בס"ד
הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים
פרשת שמיני שבת מברכין מחר חודש
NORTH WEST LONDON’S WEEKLY TORAH & OPINION SHEETS
כ"ט ניסן תשע”ח
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
14TH APRIL 2018
Rabbi & R Mazel Tov to on the occebbetzen D Tugend and Davidasion of Chana Malkhaft Ullman’s E ’s ngagemea nt
י"ד לעומר ' פרק א:פרקי אבות מז:יא-א: ויקרא ט:קריאת התורה
Ma Rabbi &zeRl Tov to Ilan Halbeebbetzen rs dt on the occ asion ofta their son's Bar Mitzv ah
SHABBOS TIMES FOR LONDON, UK מוצאי שבת
)9.09 PM (ר”ת8.49 PM
שקיעת החמה
חצות
סו"ז ק"ש מג"א סו"ז ק"ש גר"א סו"ז תפילה גר''א
7.55 PM
1.01 PM
10:43 AM
9.34 AM
8.58 AM
הנץ החמה
עלות השחר
6.07 AM
4.55 AM
by Rabbi Aubrey Hersh: see page 4
Rabbi Yehonatan Salem Shalom Laam Diaspora
The author can be contacted at yoniesalem@gmail.com
Delving Within Why Eat Kosher?
What is the relevance of these physical signs to the issue of eating the animal that has or doesn’t have them? Are these just statutes from God, by which we must abide without understanding their reason? The Sefer Kol Bo (Siman 101), written over five hundred years ago, explains the relevance of these signs as follows: The reason why certain animals chew the cud is because these types of animals feed on vegetation, and it is not in their interest to have to chew their food properly there and then. This would make them too vulnerable either to predators that wait to pounce on them and devour them, or to the elements, sun or rain. Thus, by biting off their food and swallowing it immediately, they are able to eat quickly, which is to their benefit. Later on, when they come to safer ground or more comfortable surroundings, the food comes back up from their stomachs; they grind it and then digest it properly. Thus, “chewing the cud” is a safety mechanism for this type of animal against predators and the elements.
NOW IN THE FOLLOWING PLACES
7.38 PM
CONCLUSION OF HISTORY OF HAGGADAH
SEE PAGE 10 FOR
In this week’s parsha, one of the main topics discussed is which living creatures are kosher – suitable and appropriate to be eaten by us. Our Torah only allows us to consume animals that have split hooves and also chew the cud. Animals that chew the cud but do not have split hooves or vice versa may not be eaten.
זמן הדלקת נרות
K I N D LY S P O N S O R E D
In Memory of
Leslie and Freda Aaronson
Parshah
Holiness and Purity He continues: The reason why kosher animals have split hooves and not sharp, strong claws is because their feet serve as accessories for them to stand and walk; unlike predators, which require claws to rip apart their prey. Additionally, their split hooves enable them to run away from predators and afford them grip even on mountainous terrain, where they can run and jump when escaping a threat. God, in His infinite love for His People, required us to abstain from eating all animals of prey. When food is digested by a person it becomes part of him, and his nature becomes somewhat like that of which he ate. Thus, Hashem does not want us to derive our nourishment from animals that have predatory character traits. He does not want us to be affected by the traits of animals that survive by killing others. On the other hand, He does allow us to absorb into our essence those animals which sustain themselves without harming other animals. These animals, which are pursued but are not pursuers,inject into us the positive trait of submissiveness, as opposed to aggression. “A person is what he eats!” Thus, in order to ensure that our spiritual sensitivity, a Jew’s trademark, remains unblemished, the Torah instructs us only to eat kosher animals, whose innate traits are closer to those that we strive for.
To advertise here please contact Batsheva.pels@onegshabbos.org.uk
Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, Detroit, Edgware, Elstree, Gateshead, Gibraltar, Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Memphis, Miami, Milan, New York, Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Stanmore, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich
Dayan Elimelech Vanzetta
2
Rov of Kehilas Ahavas Yisrael, Edgware
The author can be contacted at execseccer@gmail.com
SEDRA SUMMARY Thank you to Chabad.org
O
n the eighth day, following the seven days of their inauguration, Aharon
and his sons begin to officiate as kohanim; a fire issues forth from Hashem to consume the korbanos on the mizbeach, and the divine presence comes to dwell in the Mishkan. Aharon’s two elder sons, Nadav and Avihu, offer a “strange fire before Hashem, which He commanded them not” and die before Hashem. Aharon is silent in face of his tragedy. Moshe and Aharon subsequently disagree as to a point of halacha regarding the offerings, but Moshe concedes to Aharon that Aharon is in the right. Hashem commands the laws of kashrus, identifying the animal species permissible and forbidden for consumption. Land animals may be eaten only if they have split hooves and also chew their cud; fish must have fins and scales; a list of non-kosher birds is given, and a list of kosher insects (four types of locusts). Also in Shemini are some of the laws of ritual purity, including the purifying power of the mikvah and the maayan. Thus the Bnei Yisrael are enjoined to “differentiate between the impure and the pure.”
