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‫פרשת וילך שבת שובה‬ 19 September ’15 ‫ו' תשרי תשע"ה‬ For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email mc@markittech.com Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Ilford, Johannesburg, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

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School of Soft Knocks

Rabbi Mordechai Kamenetzky Parshas Vayelech has Moshe handing the reign of power to his beloved disciple Yehoshua, who now will grasp hold of the destiny of the Children of Israel. Moshe does not leave him without first guiding him through the difficult mission of leadership. At the end of Parshas Vayelech, (Deuteronomy 31:7), "Moshe summoned Yehoshua and said to him before the eyes of all Israel, 'Be strong and courageous and do not be broken before them, for Hashem your G-d -- it is he who goes before you.'" The Torah does not specify what "strong and courageous" actually means. I conjured my own visions of how to be strong and courageous when dealing with a "stiff-necked" nation. It entailed exacting demands and rigid regulations. The Medrash, however, offers a totally diametric explanation. The Yalkut Shimoni, a compendium of Midrashim compiled in the Middle Ages, discusses a verse in Hoshea. "Israel is but a beloved lad and in Egypt I had called them my child." It quotes the verse in Deuteronomy 31:7, and explains the words "strong and courageous." Moshe explained to Joshua, "this nation that I am giving you is still young. They are still young lads. Do not be harsh with them. Even their Creator has called them children, as it is written, (Hoshea 11:1) "Israel is but a beloved lad." Can the Midrash find no better words to translate the phrase telling Joshua to "be strong and courageous" other than be patience and understanding? In which way does forbearance show strength? How does courage translate as tolerance? In the years of World War I, a young student who was fleeing the war-ravaged city of Slabodka sought refuge in Tiktin, a village near Lomza, Poland. A prodigious Torah scholar, he compensated for room and board by becoming a simple cheder

PARSHAH

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

teacher. He gave his lecture in a small schoolhouse, but the townsfolk were quite suspicious. There were no shouts from inside the one-room schoolhouse as it was with other teachers; the boys seemed to be listening. Rumor had it that the young man even let the children play outside for ten minutes each day in the middle of the learning session. They decided to investigate. They interrupted his class one morning and were shocked. The kanchik (whip) used by every cheder-Rebbe was lying on the floor near the trash bin. Upon interrogating the children the parents learned that this radical educator never used it. Outraged, the townsfolk decided to call a meeting with their Rabbi to discuss the gravity of the situation. Who knows what ideas a teacher who would not use the kanchik was imbuing in our children? They worried. The local Rabbi pointed to a picture of Rabbi Isaac Elchonon Spector, the leader of Lithuanian Jewry. "Do you see that picture of the Kovno Tzadik?" He asked the townsfolk. "One day thousands of homes across the world will have this young man's picture hanging on their walls." The elderly Rabbi was right. The young man became the leader of a generation, teacher of thousands and dean of Yeshiva Torah Vodaath. It was the beginning of, Rabbi Yaakov Kamenetzky's career in education. Moshe, the guide and architect of Jewish leadership, was empowering his disciple with a message of guidance. The words "be strong and courageous" embodied leadership of love and understanding. One can not talk of forbearance and patience without talking of strength and courage. But more important: one can not show true strength and courage if he is not patient and understanding. Torah.org

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1. What makes Parshas Vayelech stand out from the other Parshios?

