israel, where the halachic status of challah is of a lower grade. In this case, he would be allowed to eat from the loaves which have been baked and leave over a small amount from which he will later be mafrish after Shabbos. An amount slightly larger than that normally used for the challah should be left over; this is to ensure that challah will be taken from some remaining dough.

I run a baking club in my home and send each child home with a small bun. Do we take challah if the dough used 3kg of flour?

A dough formed initially to be split before it gets baked does not need challah to be taken from it unless at least one person will receive the necessary amount. If you plan on baking the buns in your house and giving them out to the children only after the baking, you can take challah and even make a bracha. If you intend to send them home to be baked there, then challah cannot be taken unless you will leave yourself sufficient dough to be obligated in its own right. If each child has marked their bun before the baking and will be taking home their own designated bun, one should treat the dough as having been split already before the baking and challah will not be separated.

Is there a mitzva to bake challahs on Friday?

In today’s commercial era, this practice seems to have become less prevalent in some homes. The Mishna Brura strongly encourages this practice. Kneading dough oneself is seen to be a display of honour for the holiness of Shabbos. In addition, an opportunity to fulfill the unique mitzvah of Hafroshas Challah should be seized if possible. Judging by the number of queries ShailaText receive on these points, this minhag must still be going strong!

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When else during the year do we read from Parshas Pinchas?

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Rabbi Yossi Goldberg | “Speeches by Design”

‫וידבר משה אל ה' וכו' אלקי הרוחות וכו' ולא תהיה עדת ישראל‬ )'‫יז‬-'‫ טז‬,'‫צאן אשר אין להם רועה (כז‬

And Moshe said to Hashem, “Hashem, the G-d of the winds, etc. Don’t leave Klal Yisrael like sheep that don’t have a Shepherd.”

The Medrash explains Moshe’s Tefilah to Hashem as follows. Moshe davened, “Hashem, the One who knows how different everyone is, appoint a leader for Klal Yisrael who will make an effort to care for each one according to his needs.”

The Ksav Sofer asks on the wording of the Pasuk, “‫”כצאן אשר אין להם רועה‬ like sheep who don’t have a shepherd.

Why doesn’t the Pasuk write simply ‫ כצאן בלי רועה‬like sheep without a shepherd? What extra point is being emphasized here?

He explains that there are different ways of caring for others. A shepherd, who is employed to look after sheep, may not really care that much about the quality of life of each individual sheep.

He only wants the sheep to be healthy so that he can enjoy a good livelihood from looking after them and that they should be able to provide their owners with wool and good meat.

A leader is not someone who merely lives alongside his people; a true leader is someone who cares about each individual. Moshe davened that Klal Yisrael should have a leader who understands how everyone is different and that everyone needs different

‫הלכה‬ ‫ומעשה‬ ??

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4

Practical Halachic Solutions

things. The leader should be someone selfless who cares about them and is not in it for his own gain.

This is what he implied with the words “‫”כצאן אשר אין להם רועה‬. Not like the poor sheep who don’t have a shepherd who cares about them!

Rav Sholom Shwadron tells the following story that happened with the Chafetz Chaim.

A talmid of the Chafetz Chaim became very ill. The doctors told his family that they didn’t know of a cure and that there was no hope. In desperation, he came to his Rebbe, the Chafetz Chaim, for a bracha to be healed.

The Chafetz Chaim listened carefully to his talmid’s story. Then he said, “I have the solution for your illness but with one condition. You must never tell anyone the solution that I gave to you.”

The

quickly

agreed

to

this condition. The Chafetz Chaim instructed him, “Go to ploni talmid chacham who lives in that small town over there and ask him for a bracha.

B’ezras Hashem you will be healed.”

The the

talmid

Chafetz

hurried Chaim’s

to

follow

instructions.

Miraculously, in a very short time, he

Sign up to receive weekly family friendly Dvar Torah speechesbydesign@gmail.com was completely healed. He returned to yeshiva and continued his learning as before. His life carried on and soon he was married and began to build his own family.