Silence…
Parshah
Our wishes are not always conquered through our power of speech. Many times our silence is much more representative of our state of mind and may, in turn, help us reach our desired goal in a much more appropriate manner. Silence can, at times, convey a greater message than spoken words, and remaining silent, at times, doesn’t translate into a lack of intelligence or coherence. We see, in this week’s Parshah, that one of the great qualities of the descendants of Binyomin, Ya’akov Avinu’s youngest son, was their ability to remain silent at certain situations. This does not mean at all that they were not capable of speaking, on the contrary! As a matter of fact, the stone that represented the tribe of Binyomin on the choshen was called Yashpeh, which means yesh peh – there’s a mouth. King Shaul, the first king of the People of Israel was a descendant of Binyonin. We find in the Tanach that he made very good use of his ability to remain silent. When Shemuel HaNovi – The prophet Shmuel informed Shaul that he would be king, Shaul didn’t change his behaviour at all and continued to be the very same person he was, a humble man. He did not put on airs simply because he was going to be the king of Israel and, as a matter of fact, didn’t even tell his own family about it. On Purim the Jewish people was saved thanks to the silence of Queen Esther who obeyed Mordechai’s instructions and didn’t reveal her origins. Both Mordechai and Esther were descendants of Binyomin. In this week’s Parashah we learn that Aharon HaKohen remained silent after the death of his two sons. The Torah tells us (Vayikra 10:3): “Moshe said to Aharon: Of this did HaShem speak, saying: I will be sanctified through those who are close to Me, and I will be honoured before the entire people; and Aharon fell silent.” Our Sages z”l teach us that such a difficult silent, at a moment of terrible pain, sadness and personal suffering, in a clear demonstration of acceptance of and trust in Divine Justice brought Aharon a tremendous reward - the Almighty Himself came to
speak to Aharon HaKohen in person, without using Moshe Rabeinu as His intermediary. The Maharal miPrague zt”l, in his Sefer Derech HaChayim, writes that the power of speech is a physical ability whereas the ability to think is a spiritual power. These are two opposing capabilities and the verbalization of one’s thoughts is, in essence, the lowering of loftier spiritual concepts pertaining to higher worlds (Olam haMachsavah and Olam Ha’Atzilus – the worlds of thought and contemplation) to lower planes (i.e.: Olam Ha’Assiah – the world of action). We see, therefore, that when one chooses to wisely utilize one’s opportunity to remain silent one is, in fact, tapping into higher spiritual realms. It becomes easier now to understand why it is that so many times we find ourselves saying: “I don’t know how to express in words what I’m thinking…”, for indeed it requires giving a finite, lower plane form to something which was previously very lofty and even ethereal and words will normally not do it justice. Therefore, and in light of the many examples we find in this week’s Parshah and across our Holy Scriptures, shouldn’t we always ask ourselves whether or not to speak before actually doing so? Do we have something important to say or even something at all to say or we just want to hear the sound of our own voice? Pirkei Avos (1:17) brings us a teaching in the name of Rabbi Shimon ben Rabban Gamliel who says that: “All my life I have been raised among the wise, and I have found nothing better for the body than silence.” Let’s think before we speak, silence is simply too precious to be wasted!
Please Daven For
Please Daven For
’שירה תמר בת שושנה דבורה תחי
אריאל יהודה בן יהודית נ”י
לרפואה שלימה בתוך שאר חולי ישראל
לרפואה שלימה בתוך שאר חולי ישראל
This page is sponsored by Federation
Rabbi Menachem M Junik
3
Beis Gavriel, Lubavitch, Federation
The author can be contacted at mmjunik@aol.com
This week’s Parsha discusses the death of Nadav and Avihu. Parshah Moshe tells Aharon, “Bikroiva Ekadesh- I will be sanctified through those who are close to me.” Rashi comments, “ Moshe told Aharon that he was under the impression that the sanctification would be through either of us. Now I see that they (Nadav and Avihu) are greater than you and I”. There is a well-known Ohr Hachaim that says that the death of the children of Aron was brought about through their great desire to be close to Hashem; to the extent that they had Klos Hanefesh - expiration of the Soul. In other words, their death was not a punishment, but rather brought about through their extreme longing to be close to Hashem.
T
he above interpretation needs clarification. Nadav and Avihu brought a Korbon when they weren’t commanded to. How can the Ohr HaChaim say it was not a punishment? They made what seems an obvious mistake; they brought an Aish Zorah an alien fire, as the Passuk (10:1) tells us. Let us understand the difference between the offering of a Korban -sacrifice, and Ketores - incense. The word Korban is derived from Kiruv, which means to draw close, as seen in Parshas Vayikrah. However, the person bringing the Korban uses it as a conduit to draw closer to Hashem; the unison is not complete, he is living in the physical world and using the physical as a bridge to draw closer to Hashem. In contrast, the word Ketores comes from the expression “Lekasher - to connect” on the innermost level. This is brought down in Rashi Parshas Chaya Sarah (21:1) when Avraham married Keturah/Hagar. Ketores does not only draw someone close to Hashem, it connects and binds them on a deeper level. The actions of Nadav and Avihu are described in the Torah in a seemingly superfluous manner. “They brought a foreign fire before Hashem, which they were not commanded to.” Would it not have been enough to have written that they bought a foreign fire before Hashem? Bringing a Korban - drawing close to Hashem, insinuates taking upon oneself to fulfil everything Hashem wants him to do and to observe all the Mitzvos. On the other hand, someone who connects to Hashem through Ketores as Nadav and Avihu did, at times their oneness with Hashem is so deep that they don’t even need to be commanded to do a Mitzvah, as their whole essence has been transformed, so that Hashem’s Will becomes their will. Nadav and Avihu had reached the level of Ketores in their Avodas Hashem to the degree that they did not require being commanded to bring the Korban, as it says “Asher lo tzivah osam”. All their deeds and actions were done in a way that was totally in line with Hashem’s Ratzon. Nevertheless, their failing was that they became so close to Hashem, their physical bodies could not cope with the intensity of the holiness.
soul being in a body and doing Mitzvos. One should never attempt to draw closer to Hashem at the expense of one’s own mission in this world, no matter how pure the motives may be. Chassidus describes the above using the terminology, “Rotzui” to have the will to draw close to Hashem and “Shuv”, to retain the Kedusha and live with it in the physical world and to be able to fulfil the word of Hashem. The Ohr Hachaim is describing the level of Rotzui, the burning desire that Nodov and Avihu had to be close to Hashem with an intense holiness, yet, we see that they were missing he Shuv, the restraint that keeps the Neshama in the physical world.