Rabbi Yissochor Frand

Maagid Shiur, Yeshivas Ner Yisroel, Baltimore

PARSHAH

The Torah Shiurim of Rabbi Frand

Our Connection to the Sefer Torah Parshas Vayelech contains the six hundred and thirteenth mitzvah of the Torah – the commandment to write a Sefer Torah [Devorim 31:19]. The Pnei Yehoshua cites in his commentary on Tractate Kiddushin that the fact that the number of letters in a Torah scroll is 600,000 alludes to the name Yisrael (Yud Shin Reish Aleph Lamed), which itself is an acronym for the expression: Yesh Shishim Ribbo Osios L'Torah (There are 60 myriad letters in the Torah.) It is thus not coincidental that the number of Jewish souls counted in the census of the Exodus was this same number of 600,000. That number corresponds with the 600,000 letters in a Torah scroll. The Pnei Yehoshua explains, based on the Zohar, the Shnei Luchos HaBris and many other Kabbalistic sources that every Jew has within his soul one particular mitzvah attached to one particular letter in the Torah. Rav Asher Weiss, in his Sefer on Chumash, makes a comment that I have thought about in the past, but I never knew how to fully explain it. Whenever I go to a Siyum Sefer Torah, I am always amazed at how much people get into the ceremony and how they manifest such sincere jubilation on that occasion. Today, thank G-d, one can open up any Aron Kodesh in virtually any shul and find a surplus of Sifrei Torah. Basically, we are talking about just adding one more Torah to an Aron Kodesh that already has more Torahs than the congregation needs. And yet somehow, the joy of a Siyum and a Hachnosas Sefer Torah ceremony is something that touches every Jew and brings out a Simcha [jubilation] that far exceeds what one experiences on most other occasions. How does one explain this? Rav Asher Weiss suggests that this is because of the above referenced mystical connection between a Jew's soul and the Sefer Torah, which has a letter within it which is linked to that soul. There is therefore a connection between every Jew and every Sefer Torah. It consequently becomes a personal simcha. No one ever wonders why a Jew is joyous at his own child's wedding or his own sons's Bar Mitzvah. "It is because it is me, it is my child, it is my grandchild. Of course I am jubilant." I feel a connection to every single Sefer Torah. It is not only because now we have another Sefer Torah which we did not have before. No. It has nothing to do with that. It has to do with the mystical spiritual connection between a Jew and one of the 600,000 letters in every Torah scroll.

Using this idea, Rav Asher Weiss explains a very famous Gemara [Avodah Zarah 18a] that we recount on Yom Kippur: Rabbi Chananya ben Tradyon went to visit Rabbi Yosi ben Kisma when the latter took sick. Rabbi Yosi ben Kisma said, "Chananya my brother, don't you know that this nation (the Roman Empire) has been empowered from Heaven for they have been allowed to destroy His House, burn His Sanctuary, kill his pious ones, and cause to perish his precious ones. Her might persists and I have heard about you that you sit and occupy yourself with Torah and gather congregations publicly to study with you. You openly display the Torah lying in your bosom. Rabbi Chananya responded, "May they have Mercy from Heaven." Rabbi Yosi answered back to him, "I have given you a logical argument (why you should stop your public teaching) and you answer back 'They should have Mercy from Heaven.' I will be surprised if they don't burn you and your Sefer Torah at the stake..." The Talmud in fact concludes that the Romans found Rav Chananya ben Tradyon publicly teaching Torah. They took him out, wrapped the Sefer Torah around his body and burned him at the stake. They placed moist clumps of cotton on his heart to increase the pain and slow down the process of his death. His disciples saw what he was going through and they asked him, "Rebbi, what do you see?" He responded famously, "I see the parchment being consumed but the letters are flying off and they remain." The response of Rav Chananya ben Tradyon regarding the letters flying off the parchment appears to be allegorical. What is the deeper meaning of this conversation? When the students asked their teacher "What do you see?" they were asking "What is going to be the future of Klal Yisrael? The Romans are in charge. They are killing everybody. What is going to be? They have destroyed the Bais HaMikdash they are destroying everything connected with Torah. What is the future going to bring? How is Klal Yisrael ever going to survive this?" Rav Chanina ben Tradyon told them "The parchment is burning" – they can extinguish the bodies of Klal Yisrael, but "the letters are flying away" – the letters of the Torah which are linked to the souls of the Jewish people – these will remain forever. The letters flying away are a metaphor for the souls of the Jewish people which correspond, through a mystical link to the souls of every member of the Jewish people. The Romans can destroy the synagogues and the study halls and even the Beis HaMikdash. They can destroy the "body", but not the "soul". The souls of the Jewish people, like the letters of the Sefer Torah will endure forever. "...It will not be forgotten from the mouths of his descendants..." [Devorim 31:21].