His wife knew of the illness that he had suffered before and of his miraculous recovery. She would pester him to share with her how he became healed but his lips were sealed tight. He would not reveal the secret.

After many years, this man’s sister in law fell ill. He recognized from the symptoms that it was the same illness that he himself had suffered all those years ago. Of course, his wife and family begged from him to reveal how he was healed so that they could now attempt to save this girl’s life. At first he refused. But eventually he gave in to the pressure and he told them what the Chafetz Chaim had told him.

Unfortunately a short while later he became very sick again with his old illness. He travelled to the Chafetz Chaim to ask of him for his berocha.

“I’m sorry there is nothing I can do,” said the Chafetz Chaim. “Last time, I fasted for forty days for your recovery.

Now, I’m an old man and I can’t do that anymore.”

That is an example of a true leader who cared about each individual.

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talmid

PARSHAH

THE LEADER WHO CARED ABOUT EACH INDIVIDUAL

The mitzva of yerusha, inheritance, is in Parshas Pinchas. It states that all the inheritance goes to the sons and not to the daughters. How can people nowadays apportion their inheritance in a manner different to this?

TORAH SHEB’KSAV AND TORAH SHB’AL PEH – WHY THE SPLIT? [part Two] Rabbi Binyomin Marks | Golders Green Kollel HaRabbonim

In Part One we discussed some of the explanations of the Maharal of why it was necessary for Hashem to split the Torah into two parts.

We will continue with some further ideas.

The Medrash Raba (Shemos Parsha 47) says the following: When Hashem gave the Torah to Moshe, He gave it to him in its entirety – Mikra, Mishna, Gemora, even that which a Talmid is destined to ask his Rebbe1. Said Hashem to Moshe “Teach everything to Bnei Yisroel”. Asked Moshe, “Perhaps You should inscribe it for your children?” Responded Hashem “Would that I could write it for them! But, since it is known to me that in the future the nations of the world will rule over them and take it (the Torah) from them, if I would indeed write it, my Children will be undistinguishable from them! Thus, I will write for them a portion and leave the remainder to be B’al Peh – and so Bnei Yisroel will be distinguished from the nations of the world”.

1 This is an allusion to the concept of Alu veAlu Divrei Elokim Chaim

As history is witness, Torah Sheb’ksav has in fact been adopted by the nations of the world, and is believed to be true by billions of people throughout the globe. Torah Shb’al Peh, however, has been rejected by them.

Only we, Klal Yisroel, see it as the true way to understand the written Dvar Hashem, and have dedicatedly passed it on from generation to generation. The Medrash can be understood simply, as saying that because of this, Klal Yisroel is unique – after all, if our non-Jewish neighbours would be keeping halocho as we do, we wouldn’t feel so special!

as ‘Mo’orasa’, ‘betrothed’. That is, the Torah is the betrothed of Klal Yisroel, exclusively ours, and if a stranger involves himself in it, it is equated to infidelity.

According to the Maharal, it is Torah Shb’al Peh which achieves this. Torah Sheb’ksav is written on klaf, parchment, with ink – its storage medium is detached and independent from man. Torah Shb’al Peh’s medium is man. On the lips of the Rebbe so is the Torah passed to the talmid. Its parchment is the human mind, its ink the effort and sweat of invested energies.2 This special involvement means that we are connected to the Torah in a way which would not be possible if it were all written perfectly on paper. When we speak in learning we are connected to the Torah because we completely involve our minds, the very essence of our being. When we remember a sugya in Shas we have become a daf of gemora. Since Hashem wanted the Torah to