A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye The posuk says “Every earthenware vessel into which any of them falls, that which is in it shall be tamei and you shall break it…..Whatever goes on the belly….Them you shall not eat…” The Maayano Shel Torah quote R Menachem Mendel of Kotzk who explains based on this posuk that an earthenware vessel can only become tamei on the inside not on the outside because it has no value of its own. Its purpose is simply as a container for its contents. This is in contrast to a metal vessel which has an intrinsic value. Humans being made of dust are like an earthenware vessel. Our worth lies not in our outer shell but in the human qualities within.
Their desire to be one with Hashem was so great, their souls departed from their bodies, in contradiction to Hashem’s plan, of a
TEXT
SHAILATEXT 07403 939 613 NEW NUMBER
07403 939 613
For more information visit www.federation.org.uk/shailatext/
לע”נDAYAN GERSHON LOPIAN זצ”ל
SAVE THIS NUMBER IN YOUR CONTACTS LIST NOW!
A COMMUNITY SERVICE OF THE
Rabbi Reuven Chaim Klein
4
Author of Lashon HaKodesh: History, Holiness, & Hebrew (Mosaica Press)
The author can be contacted at historyofhebrew@gmail.com
Shemini: Fowl Language and Poultry
B
iblical Hebrew has three different words for birds: of, tzipor, and kanaf. As we have explained in other cases of apparent synonyms, these words do not all mean the exact same thing. There are slight differences between the connotations of each word. The word kanaf is used colloquially by the Bible to mean “bird”, but it literally means “wing” or “winged creature”. In essence, when using the word kanaf for birds, the focus is on the fact that a bird has wings. When G-d commands Noah to bring all the animals to his ark, He tells Noah to bring “[from] every of according to their species, every tzipor, every kanaf” (Bereishis 7:14) and Rashi explains that the latter clause serves to include all winged creatures, such as grasshoppers—a detail not included in the phrase “every tzipor”. Radak, in his commentary to Bereishis, expands on Rashi’s explanation of G-d’s directive to Noah. He writes that of is a general term for any flying creature (as the word of also means “flies”), whereas tzipor and kanaf refer to specific classes of flying creatures; tzipor refers to any type of bird, while kanaf refers specifically to winged insects like grasshoppers, wasps, and flies. In his book Sefer ha-Shorashim (about root words in the Hebrew language), Radak remains consistent with his view that the word tzipor is a general term for all types of birds—an idea with some Talmudic precedent (see Chullin 139b). R. Yom Tov Lipman Heller in his commentary Tosfos Yom Tov to the Mishnah notes that there is a disagreement amongst
rabbinic sources as to the implications of the word tzipor. While the Talmud seems to suggest that that the word tzipor is a general term for all types of birds, Sifrei (a halachic Midrash) maintains that tzipor refers to only a kosher bird, while the word of refers to all birds—an approach also adopted by Maimonides. The Bible commands that one must send away the mother bird before taking her eggs or hatchlings (Deuteronomy 22:6–7). The Mishnah (Chullin 12:2) rules that this commandment only applies to one taking the eggs or hatchlings of a kosher bird, but one taking those of a non-kosher bird need not send off the mother. Citing Sifrei, the Rambam (in his commentary to the Mishnah) explains the source for this ruling by noting that in the context of this commandment, the Bible uses the word tzipor to mean bird and that word specifically refers to kosher birds—so nonkosher birds are excluded. The Ramban (to Vayikra 14:4) also rejects Radak’s view that tzipor refers to every type of bird, but he restricts its meaning in a different way. As opposed to those who understood that tzipor only means kosher bird, Ramban maintains that tzipor refers specifically to small birds who wake up in the morning and chirp about. According to this approach, the meaning of tzipor is derived from the Aramaic word for “morning”—tzafra. R. Chanoch Zundel of Bialystok bridges the disparate views on the nature of the word tzipor as opposed to of, throwing in a moral lesson for good measure. Just as the Talmud often differentiates between “thick animals” (behamah gasa) and “thin animals” (behamah
riddle
Parsha
QUESTION
Thank you to Boruch Kahan bkahan47@yahoo.co.uk
Rashi on the first Possuk of this week's Parsha tells us that the day that the Mishkan was erected was Rosh Choidesh Nisan, and ten crowns were taken. There is another Maamor Chazal telling us of a number of additional things that also happened on the day the Mishkan was erected. What is it and connect that Maamor Chazal to something written in our Possuk? CLUE
What is this Parsha called again?
Parshah dakah), there is similarly a difference between stronger and weaker types of birds. The word of denotes a bird with strong wings (even if it physically a smaller bird) and such birds usually serve as predators in plundering other creatures and eating them. The word tzipor, on the other hand, denotes flimsy and weak types of birds. These birds are generally not predatory, but rather suffice with accepting whatever foods man or nature grants them. With this in mind, R. Chanoch Zundel reconciles the Rambams’s explanation with the Ramban: a tzipor who trusts in others to provide for its food is able to sleep at night, so it awakens in the morning and begins to chirp. An of, however, does not sleep at night to waken in the morning because as a predator, it always seeks its next victim upon which it will feast. It relies on nobody else but itself, so it is always restless and cannot relax. This fundamental difference between these two sorts of birds is reflected in the criterion for determining a non-kosher bird. While the Torah simply lists all the non-kosher birds (Leviticus 11:13–19), the Mishnah (Chullin 3:6) reveals that any predatory bird is non-kosher. Accordingly, the very characteristics of a tzipor according to the Ramban are congruent with the Rambam’s understanding that a tzipor by definition only means a kosher bird. This idea serves as a moral lesson to man: one who trusts in Hashem to provide can rest assured, relying on his Creator to supply his needs; but one who believes in his own handiwork will constantly be on edge trying to make sure that he can produce himself all the provisions necessary for survival.
ANSWER FROM LAST WEEK [Question: We are informed that the number of Pessukim in this week's Parshah is 96 and a clever way to remember that number is by using the Gematriya of the Parsha Tzav , Tzadi = 90 Vov = 6. However the problem is that there are in fact 97 Pessukim. If you look at a Parsha previous to Tzav in Sefer Shemois, you will find the actual number of Pessukim is 96 so Tzav could have been used as a memory word for the amount of Pessukim in that Parsha. Which Parsha is it that has the 96 Pessukim? Further to this a similar thing happens in one more of the Chamishoh Chumshei Torah where the amount of Pessukim in one Parsha is the Gematria of the title of another Parsha. Name these two other Parshios.