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2. What is the last of the 613 mitzvos that appears in Parshas Vayelech?

Rabbi Doniel Grunewald 3

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Yom Kippur is almost upon us once again and we tend to reflect upon the things we want to change. Now, we’ve been taught, is the time when real teshuva and genuine change can occur. Equally, however, something disturbs us. Every year we are inspired to make resolutions, only to find that a few days after Yom Kippur, all is forgotten. Understandably, this makes us cynical, for it seems that all the hard work of the Yomim Noraim was in vain. It seems to me, however, that there is a convincing approach which really addresses this problem, and shows that the power of this time of the year really does work! It’s true; we’ve seen many occasions where, year after year, people do not grow. However, we also know many people who do make profound changes in their lives. I believe that, whenever this happens, it is through the power of Elul and the Yomim Noraim. To explain why, though this may seem peculiar, we must digress to a discussion of... Tu B’Shvat…

A ROSH HASHANAH FOR PEOPLE... AND A ROSH HASHANAH FOR TREES Whereas our Rosh Hashanah is in Tishrei, there is another Rosh Hashanah – for trees – on the 15th of Shevat. But what exactly does this mean? The Gemoro (Rosh Hashanah 14a) explains that, by that time of the year, most of the year’s rainfall has already fallen. Tosfos there explains that, from now on, all fruit will be the product of this year’s rainfall. This has a deeper significance as well and to appreciate this, we must define what happens in Shevat in conceptual terms1. As the Gemoro (Rosh Hashanah 17b) explains, each year’s rainfall depends on what we merit in the din (judgement) of Rosh Hashanah. Now, rainfall is – in essence – the flow of energy, of potential growth – to the world. From Tishrei through to Shevat it falls, soaks into the ground and slowly develops from potential to actuality. The Simcha of Tu B’shvat is that, at last, 1 See Ohr Gedalia by R’ Gedalia Schorr, Volume 2 (Shemos) pages 4243, who develops a very similar idea to that outlined here. Because his essay focuses on Chodesh Shevat in particular rather than on how it relates to the Yomim Noraim, however, it is more in relation the blossoming of one’s Torah understanding in particular than to teshuva.

we see the brocho that we had last year continuing with a renewed brocho from the current year. Many times in Jewish thought we see that a physical reality is an outer manifestation of an inner spiritual one. In the case of rainfall, says the Shem MiShmuel2, this is reflected in the following famous words from the Novi Yeshaya, in the name of Hashem:

‫"כי כאשר ירד הגשם והשלג מן השמים ושמה לא‬ ‫ישוב כי אם הרוה את הארץ והולידה והצמיחה ונתן‬ ‫כן יהיה דברי אשר יצא מפי לא‬ ‫זרע לזרע ולחם לאכל‬ ‫ישוב אלי ריקם כי אם עשה את אשר חפצתי והצליח‬ "‫אשר שלחתיו‬ For, just as the rain and the snow falls from the Heavens, and does not “return” until it has saturated the ground and made it bear fruit and sprout forth, and given seed to he who sows and bread to he who will eat... So will be My Word that leaves my mouth; it will not return to Me “emptyhanded”, only when it has done what I wanted it to do, and succeeded in what I sent it for (Yeshaya 55:10-11). What is the “word of Hashem” in this context? Surely it is any spiritual energy that Hashem sends to the world? In our context, it would be the power of teshuva and renewal that we are in the midst of right now. Thus, through the mashol (parable) of rainfall, Yeshaya is teaching us how this energy can make us grow. It can transform us, but, just as with rain, the transformation is gradual. We may be emotionally charged during the Yomin Noraim themselves, but this “hisorerus” (spiritual awakening) is an emotional high which, by its very nature, never lasts. If, however, we use it as a tool to create tiny seeds of change; and if we persevere to nurture these seeds through till the month of Shevat, the fruits of our labour can finally begin to grow. Of course, then we only see the change in Shevat or later. But, beneath the surface, the Torah is revealing to us that it is fuelled by Elul and the Yomim Noraim.