The Maharal says however, that there is a much more profound idea contained in this Medrash. Torah Shb’al Peh was kept oral not just to ensure a difference between us, Bnei Yisroel, and the other nations in regards to the keeping of halocho. It runs much deeper than that. It comes to tell us of the special relationship that Klal Yisroel have with the Torah, singularly through Torah Shb’al Peh. The Gemora (Sanhedrin 59a) tells us that a Ben Noach who learns Torah is chayav misa, as the posuk says ‘Torah Tziva Lanu Moshe Morasha Kehilas Yaakov” – the word ‘Morasha’, inheritance, should be interpreted

2 Thus, unlike in any secular subject where the righteousness of the person studying it is of no relevance to his ability to acquire it, to acquire Torah just as the klaf of a Sefer Torah has to be prepared in the right way, so too the student of Torah has to make himself an appropriate vessel, with the 48 kinyanei Torah.

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PARSHAH

Insights from the Maharal – from Sefer Tiferes Yisroel

be ours, and not of the nations of the world, He decided to transmit it in a way which would out of necessity create this unique connection.

The Torah is not left on the shelf and respected from afar – it is part of our very being and essence. We become the Torah. What greater connection can there be than that?!

Nonetheless, Hashem saw that it was best not to leave all of the Torah to be b’al peh, because of the danger that it would be forgotten.

This was Moshe’s question to Hashem, why does He not write it all, to avoid the possibility of eventual dispute as a result of forgetfulness and to which Hashem responded – would that He could! But He wanted to ensure this deep and enduring bond with the Torah that should be uniquely ours.

Furthermore, says the Maharal, with this we can understand the Gemora in Gittin that says (60b) that the bris between Klal Yisroel and Hashem was through Torah Shb’al Peh – to the exclusion of Torah Sheb’ksav. In every bris, or covenant, there are two partners. The Torah and the mitzvos which we as a nation undertook to perform are what binds us to Hashem, and Him to us, and through this the Bris is sealed. As explained, it is only Torah Shb’al Peh which can create this bond because it becomes a part of our essence, since this is the idea of a Bris, to bind the two partners together, us and Hashem - but Torah Sheb’ksav which is on klaf cannot, and through this bond, the whole Torah (including Sheb’ksav) becomes joined to us, and so us to Hashem. The Umos Ha’Olam however, who do not have Torah Shb’al Peh3, do not have this deveykus to Torah and so neither to Hashem.4 It follows from this that when one learns Torah, one is solidifying his connection with Hashem and joining to him in the most elevated manner possible. 5 Let’s consider this before we learn!

3 See also the Vilna Ga’on on Shir Ha’shirim Perek 1 Possuk 3 who explains why Torah Shb’al Peh is exclusively ours while Torah Sheb’ksav is also intended for the Umos Haolam 4 Even if they were to learn parts of the ‘Bible’ off by heart, we are discussing the qualities of the two parts of the Torah, that the deveykus to Hashem is brought about by the inherent spiritual nature of Torah Shb’al Peh, and since they reject this they do not benefit even from Sheb’ksav. We, however, who accept it do achieve this connection and therefore all of our learning is on this elevated level, even in our times when also Torah Shb’al Peh is written.

5 Thus Limud Hatorah is the highest form of devekus to Hashem which is possible (see Sefer Hatanya Perek 23 and Nefesh Hachayim Chaylek 4 at length)

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What unusual letter do we find in Parshas Pinchas and why?

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Rabbi Michoel Fletcher

PARSHAH

THE WHOLE WORLD WILL BE FULL OF HIS GLORY Rabbi Fletcher has published several sefarim including Do You Know Hilchos Shabbos? Do You Know Hilchos Brachos? Do You Know Shas? (Berachos - Pesachim), From Strength to Strength, Dancing in our Hearts and other Torah articles

Parshas Pinchas is the first Shabbos of the Three Weeks and in it Moshe Rabbeinu was reminded that he will not be entering Eretz Yisroel because of his failing to sanctify Hashem’s name in connection with the water in midbar Tzin. There are many different explanations of the sin of Moshe Rabbeinu but the pasuk makes it clear that it was the failed opportunity to sanctify Hashem’s name that sealed his punishment. No amount of tefilos which Moshe Rabbeinu pleaded during the rest of his life could avert this decree.