Parshas Terumah has 96 Pessukim so it could have used Tzav as its memory word. Parshas Massei has 132 Pessukim which is the Gematriya of Bolok 3 Sedros earlier.
Rabbi Alan Wilkinson
5
Rabbi, Great Ormond Street Hospital
The author can be contacted at genesisasw@gmail.com
The sound of silence
Parshah
Chaplaincy team meetings often include some time discussing bereavement and how patients, relatives and staff cope with these situations. Many members of the spiritual care team believe that it is important to speak about one’s feelings. The view is often expressed that articulation goes a long way to assist in what is described as the ‘healing process’.
I
n a recent training session with nursing staff there were three simulation exercises surrounding a bereavement scenario. In one the ‘parent’ was questioning, in one they were silent and in one loudly aggressive. In the feedback afterwards, the common response was that the silence was the hardest for the nurses to deal with. Is there a problem with silence?
This week we learn about the deaths of Nadav and Avihu, Aharon’s two sons. We are told that after Moshe spoke to Aharon, ‘Aharon remained silent’. Rashi says that Aharon was rewarded for remaining silent in that the next passage in the Torah, which forbids Kohanim to drink wine whilst serving in the Mishkan, was addressed directly to him.
fully appreciate anything that he experiences. We are always compelled to say something. He suggests that remaining silent and allowing what we have seen or heard to seep in and be internalised would create a far greater impression. As Rav Wolbe says we run from work to home, from the company of people to the radio, from mobile phone to our iPod and we do not have a minute to get to know ourselves. Even if we would have a quiet minute wouldn’t know what to do with it. Rav Wolbe emphasises that there is no one in the entire world more fascinating than ourselves. Take some time to discover the innermost yearnings of that unique personality.
There are several opinions and comments about this incident. Ramban suggests that at first Aharon cried out and was only silent after Moshe spoke to him. The Chasam Sofer explains that this doesn’t mean that he was protesting against Hashem. He cried because he thought that he was responsible for their deaths through his involvement in the Chet HaEgel. Aharon was comforted when he was told that their deaths were a way to sanctify the Mishkan. Once Aharon knew that their deaths were not due to his actions, but were a way to effect Kavod Shamayim, he was silent.
DAF YOMI LEARNERS!
The Gur Aryeh suggests that if the Torah had not written this we would automatically have assumed that Aharon remained silent. The Torah explicitly states that he was silent teachers that he was rewarded for his silence.
Does anyone actually worship idols nowadays anyways? Touching, pouring, looking at wine - Is everything forbidden!? What about a Jew that is not Frum?
The Shelach suggests that everyone should learn from Aharon not to be upset by the mussar we receive from Hashem but to accept it with love. We are told that everyone must train themselves to be like an inanimate object and accept everything from Hashem without complaint. Having just completed the Chag of emunah we know that although some things may seem good or bad we don’t understand the bigger picture. We must appreciate that Hashem does everything with perfect justice. In Iyov we are told that when Iyov was confronted with the loss of his children, he blessed Hashem for having given him the children to begin with. [Iyov 1:21]. The Midrash, Yalkut Shimoni, relates that when R’ Meir’s two sons died his wife comfort him by saying: “we were entrusted with an object for safekeeping and its owner now returned to retrieve his object.” She pointed out that as well as mourning the loss of his children R’ Meir should thank Hashem for having been blessed with them in the first place. Rav Wolbe ztl points out in Alei Shur that a person who has difficulty remaining silent will never
WHAT ABOUT SCOTCH IN SHERRY CASKS!?
296 SCOTCH WHISKIES! COLOR PICS!
AVAILABLE AT LEHMANNS.CO.UK
HaRav Shraga Kallus Shlita Rabbi Avraham Chaim Slansky
HISTORY
6
1,000 Years of Haggadahs [Part 3] Rabbi Aubrey Hersh Lecturer, Historian & European Tour Provider The author can be contacted at aubrey@jle.org.uk
20th Century Haggadahs For many American Jews, it is not an exaggeration to claim the Maxwell House Haggadah as the most commonly used and widely known. The story begins as a result of the immigration of Eastern European ashkenazim into the USA, who were unused to drinking coffee and unsure whether the coffee bean was permissible during Pesach or whether it was kitniyos. In 1932 Joseph Jacobs, an advertising genius in New York City, obtained a Pesach hechsher from Rabbi Hersch Kohn. General Foods and the Joseph Jacobs Advertising Agency, then approached Maxwell House and convinced them to give away a free haggadah with each purchase of a can of Maxwell House coffee. Sales rose dramatically.