WHAT THE POST YOM-KIPPUR DISAPPOINTMENT REALLY MEANS 2 Shem MiShmuel, Beshallach 5674, under the heading Chamisha Assar BiShevat, p194-195. The bulk of his piece, however, develops other aspects of this concept.

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With this in mind, let us revisit the terrible disappointment that we feel when, a few days after Yom Kippur, we find ourselves failing in all we may have resolved. Though we then think that it was all for nought, the truth is exactly the opposite. In the words of Ba’alei Mussar, we might say that this despondency that we may feel is a particularly cunning trick of the Yetzer Hara. Why? Firstly because, in the light of what we have said, this “fall” when the inspiration wanes does not extinguish the seed that the Yomim Noraim have planted – as long as we keep working on it. More than that, however, the truth is that this type of fall is exactly what we should expect, for it is the normal course of growth. In a famous letter, R’ Yitzchok Hutner3 laments the fact that, when we speak of our Gedolim (great Sages), the impression is often given that they were naturally great and had to invest little effort to make themselves what they were. This, he says, is a false picture. If only we knew, maintains R’ Hutner, of the struggles the Chofetz Chaim underwent to make himself what he became, we would find the story of his life far more relevant and meaningful for us. Shlomo HaMelech (Mishlei 24:16) writes that a Tzaddik falls “seven times” but rises:

"‫"שבע יפול צדיק וקם‬ This is normally understood to mean that the Tzaddik lifts himself up despite falling many times. R’ Hutner, however, says that this is a misunderstanding. The Tzaddik rises not despite his falls, but because of them, through the struggles involved in lifting himself up each time he falls4. I think this applies beautifully to our discussion. Just as the Tzaddik of the posuk must often fall in order to rise, so too the exciting growth of the Yomim Noraim will often be followed by stumbling and obstacles shortly afterwards. But if we stubbornly hold on to the vision of greatness that we feel as we stand like malochim (angels) on Yom Kippur, then, as the year progresses, we can surely make that vision a reality. 3 Pachad Yitzchok, Igros UKesovim #128, p217. 4 We can perhaps add to this another insight. In Jewish thought (Maharal in a number of places and other Seforim) the number 7 often represents the full extent of the physical world, as it alludes to the 6 directions around a central point. Accordingly, the Possuk may mean that, on his way to realising his potential, the Tzaddik finds himself slipping in virtually “every direction”, i.e. in every manner imaginable. Through his unrelenting perseverance, however, he eventually prevails.

T H I S PA G E I S K I N D LY S P O N S O R E D B Y T H E F E D E R AT I O N

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3. What other mitzva appears in Parshas Vayelech that is relevant to us this year (5775)?

Behind the Scenes with The A

An interview with Stephen Colman 4 How long have you been selling Arba Minim?

Q A

Approximately 37 years

How did you get involved in this business?

I was asked by a friend in Israel who supplied Switzerland if I would be willing to sell some Israeli esrogim. I didn't know one end of an esrog from the other at that time – but agreed. He sent me 50 – they sold in about 10 minutes - and the rest is history A

Which countries do you buy from?

Israel, is my main source for esrogim, but I also buy Italian and Moroccan esrogim and lulovim from Spain.

Do you go out to these Countries yourself? Q

Sometimes, but I have excellent agents who source for me as well.

What do most people look for in an Esrog?

That is a difficult question, as there are many different ways of looking at an esrog. The main criteria are shape and cleanliness, and some prefer one over the other. An esrog comes in all shapes and sizes – and each one is individual with its own personality and the choice is a very personal one to each customer. There is also the Pitum – some like it with – some prefer without (especially if a pitum has had an 'accident' in previous years). Some look for an esrog with a gartel, some want one they can hold easily, and some just want an esrog that fits into their silver esrog box. The yichus of an esrog is also important – some specifically look for Chazon Ish or Kfar Chabad. A

What about the criteria for Lulavim?