Why was the sin so very serious that even complete teshuva could not help despite the normal rule that nothing can stand in the way of teshuva?

In Sefer Yeshaya (6:1-3) we read one of the most esoteric yet familiar descriptions of the heavenly spheres: “In the year of King Uzziah’s death I saw Hashem sitting upon a high and lofty throne and its legs filled the Temple. Serafim were standing above at His service. Each one with six wings: with two it would cover its face, with two it would cover its legs and with two it would fly. And one would call to another and say Holy, holy, holy is Hashem, Master of Legions, the whole world is filled with his glory.” In Kedushas Keser (Nusach Sefard) the nusach is that myriad angels above together with the assembled Jews down below all join together to crown Hashem with these words: Kadosh, kadosh, kadosh, Hashem Tzevokos, melo kol ho’oretz kevodo.What is the significance of saying kadosh three times and what do the words really mean? The Targum quoted in the Kedusha d’sidra of Shacharis explains: Holy is Hashem in His heavenly dwelling place. Holy is Hashem on earth, the work of His hands. Holy is Hashem for eternity. L-rd of Hosts. The entire world is filled with the radiance of His glory.

chochom is seen to be only outwardly righteous but commits serious sins in private, this is a horrible chillul Hashem. “You see,” the world says, “they are no different from us. They sin just as we do. Their Torah does not make them into better people.”

Hashem is holy in His dwelling place because the melachim understand His existence with absolute clarity – His magnificence, His Power, His characteristics etc. They serve Him in joy, as we say in Shabbos Shacharis: “They rejoice when they go out and are exultant when they return. They do with awe the will of their Creator.”

However, more than what happens to individual Jews, the world looks at the Jewish People as a whole.

A People who represent Hashem should be powerful and wealthy. That is why Dovid Hamelech davened that the Jews should be blessed with wealth. (See Sotah 49a and Rashi). It is a contradiction in terms for the All-Powerful G-d to be represented by a weak People. We may understand the rationale for the Jews to be in golus but if the Jews are being persecuted and are suffering, the nations of the World lose their faith in G-d. It is a chillul Hashem in global terms.

Hashem is holy on Earth when we keep His Torah and Mitzvos. When we exclaim “Shema Yisrael, Hashem Elokeinu Hashem Echad” expressing our belief in Hashem, He is also sanctified. When we behave in such a way that non-Jews learn to honour Hashem because they see how morally upright His people are, Hashem is sanctified again. However we must admit that, at the moment, the sanctity of Hashem on Earth is limited. When people see that the wicked sometimes prosper and the righteous sometimes suffer, they question and may begin to have doubts. When a Jew and especially a talmid

A Jew was once smuggling diamonds – inside his Tefilin. The customs official for some reason suspected this Jew and asked what was in those black boxes. The Jew exclaimed with great emotion that these black boxes are very holy and may never be opened. The official however insisted that a rabbi be called to open them. When the Tefilin were finally opened to reveal valuable diamonds, the Jew was humiliated and indeed later imprisoned. (The rabbi who opened the Tefilin reportedly fainted on the spot.) But more than that, the chillul Hashem reached high into the heavens. We can be sure that the customs officer and all the many people who heard about this, would in the future look at Jews with deep suspicion. They will not be drawn towards Hashem. They will shun what they will describe as lies, hypocrisy and false religiosity.

The very purpose of Am Yisrael is to sanctify Hashem’s name. Rabbeinu Yona wrote that the “main purpose in Hashem sanctifying us with His Torah and mitzvos and separating us to be His People is to sanctify Him and fear Him. When we are offered the Torah and the possibility of being a “holy nation,” the Seforno explains that this means “to teach the whole human race that they should call

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To order Rabbi Fletcher’s sefarim or to be added to his mailing list please email rabbimfletcher@gmail.com out in the name of Hashem.” The Ramban writes (Devarim 32:26) “according to strict justice, because of our many sins, we should have ceased to exist.