It wasn’t the first time haggadas had been marketed—the State Bank of New York had done earlier giveaways—but it was the most successful by far. More than 50 million copies of the Maxwell House Haggadah have been distributed over the years and it was famously used in the first White House Seder in 2009. Maxwell House stands in sharp contrast to one other massproduced American Haggadah: the one given to more than 350,000 Jews serving in the United States military during World War II. Its authors were not shy about making the link between the safe haven of America (the Goldene Medina) and the Promised Land of the Seder. It ends therefore, not at Chad Gadya, but with a trio of songs: Hatikvah, the Star-Spangled Banner, and America. The first
print run in 1943 carried an apt reminder about “generation after generation of Jews who have stood up to cruel taskmasters.” An equally poignant Haggadah was created in Gurs, in SouthWestern France. Gurs was a Nazi internment camp for foreign born French Jews, which existed until 1942, at which time the majority of the prisoners were deported to Auschwitz via Drancy. Amazingly, in 1941 many of the Jews in the camp attended a seder, after Rav Shmuel Koppel managed to convince the authorities to allow Matza into the camp, and after one of the inmates produced a hand-written haggadah. Rabbi Kappel described both the haggadah and Pesach itself in Gurs:
“Before the Passover holiday, I brought an abbreviated version of the Haggadah, one that had been very well prepared by Aryeh Zuckerman. The Haggadah as written, with paintings by various painters incarcerated in the camp and short notes, all emphasized the concern of the imprisoned community… Thus, all the participants in the Seder could express their faith in the Rock of Israel while singing the traditional tunes of Echad Mi Yode’ah and Chad Gadya. Rabbi Yehoshua Zuckerman, the son of the author of the Haggadah, related that his father who was born in Germany and emigrated to Belgium in 1924, was arrested in May 1940 and deported to France. At Gurs he concerned himself with caring for the sick, education, organising religious life and Torah learning. His father told him how he had written the Haggadah from memory,
7
and had apparently used a sharpened stone as a stylus to impress the stencils. Another rather remarkable Haggadah was produced in Germany for Pesach of 1945, a month before the full Nazi surrender, by the advancing 42nd Infantry Division, known as the Rainbow Division.
not simply a commentary on the Haggadah, they also cover history, archaeology and geography with the stated goal of proving that the biblical narrative is true. Starting with the evidence of for Avraham and of civilisation in Ur Kasdim 4,000 years ago (see photo above), it includes maps, quotes and scientific data.
The Haggadah includes a letter from Eli Bohnen, a Jewish chaplain with the division, dated April 16, 1945. ‘’I am confident,’’ he wrote, ‘’that it is the first Hebrew religious work printed in Germany since the advent of Hitler.’’
The letter recounts that the Haggadah was printed on a captured offset press. “You may also be interested to learn that the soldiers who did the actual printing told us that when they had to clean the press before printing the Haggadah, the only rags available were some Nazi flags, which for once served a useful purpose.The Seder was attended by over 1500 soldiers. Since fresh eggs were essential to a Seder, we had to travel back into France to get 8 carts of eggs. Supervising the preparation for the Seder meal were GI cooks who had the local citizenry cleaning up. Major General Collins came to express his good wishes.” Another unusual Haggadah was produced in Munich in 1946 for the DPs, who although no longer in bondage to Hitler, were not really free. They could not go home to their former lives, nor to Palestine as a result of the British blockade. And even America was closed to them. How were they to ‘’celebrate’’ Passover?
Dr Farchi was born in Damascus in 1868 and after studying in yeshiva, earnt a degree in medicine and served as a doctor in Egypt for 27 years. He was fluent in Arabic, Turkish, French, English and Italian and put his talents to use for the Jewish community. Closer to our day, the Unofficial Hogwarts Haggadah was launched in 2017 by Rabbi Moshe Rosenberg of Queens, New York, and was the top-selling book in Amazon’s Judaism category – selling almost 5,000 copies in its first two weeks - and the site’s 24th-best seller overall.
The opening page starkly rewrote the text’s most echoing words as: “We were slaves to Hitler in Germany…. And answered the question: What is the difference between this night and any other night, as being the absence of small children who traditionally asked the four questions. The earliest candidate as a kiruv Haggadah in the 20th century was created not in Germany or the USA but in Cairo, Egypt. In 1917, Dr Hillel Farchi translated a Haggadah into Arabic. Despite other Arabic translations having appeared on the scene in earlier centuries, this one had two important differences. The language used was not Judaeo-Arabic but a more literary version, which was used by the more accultured and intelectual Jews, whom he was attempting to reach. And the Haggadah appears with copious notes. These are
The Barcelona Haggadah is the earliest record of the custom to place the Seder Plate on someone’s head during the recitation of Ha Lachma Ania (whereas most other communities uncover the three Matzos).
MY WEEKLY HALACHIC QUESTION
Rabbi Avi Wiesenfeld
8
Rosh Yeshiva, Gevuras Yitzchok; Author “Kashrus in the Kitchen” & “The Pocket Halacha Series”
Sefiras HaOmer
Halachah
The Omer was a Korban Mincha (meal offering) made from finely sifted barley flour mixed with olive oil, which was brought to the Mizbeiyach on the second day of Pesach. The Omer is an essential part of our preparation towards receiving the Torah on Shevuos, because we count sefiras haOmer every night until Shevuos. The question is what is the connection between the Omer and Shevuos? On his recent trip to London, Rabbi Paysach Krohn suggested that we all greet our fellow Jew because שבת שלוםyou make them feel special.
See Miracles In Life Every
Good Shabbos
Day
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.
גוט שבת
The Medrash (Vayikrah 2) teaches that Hashem told Avraham about sacrifices, and the forgiveness that the sacrifices brings, but He didn’t tell Avraham about the mincha offering, because Avraham couldn’t understand how such an inexpensive and unimpressive offering could bring forgiveness. It is The Omer is even less valuable than the usual korban mincha, because it is made from barley, which is usually for animal fodder. Yet Hashem accepts it as a korban. This represents Hashem’s appreciation for all our deeds, regardless of how unimpressive and imperfect they are. It likewise represents Hashem’s appreciation for the people who do these deeds. During the days of sefiras haOmer, a great tragedy befell the Jewish people. Almost all of the 24,000 students of Rabbi Akiva died between Pesach and Shevuos. In fact, some write that these days are actually days of judgment for the reshaim in gehenom, others writing that these are days of bad decrees for the Jewish people for hundreds of years. The minhag is to observe some aspects of mourning during this period (there are different minhagim as to when one should observe this period of mourning, for example, some people observe it from pesach until lag b’omer, others, from Rosh Chodesh, etc. To discuss the various minhagim is beyond the scope of this work). Although these minhagim are not clearly listed in the Gemarah, they originated around the time of the Gaonim. Below is a summary of the most common halachos.
ÂÂ We do not make weddings during this period. Engagements are permitted. Social gatherings are permitted. One who observes one sefira period of mourning may attend a wedding of someone who observes a different period of mourning.