Contrary to popular thought, the lulov is normally the harder to find, and people tend to have less idea what they’re looking

for. Unless you’re used to looking through thousands of lulovim, finding the teyomes (middle leaf) can be very difficult. There are double, and even triple middle leaves. It is, however, very rare for a lulov to be posul according to all opinions by virtue of having the middle leaf split. Although it should be obvious - the more the top of a lulov is handled, the more likely it is to split. To see if it’s splitting, a slight pressure should be applied to the back of the middle leaf – never put a finger firmly on top to see if it’s split!

Why do some lulovim have brown over the top?

That is known as ‘Koro’ – it’s the bark of the tree that covers the top of the lulov, sealing the top section of leaves. A very large proportion of lulovim grow like that. It can be carefully removed ensuring it does not remove any of the top leaf with it (Niktam), but can just as easily be kept on. This gives the lulov a Chezkas Kashrus. If you tend to overexert yourself when shaking the lulov – Koro is probably not the answer. (There is a machlokes rishonim whether the top leaves need to move individually when shaking, or whether it’s the lulov as a unit that needs to move – a Koro lulov will be a point of contention.) A

What about a bent over top?

Some prefer to take a ‘Knepl’ – where the top leaves bend over slightly. The Rosh preferred this type of lulov as the bent shape keeps the top leaves firmly closed together, and less prone to splitting.

Which countries have you shipped sets to?

Germany, Sweden, Portugal, Lithuania, Taiwan, to name a few

Do you allow customers to take their sets to a Rav to be checked?

I absolutely do and encourage it! In fact I was strongly behind the now well

established Beis Horo'oh. We also have many Rabbonim and Dayonim who come in to the centre, and there is always a long queue of customers asking them to check their sets

What percentage of arba minim become posul?

Actually – very few. The main problem in the past has been lulovim, but with the new Spanish lulovim the posul rate is very small. I also have the prepacked Deri lulovim which come with hashgocho. It does take the fun out of choosing a lulov – but certainly saves a lot of time and ensures that the lulov is kosher.

Q Regarding the Deri lulov – why is it so expensive – and what are the benefits? The Deri is a species of palm which was only discovered as being suitable for the Arba Minim fairly recently. The lulov coming from a Deri tree is quite unique in its beauty. Each lulov is hand-picked, individually chosen, separately packed, guaranteed kosher to the most exacting standards, and comes with the hechsher of the Bedatz – or similar authority. A lot of work goes into the whole process – and the result is a lulov that many Rabbonim of the Beis Horo'oh feel it is unnecessary for them to look at – as they are nearly always just perfect. The price of the Deri Lulov is commensurate with the amount of work and time involved in selecting and packaging them. A

What about posul esrogim?

It takes quite a lot to make an esrog posul, and every esrog leaving Israel goes through a 'Miyun – selection – to ensure only kosher esrogim are exported. The main causes of a p'sul in an esrog include being too small or the wrong colour, a hole, a few black marks, and pitum (when it should have had one) or Uketz missing, and we hardly ever see these. Of course, 'things' happen en route, with pitums being A

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4. What is the rule that sometimes Parshas Nitzovim and Vayelech are joined together and sometimes they are separate?

Arba Minim Centre

5 knocked off etc, but apart from that the

set between them, prices have actually

Miyun normally precludes most pesulim.

dropped in real terms and families buy

This is a Shmita year – how does that affect you?

First of all, Shmita only affects the

esrog – and not the other 3 minim. All our esrogim from Israel come through Otzer Beis Din, and the price paid covers the work and expenses involved. The esrog does have Kedushas shviis – which many say is an extra Hidur. The only restriction is that after Succos, they must be treated reverently. But I also have Israeli esrogim grown in Morocco with an Eida Hechsher and which are not Shmita produce, as well as true-blood Moroccan and Italian esrogim

What does that mean practically and do they need to be sent back to Israel?

Very good question. I have discussed

this with many Rabbonim both here and in Israel, and the consensus of opinion is that they do not need to be sent back to Israel. However, they should not be discarded with the rubbish but should be kept in a separate bag and left outside until they have rotted and lost their shape. At that point the kedusha leaves the esrog and it can be put in the normal recycling bin. Another important point is that if one wants to make 'eingemacht' (aka marmalade) from one's esrog, that is perfectly fine – but it must be eaten before the 'zman Biur' – which is around the end of Shevat. Please refer to your own Rov to give you the exact time.