However the whole purpose of the Creation was that man should recognise his Creator and give thanks to His name. When the whole world sinned, Hashem still had the Jewish People to publicise the name of Hashem and to tell everyone who the true G-d is.

If the Jewish People were to cease to exist no-one would know about Hashem and the whole purpose of the Creation would be annulled. This is the reason for the survival of the Jewish Nation.”

Let us return now to the sin of Moshe Rabbeinu – a failure to sanctify Hashem’s name. The sin was so serious that no amount of teshuva and pleading could change Hashem’s decision. We asked why couldn’t Moshe Rabbeinu’s complete teshuva help?

The answer is as we learn in Yuma 86a. There is one sin for which there is no atonement even if the perpetrator does complete teshuva as long as the person lives. That is the sin of profaning Hashem’s name or for someone on the level of Moshe Rabbeinu, failing to sanctify Hashem’s name enough. Sanctifying Hashem’s name is the main purpose of our existence, as we have seen. For any Jew who is guilty of this most serious sin there can be no atonement during their lifetime. To be a leader is out of the question. Moshe Rabbeinu cannot lead the People into Eretz Yisroel. Someone else will have to take over.

When the malachim say the third kadosh, the Targum translates it as ‘Hashem will be holy for eternity.’ In other words, there will come a time when even on Earth there will be no more chillul Hashem.

No longer will the righteous suffer. No longer will the wicked prosper. There will no longer be pseudo religious Jews who “act like Zimri and expect a reward like Pinchas.” No longer will the Jewish People be weak. Hashem will be recognized by everyone. At the beginning of the Three Weeks when we daven with more intensity for the geula these are appropriate thoughts. On Earth today Hashem is sanctified by the many wonderful Jews who adhere scrupulously to the Torah despite everything. Yet there is still some chillul Hashem. At the moment Hashem is only totally sanctified in the heavens.

He is for now only the Hashem Tzevakos. This will hopefully soon cease and a new era will begin when melo kol ho’oretz kevodo – as the Targum explained – malya kol aryoh ziv yekarei – the whole world will be full of the radiance of His glory.

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5. After this episode with Kosbi, the Jews were told they could persecute Midyan.

Why were they not allowed to also persecute Moav?

Insights In Rashi

PARSHAH

UNDERSTANDING EACH PERSON’S UNIQUENESS

Rabbi Yehonasan Gefen | Rabbi for Keter HaTorah Bamidbar, 27:15-16: Moshe spoke to Hashem saying, “May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly…: Bamibar, 27:18: Hashem said to Moshe, “Take to yourself Yehoshua Bin Nun, a man in whom there is spirit, and lean your hand upon him.”

Rashi, 27:16: sv. G-d of the spirits: For what [reason] was this said? He [Moshe] said before Him, “Ribbono Shel Olam, it is revealed before you the nature of each person and that they are not similar to each other – appoint a leader who can bear each person according to his nature.”

Rashi, 27:18, sv. In whom there is spirit: As you asked - that he can guide corresponding to the spirit of each person.

Moshe Rabbeinu, realising that he will not lead the people into Eretz Yisrael, asks Hashem to appoint a successor. In the midst of his request he describes Hashem in an unusual way; as the ‘G-d of the spirits of all flesh’. Rashi explains that he was alluding to Hashem’s ability to understand the different natures of every single individual, and he was requesting that his successor emulate this quality as much as possible. It is illuminating that of all the possible qualities required for leadership, Moshe seemed to consider this in particular as the most important. It comes to teach us the importance of understanding the different natures of people, and the accompanying need to treat them differently. This trait is not only relevant to a leader of the Jewish nation - it is necessary for any person in a position of authority over others, including a teacher or parent.