ÂÂ Haircuts and shaving are not allowed. Combing ones hair is permitted. Trimming one’s mustache is permitted, if it interferes with one’s eating. One who finds it
necessary to shave for work or business purposes should discuss it with his Rav.
ÂÂ Cutting nails is permitted. ÂÂ The accepted minhag is not to wear new clothing during this period. However, non-important clothing may be worn. For example, new socks or kuppel. Utensils may be bought normally during this time.
ÂÂ Most Poskim allow one to make a shecheyanu during this time (unlike the three weeks). Others prefer the beracha be made on Shabbos.
ÂÂ Dancing and Music is forbidden during this time, including non-live music. Accapella music is included in this according to most Poskim. To calm oneself or ones children down (for example, when travelling), one may listen to music, especially when it is the slow type. To keep oneself awake whilst driving is also permitted. Listening to kid’s CD’s and the music on the phone while waiting on hold is all permitted. The Gemarah teaches us that the reason the students died was because they didn’t honour one another. During the days of sefiras haOmer, we mourn their deaths, and we try to learn from their mistake and try to correct it. We try to honour others, even when it seems to us that they are unimportant. We try to remember that every person is unique and precious before Hashem. This is especially the case in our generation, the generation before the arrival of Mashiach, when darkness covers the earth. In our time, every believing Jew is infinitely special and beloved to Hashem. Rebbe Yisrael of Ruzhin said that in the generation before Mashiach, any Jew who truly believes in Hashem will be considered as precious in Heaven as the greatest of past tzaddikim. When observing the above halachos, let us remember the reason behind them, and improve the way we act towards our friends and family. © Rabbi Wiesenfeld / aw@etrog.net.il Don’t forget to listen to my shiurim on TORAHANYTIME.COM
Rabbi Ben Tzion Shafier
9
Founder, Shmuz.com
The author can be contacted at office@theshmuz.com
Food for the Soul
Parshah
“ Tell Bnei Yisroel, 'These are the creatures you should eat.'” [Vayikrah 11:2] When the Torah introduces the animals that we may and may not eat, it uses the expression “chaya.” Rashi explains this as a play on the word “chay,” meaning, “you should live.” He explains this according to the Medrash Tanchuma: The Torah forbids us from eating non-kosher foods because we are fit to live for eternity. The nations of the world were created for their place in this world only. Therefore, it isn’t necessary for them to avoid non- kosher foods. But the Jews were created with a soul that will last forever, and so we are warned to avoid such foods. This can be compared to a doctor who went to visit two critically ill patients. To the first one he gave strict instructions, “This you may eat; this you may not eat.” however to the second patient he said, “You may eat whatever you like.” When questioned on the difference in directives, the doctor responded, “The first patient, while gravely ill, will recover. So it is imperative that he eat wholesome foods that will aid in his healing. The second patient will not survive. There is no point in his watching his diet. Let him eat what he enjoys.” With this moshol, the Medrash explains why the Torah forbids us from eating treif food. Since we were created to last for eternity, we must avoid those foods that will damage us. The nations of the world, in contrast, were only created for this world, so they can eat what they want. This is difficult to understand. What comparison does eating non-kosher food have to a sick man eating a specific diet? The diet of healthy or non-healthy foods directly affects the health of a person. When a person eats wholesome foods, his body utilizes the nutrients and he gains strength. If he eats unwholesome foods, his body becomes weaker and he loses vitality. This is the way of the world. However, this has nothing to do with the dietary laws that the Torah sets down. The reason we don’t eat treif food is a chok, a law without a reason, much like not wearing shatnez or not eating chometz on Pesach. How can the Medrash use this moshol of the diet of the two patients when it isn’t comparable to the nimshol?
A fundamental understanding of man The Chovos Ha’levovos (Sha’ar Avodas Elokim 3) explains that Hashem created man out of two very distinct parts – a nefesh ha’Schili (intellectual soul) and a nefesh ha’bahami (animal soul). Each has its desires and inclinations, and each is competing with the other, vying for primacy over man. The sechel in man is what drives him to do all that is good and proper. It is the part of him that pulls him closer to Hashem. It is the force in him that hungers to help others. Everything that is noble, proper and good in man stems from this side. The Nefesh Ha’bahami on the other hand is comprised of the base instincts necessary for survival. This is a part of man just as it is in the rest of the animal kingdom. It is made up of hungers, appetites, and desires. The sechel and behaima are constantly in competition with each other, and each is in a state of flux. Much like a muscle, each becomes stronger with use and atrophies with disuse. The more a person uses his sechel, the stronger and more dominant it becomes. The more he allows his passions and desires to rule, the stronger a hold they have on him. Man is engaged in a constant battle. In this conflict, the behaima has an unfair advantage. It is in its element, and everything that we do constantly utilizes it and therefore strengthens it. All of man’s daily activities – from working for a living to eating and sleeping – are constantly nourishing the behaima side. Very little that a person does strengthens his sechel. And so by all rights, the behaima side of man should become ever stronger until it vanquishes the sechel. For that reason, the Torah gave us strict instructions about which actions to engage in and which to avoid, as those actions give an undue strengthening to the behaima side of man.
How treif food functions
food, he ingests that impurity into himself, so his behaima side becomes stronger, and it becomes more difficult for him to relate to anything spiritual. It becomes harder for him to learn, harder for him to daven, harder for him to experience Hashem. When Chazal call not eating treif food a chok, that refers to how it functions. Why does milk cooked together with meat give an unfair edge to the behaima side? Why does ingesting blood make a person cruel? To understand how these things function, one must be a scientist of the soul – something that very few individuals in history were able to become. But that it works that way is a given. And for that reason, the Torah forbids us from eating various foods, wearing shatnez, engaging in various physical relations... This seems to be the answer for this Rashi. The moshol is exact. Since the Jew was given a soul that will last forever, he must be very guarded in what he eats. Impure food will deaden that holy part of him; it will damage his soul. A gentile, on the other hand, was not created with that same purpose, so it doesn’t matter if he eats these types of foods or not. This concept is very applicable to us in the sense that we often overlook our predisposition for greatness. Hashem created us with elevated souls, different than any of the other people who occupy this planet. We were created to live forever in an exalted and lofty state. We were given all of the inclinations and aptitudes to reach true greatness. Additionally, Hashem gave us the greatest guide to spiritual perfection – the Torah. If we learn to follow its ways and appreciate its systems, we journey forward on the greatest mission of man – the road to perfection. For more on this topic please listen to Shmuz #13 Nefesh Ha’SchiliNefesh Ha’Bahami 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.