There are many examples of this concept; below we will discuss one of the less well-known but vital applications, through a woman’s person account of a challenge she faced in her life. As a child, Rachel always found school very difficult, and it was apparent that she had some kind of learning disability yet the experts were unable to detect what it was. She had one particular teacher who seemed to relate to her struggles more than

the others, and gave her extra leeway. On one occasion, the girl did very poorly in a test. Instead of berating her, the teacher gave her the opportunity to take the test again, but this time the teacher gave her significant help before the test. That evening, the girl worked very hard on the test and was happy to receive an 80% - not an outstanding result by any means, but given her natural challenges she felt redeemed. However, her teacher was not so satisfied: “Rachel, I understood why you did badly on the test the first time, but the second time I gave you so much help, you could easily have achieved a far higher grade than 80. When I was a child I also did badly in school until I realised that if I work harder I can do well; from then on I succeeded. If you would act the same way then you will do far better.” This rebuke struck Rachel very hard, especially since she felt that she had genuinely worked hard. As she grew up she came to the realisation that her teacher made a serious mistake. Up to that point she had empathized with Rachel because she had endured similar difficulties as a child, but she assumed that Rachel’s problems were the same as hers and consequently the solution would be identical as well. When this didn’t happen, she became angry at Rachel, thinking she was lazy, when in truth Rachel had totally different issues from her.

As she grew up and learnt to deal with her learning difficulties, Rachel felt a special affinity to children who had learning difficulties and she took a job as a teacher whose focus was on helping such children. There was one girl in the class who, like Rachel, didn’t seem to follow what was going on, and would daydream throughout class. Rachel, relating to these problems, tried the very teaching techniques that had helped her as a child but to her chagrin they did not work. She felt herself getting frustrated at the child for failing to respond well to her strategies.

She approached the child therapist of the school with her difficulties with this child and how her techniques had failed to help. The therapist told her that there are two types of people who often become teachers of children with learning difficulties; one group are those who always found learning easy and want to help those less fortunate than themselves; the other were people who struggled with those difficulties and wanted to help other children in similar situations. One benefit of the second group is that they could empathise with these children, however there was also a danger – that they expect that the child’s problems are the same as theirs, and that the same solutions should work, when that often isn’t the case. The therapist suggested different techniques to try with this girl.

This story teaches us a vital lesson: we learn that we are prone to expect other people to function in a similar way as himself; this is natural because the only way we know how to view the world is our own. Yet when we are in a position of authority over other people, whether it be our own children, students, or employees, it is essential to avoid this trap and recognize that their strengths, challenges and outlook are likely to be very different to our own, and consequently the methods that may have worked for us may not succeed for others. In this way, we can strive to somewhat emulate Hashem’s quality of relating to each individual in the way that will best bring out their potential.

ANSWERS 1. The Gemara (Sanhedrin 82b) brings six miracles while the Targum Yonasan (Balak, 25:8) brings an additional six. They are: Zimri did not separate from Kosbi as then Pinchas could not have killed them; Zimri did not scream out for help; he pierced them exactly through the place of the sin so all could see what was happening; despite their sheer weight they stayed on the spear; the doorway of the tent was raised so Pinchas would not need to lower the spear and risk them falling off; the tribe of Shimon outside were distracted and did not attack Pinchas; the spear extended to go through both of them and still be seen on top; Pinchas’s arm were given the strength to keep holding the spear upwards with all the weight; the spear did not break; the blood of the sinners did not fall down and dirty Pinchas’s clothes; Hashem kept them alive so as not to make Pinchas tamei, impure; the positioning of them on the spear was switched.

2. On all festivals the maftir is from Parshas Pinchas, as all the korban mussafs are detailed in Parshas Pinchas.

3. The general idea of how halachic wills work is that instead of the inheritance being received after death – when the Torah requirement

kicks in, it is given as a present just before death. This enables parents to apportion their inheritance as they wish.

4. It is the letter Vav that is ketua, cut in the middle, found in the word “Sholom” when describing how Pinchas was promised kehuna forever.

The Baal Haturim (25:12) offers several explanations as to what this symbolises. One is that this word is read without the Vav and reads “sholaim” meaning perfect, to teach that the work done by a Kohen with a blemish is invalid. (Gemara Kiddushin 66b) 5. Rashi (25:18) explains since Rus was to descend from Moav. The Midrash says since Moav was acting in self-defense while Midyan willingly entered the fray.

6. The Jews were negatively affected by contact with the non-Jewish women. Therefore they needed to do two things: the purpose of afflicting the Midyanim was for the Jews’ sake. It was to purge the Jews from their bad influence. Only once this was done then they had to prepare themselves to kill them and avenge the deaths of the Jews and this takes place later in Parshas Matos. (See Ohr Hachaim)

Riddle Answer There are 6 Sedros whose titles are names of people 1) Noach 2) Chayei Sara in Bereishis 3) Yisro in Shemos and 4) Korach 5) Balak and 6) Pinchas in Bamidbar Regarding the second part the clue is in the question in that the name Pinchas actually comes only once (singularly unique) in the whole Sedra and it refers to what he did at the end of Parshas Balak however with the other 5 their names are repeated numerous times in their own Sedros.

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6. Why were they commanded to afflict Moav and not simply told to kill them (that only takes place later in Parshas Matos)?

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‫פרקי אבות‬

Pirkei Avos

Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:

The Noé Edition PIRKEI AVOS '‫פרק א’ משנה ד‬

‫יֹוחנָ ן ִאיׁש‬ ָ ‫יֹוסי ֶּבן‬ ֵ ְ‫יֹועזֶ ר ִאיׁש ְצ ֵר ָדה ו‬ ֶ ‫יֹוסי ֶּבן‬ ֵ :‫אֹומר‬ ֵ ‫יֹועזֶ ר ִאיׁש ְצ ֵר ָדה‬ ֶ ‫יֹוסי ֶּבן‬ ֵ .‫רּוׁשלַ יִ ם ִק ְּבלּו ֵמ ֶהם‬ ָ ְ‫י‬ ‫יְ ִהי ֵב ְיתָך ֵּבית וַ ַעד לַ ַחכָ ִמים וֶ ֶהוֵ י ִמ ְת ַא ֵּבק ַּב ַע ַפר‬ ‫יהם‬ ֶ ‫ׁשֹותה ַב ָצ ָמא ֶאת ִד ְב ֵר‬ ֶ ‫יהם וֶ ֶהוֵ י‬ ֶ ֵ‫ַרגְ ל‬ ‫ – ִק ְּבלּו ֵמ ֶהם‬received the tradition from them, i.e., from Shimon HaTzaddik and Antigonos (R’ Yonah). Yose ben Yoezer and Yose ben Yochanan were students of Shimon HaTzaddik, and after his death, they studied under Antigonos (R’ Yosef Nechemias). Alternatively, they were disciples of the Men of the Great Assembly (Tiferes Yisrael).

Rashi sees them as students only of Antigonos. Since our text of the mishnah reads in the plural, from them, Rashi may mean that they were students of Antigonos and his court, or he may have the alternate reading ‫ ִק ְּבלּו ִמ ֶמנּו‬, received the tradition from “him” (Antigonos).

‫ יְ ִהי ֵב ְיתָך ֵּבית וַ ַעד לַ ַחכָ ִמים‬:‫אֹומר‬ ֵ ‫יֹועזֶ ר ִאיׁש ְצ ֵר ָדה‬ ֶ ‫יֹוסי ֶּבן‬ ֵ – Yose ben Yoezer, leader of Tz’redah, says: Let your house be a meeting place for Torah scholars. Yose ben Yoezer expounds upon Shimon HaTzaddik’s statement that Torah is one of the three pillars of Creation, and explains how one can achieve success at Torah study.