Chazal tell us that “treif food deadens the heart.” When a person eats non-kosher
HOW DO I KEEP MY CHILDREN SAFE
FROM ABUSE?
For information, support and advice, visit our new website www.shemakoli.org or call the Helpline 020 3670 1818
Rabbi Dovid Hoffman
10
Author of the Torah Tavlin series of books on Torah, Haggadah shel Pesach, Yamim Noraim, and other Jewish topics, as well as the universally acclaimed series on the Holocaust, entitled 'Heroes of Spirit' and 'Heroes of Faith” The author can be contacted at Torahtavlin@aol.com
Parshah
הוא אשר דבר ה' לאמר בקרבי אקדש )ג-ועל פני כל העם אכבד וידם אהרן וגו' (י
In the early part of the twentieth century, and especially during the years that encompassed the first World War, food was scarce in the Holy Land and many people died of starvation in Yerushalayim, ר"ל. Moreover, many children, who were already under-nourished, suffered from various epidemics and illnesses that spread rapidly from house to house.
T
he renowned Tzaddik of Yerushalayim, R’ Aryeh Levin ZT”L had a little boy who was suffering from one of these illnesses. The lack of nourishing food compounded the child’s weakness and his illness became progressively worse. Every day, the Rebbetzin would tend to him with great devotion, but his condition did not improve. He became sicker day by day. One Friday night, they were forced to summon a doctor, who gently told them, “Only Hashem can help him now.” On Shabbos morning, the child was lifeless and returned his pure soul to his Creator. The Rebbetzin stood by his bed looking down at her lifeless child and bit her lips as she whispered, “No, I will not cry now. It’s Shabbos.” She was determined to control herself, because it is forbidden to grieve on Shabbos. With superhuman strength, she fortified her family, comforting and encouraging them, as she continually repeated, “It is Shabbos today.” She didn’t even tell the neighbour, who came to the door concerning another matter, that her son had died. About this, the Rebbetzin later explained to her other children, “It is Shabbos today, so how can I cause our neighbours sadness?” It was only when Shabbos ended that she broke down and began to mourn her beloved son.
TIME4MISHNA
R’ Aryeh and his Rebbetzin had lost other children as well, and although each loss was devastating, it was especially difficult for them to accept the passing of this child, one-and-ahalf-year-old Avraham Binyamin. Every person who saw him called him a “wunderkind.” It was universally agreed that he was slated for greatness. The moment he was born, it seemed as if the entire Levin home became filled with light. But Hashem, in His infinite wisdom, took away this precious treasure which had been entrusted to R’ Aryeh and his wife, at the age of one-and-a-half years. When R’ Aryeh and his wife were sitting shivah for their beloved son, two women who were new immigrants to Eretz Yisroel, entered to pay their respects. At the time, the Rebbetzin was engaged in tefillah. The two noted that the Rebbetzin’s face was calm, and she had an angelic serenity about her. She was pouring her heart out to her Creator with deep feeling and intense concentration. The two women had never before seen such devoted prayer. And they were particularly amazed by the calm and serenity that the Rebbetzin displayed while she was mourning the loss of her precious son. “How can this be?” said one to the other in Russian. “Do you think the pain and suffering have driven her over the edge?”
The second woman nodded her head and replied, “Yes, it must be. I’ve never ever seen a woman so calm during shivah.” The Rebbetzin finished her prayers, but the two women continued their analysis of her mental state. They were sure that she didn’t understand them, since they were speaking in Russian. But they were wrong. The Rebbetzin was fluent in a number of languages, one of them being Russian. She heard what they were saying and when they finished talking, she quietly said to them, “You should know that I am totally and completely in control of my mental faculties. The reason that I am serene and calm is that I have accepted this decree of the Al-mighty with love. If I had been worthy, Hashem would have let me educate my son in a yeshivah here in this world. Since I was not worthy, my son will now be educated in a yeshivah in Heaven.” The two women bowed their heads. Just like Aharon HaKohen who accepted the death of his sons with silent equanimity, Rebbetzin Levin accepted the death of her child with a greatness of character that bespoke her awesome belief in Hashem.
An international program which involves learning 4 new Mishnayos each day from Sunday to Thursday, reviewing that week's 20 Mishnayos on Friday, and going over the previous Masechtos on Shabbos. A time committment of just 15 mins a day, and finish Shas Mishnayos in 4 years - having reviewed it multiple times! To Sign Up for a 15 min daily Shiur visit the website time4torah.org.