One’s house should be constantly available as a gathering place for scholars; then the householder will benefit from their company, since it is impossible that he not assimilate wisdom from them. This is analogous to one who enters a perfumery; merely by entering, he absorbs some of the sweet scent (Rav). Moreover, by allowing Torah scholars access to one’s home, one learns from their actions as well as from their words. The Sages taught (Berachos 7b): “Attending to the needs of Torah scholars is [in certain ways] greater than learning [from their Torah]” (Tiferes Yisrael), since their actions constitute a living lesson in how one brings the Torah into his daily life.

Since Torah scholars will not frequent the home of a person of low spiritual standards, who does not respect God-fearers, the mishnah secondarily teaches one to conduct himself in such a manner as to create an appropriate atmosphere for Torah scholars (R’ Yonah).

‫יהם‬ ֶ ֵ‫ – וֶ ֶהוֵ י ִמ ְת ַא ֵּבק ַּב ַע ַפר ַרגְ ל‬you shall become dusty in the dust of their feet. Be in close proximity to Torah scholars and follow in their footsteps.

Figuratively, one who follows at the heels of another becomes soiled from the dust raised by the first person’s feet. Alternatively, one should make himself a student of Torah scholars, literally sitting at their feet, in the dust. In Mishnaic times it was customarily for students to sit at their teacher’s feet (Rav).

Rashi and Meiri see this clause as a continuation of the previous one, instructing us to open our homes to Torah scholars. Since familiarity breeds contempt, one may tend to become irreverent toward the Torah

scholars and lax in providing for their needs. As a counterbalance, the mishah instructs, You shall become dusty in the dust of their feet, i.e., perform even menial, or “dirty,” chores for them.

Rambam (Hilchos Dei’os 6:2) interprets this figuratively, as an exhortation to cleave to God through close contact with Torah scholars and their students. One should marry the daughter of a Torah scholar, marry his own daughter to one, eat and drink with scholars, provide business opportunities for them, and generally engage in all kinds of social interaction with them.

ÂÂ Spiritual dust. Another way to think of the “dust” is as a

commentary on our own spiritual state. We may shirk association with Torah scholars for fear that our own self-images will be deflated in comparison to their higher intellectual and spiritual stains, and we are uncomfortable when our shortcomings are pointed out. When the Torah scholar visits, his presence reveals that we are wallowing in “dust,” in comparison with him.

Nonetheless, teaches the mishnah, we should not refrain from interacting with such peoples. We should allow them to serve as the standard-bearers against which we measure the spiritual cleanliness of our homes and lives (R’ Nisson Alpert).

‫יהם‬ ֶ ‫ׁשֹותה ַב ָצ ָמא ֶאת ִד ְב ֵר‬ ֶ ‫ – וֶ ֶהוֵ י‬and you shall drink in their words thirstily. One must approach words of Torah with a thirst for them (Rashi); not like someone who is so satiated that he finds that even tasty, succulent food or refreshing drink is detestable (Rav).

The Vilna Gaon cites the verse “O all who are thirsty go to water” (Isaiah 55:1) as the Scriptural source for this last clause of the mishnah.

Rabbi Yitzchak Hutner explains the analogy of Torah to water. One is obligated to recite a blessing before drinking any beverage, even if he is not thirsty. An exception to this rule is water. Only if one is thirsty for water must he recite a blessing (see Shulchan Aruch O.C. 204:7,8; M.B. 40), because one derives enjoyment and benefit from water only if one is thirsty for it. It is the same with Torah learning; in order to get the proper and maximum benefit from it, one must be thirsty for it.

Having made one’s home into a meeting place for scholars, with words of Torah constantly echoing in its halls, one may tend, as we mentioned earlier, to view words of Torah with less than the proper respect. Therefore, we are taught to drink in their words thirstily – for a thirsty man there is nothing in the world as meaningful as a drink (Abarbanel).

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