Thursday
Wednesday
Tuesday
Monday
Sunday
Shabbos
Friday
19 April - ד' אייר
18 April - ג' אייר
17 April - ב' אייר
16 April - א' אייר
15 April - ל' ניסן
14 April - כ"ט ניסן
13 April - כ"ח ניסן
- שבת פרק כג עירובין פרק ב
ט: ד- ה:סוכה ג
א: ב- ח:ז ביצה א: א- ד:ביצה א
- ח:סוכה ה ג:ביצה א
ז: ה- ד:ג סוכה ה: ה- י:סוכה ד
R’ Barry Kagan
11
JFS
The author can be contacted at kagans613@googlemail.com
tefilah
New T efilah Series
Az Yashir There are not many sections from our daily davening that derive their source from the Chumash itself. Krias Shema, the proclamation of Hashem’s Oneness and his Kingship, is a Mitzvah D’Oraysa we recite twice a day and it stems from the Torah. Besides that, there are hardly any sections from our davening that are rooted in the actual words of the Torah itself. That is why it is so striking that Az Yashir is recited as the conclusion to the Pesukei D’Zimra. The Ohr Hachayim, Parshas Beshalach, asks why the posuk says ““אז, it could have said “”וישר משה, “and Moshe sang.” The word “ “אזappears superfluous. Rather, the posuk is informing us that after the Bnei Yisroel witnessed the spectacular salvation of Hashem, they reached such an exulted level of spirituality and “Emunah Shleima,” that only then were they zoche to say the Shira with Ruach Hakodesh. In addition, the posuk says ““ – “אז ישירThen the Bnei Yisroel will sing” – to indicate that the word “ “אזdoes not limit the שירהto one point in history. Instead, says the Ohr Hachayim, it is a hint to the Mitzva of reciting the Shira of “ “אז ישירon a regular basis as part of Shacharis every day. The Mishna Berura (נא,)יז, says that we should say the Shiras Hayam with great joy as if we were passing through the sea at this very moment and that we will gain atonement for our sins - מוחלין לו עונותיו. So the Shira is clearly a vital component of our praise and recognition of Hashem. We envisage ourselves being miraculously saved
by Hashem when all hope seemed lost. And, as we reach the end of Pesukei D’Zimrah, we realise that within our own lives we are the recipient of endless miracles. The Gemora in Pesochim states: “One’s sustenance is as difficult as the splitting of the sea” – from our perspective, the fact that we have a parnassa is as great as the miracle of krias yam suf. As Rav Shimshon Pincus says, we need to open our eyes, minds and hearts to the blessings we receive. We should sing at every Krias Yam Suf experience that occurs in our lives.
proclamation of Hashem Echod and the
The miracle at the sea took place in front of the eyes of the Bnei Yisroel. They could each feel their own personal salvation and have greater cognizance of the power and might of Hashem. When we are personally affected by an event, it leaves a greater impression upon us and, as Rav Avigdor Miller states, we gain greater clarity and awareness of Hashem’s involvement in our lives.
and for showing that we know He is the
As we reach the end of Pesukei D’Zimra, we realise that this miraculous salvation is with us every single second of every single day and we recognise and re-affirm the
minhag to recite Shema Yisroel at the
More than 20,000 Torah videos Over 400 different speakers
Malchus Shamayim. Perhaps that is why by saying the Shira with great simcha we atone for our sins. By showing gratitude for the past, we recognise that the source of that joy is never ending. We recognise that Hashem directs affairs according to our benefit and we understand that we need to praise Hashem in this world for all the bounty he bestows upon us. That is the impetus for being a true eved Hashem source of all blessing. As such, we redirect our lives, each day along the path Hashem wants us to choose. Consequently, we return back to the root and our past sins are atoned. It is no co-incidence that just like we recite the Shema to proclaim the oneness of Hashem, so too, some people have the end of the Shira . All aspects of creation become clear in one instant and Hashem’s providence over our lives is underlined.
torahanytime.com
Zemiros
New Zemiro s Series
12
Rabbi Dovid Eisenberg
Rabbi of the Prestwich Hebrew Congregation
The author can be contacted at dovideisenberg@gmail.com
Ribon Ha'olamim
The following prayer is not said by many families but it contains a beautiful set of requests from Hashem about Shabbos and the rest of the week. One particular sentence that stuck
I think the reason may be explained with
half of the allotted amount due to spillage.
out in my mind is towards the beginning,
the following source. The Mishna in tractate
So it is with blessings. Hashem sends us
where we say, “L-rd of peace, King to whom
Uktzin right at the end of the Shas says,
blessings in abundance and we need to
“Rabbi Shimon ben Chalafta said: The
turn ourselves into vessels to be able to
Holy One, blessed be He, found no vessel
contain those blessings and not let them
that can [sufficiently] hold the blessing
spill away.
peace belongs, bless me with peace and consider me and my entire household, and your entire people Israel, for a good life and
for Israel, except for peace, as the verse
It is for this reason that we daven so
says, (Tehillim 29:11) “Hashem will give
much for peace. Shabbos is described
strength to His nation, Hashem will bless
such a central request that it is repeated
in the Talmud as the source of blessing.
His nation with peace.” The idea of not
However, without having a way to catch
again and again?
having a vessel to contain blessings can
those blessings and to harness them, the
be understood with the following analogy.
source of blessing will miss its target and
Many of us have been to vending machines
we will remain without the blessings we so
that dispense hot or cold drinks. The way
desperately need. We therefore ask Hashem
it works is that you must purchase a cup
repeatedly, right at the beginning of our
from the counter and then, when you put
Shabbos meal, to allow us to have peace
the cup down and press the button, the
in our lives, with our families and for the
machine will fill the cup with the beverage
entire Jewish people so that the blessings
your exit be in peace). Peace seems to take
of choice. Sometimes, we forget to place the
he sends us will reach their target and we
up a very significant part of our Shabbos
cup there or misplace the cup and the drink
will indeed become a fortunate nation that
table. Why is that?
starts spilling everywhere and we only get
has an abundance of blessing.
peace.” There seems to be a lot of talk about peace in this prayer. What makes peace
It is noteworthy that this is not the first part of the Friday night meal where peace has been mentioned repeatedly. In Shalom Aleichem, each stanza mentions peace again (Peace upon you, may you come in peace, may you bless me in peace, may
For Advertising opportunities or to receive a Media Pack please contact: Batsheva.pels@onegshabbos.org.uk
Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home.
For questions on Divrei Torah, please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@jewishfuturestrust.com To receive this via email please email mc@markittech.com
This newsletter contains Divrei Torah and may contain Sheimos. Please dispose of accordingly. NISHMAS YISROEL • SINAI •YESHURUN • OHR YISRAEL www.federation.org.uk/sheimos-lgeniza