Have you seen an increase in the amount of sets sold?

sets for each child as well. I would also mention that for the past 25 years or so, I have been supplying many schools and youth organisations around the Country with specially discounted sets to encourage the children to keep the mitzvah. Many of these 'children' are now in the Community and buying their own sets for themselves and their own children – so sales are ever increasing.

Do you ever get strange requests?

Yes – each year at least one customer

asks for a short lulov to fit in a suitcase. I have had requests to send Moroccan esrog seeds to Brazil – where importing esrogim is a problem. People have specific ways they want their lulov bound – like having

whole

18 rings round the lulov and 3 sets of Haddasim. As I tell my customers – no request is too difficult.

Do all your customers come armed with magnifying glass and ruler?

Absolutely not. In fact, an esrog

should only be initially examined with the naked eye. Should some doubt arise as to – for example, the nature or colour of a spot on the esrog, then this can be verified with a magnifying glass.

What is the best way to keep haddasim & arovos fresh throughout yom tov?

It’s quite simple – keep them in the

holder -

with

the

haddasim & arovos in - from the lulov, it should just slide down. Put them in a moist bag back in the fridge. Before davening, just slide the holder back on the lulov. After shul, slide it back off, and return to the fridge. They should say as green as the day you bought them.

Finally – what is the most expensive Esrog you have seen?

This year for the first time, a pardes

near Eilat – outside the Gevul of Eretz Yisroel – is selling Israeli esrogim which are not subject to Shmita. However, their prices start at around $600 each – so I

Indeed I have. The Community is

fridge until Erev Yom Tov. Put them in the

suspect that is the most expensive Esrog –

growing, and where once families had 1

holder before Yom Tov, and then remove the

and no - I haven't bought any.

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5. What is the special name given to this week and why?

ESROGIM- Israeli, Moroccan, Italian, Chazon Ish, Bli Pitum, Sealed Boxes LULAVIM - Spanish, Israeli, Deri HADASSIM - Kulo Shiur Chazon Ish AROVOS - Shotzer SECHACH and SUCCAHs

Rabbi Gamliel Rabinowitz

PARSHAH

The Purpose of Concealment

The person has to realize as well that although he is enduring difficult and bitter challenges, still it is in his power to withstand them, and see what Chazal have said (Kesubos 67a): “According to the strength of the camel is the load’. Rashi explains that the load is in line with what the camel can carry. The same applies to a person who has difficult challenges similar to a heavy load on a camel, this is the proof that he has the strength to overpower them.

‫"וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם והיה לאכל‬ ‫ומצאהו רעות רבות וצרות ואמר ביום ההוא הלא על כי אין אלהי‬ )‫יז‬:‫בקרבי מצאוני הרעות האלה" (לא‬ My anger will flare against it on that day and I will forsake them; and I will conceal My face from them and they will become prey, and many evils and distresses will encounter it. It will say on that day, ‘Is it not because my G-d is not in my midst that these evils have encountered me?’ (31:17) Here the Torah reveals to us the reason why many distresses comes to us, for once a person sees that he is surrounded by various and sundry distresses, he comes to the realization that the cause of all this is that ‘because my G-d is not in my midst’ meaning that the faith that Hashem Yisbarach resides within him is missing for every Jew must believe that Hashem Yisbarach is within him because every Jew is literally a segment of Hashem from Above and even if he sins and acts inappropriately before Him, Hashem Yisbarach still dwells within him as it states

‫( השוכן אתם בתוך טומאותם‬Vayikra 16:16) "that dwells with them amid their impurity" but if he does not believe this, then he causes the concealment and this is what causes the oppressive troubles to come upon him rachmana litzlan. But even when one is surrounded by oppressive burdens, he has to strengthen himself for the truth of the matter is that the Holy One, Blessed is He, is with him at all times. As Rashi explains: And I will conceal My face – as if I do not see their distress. That is, that the truth of the matter is that the Holy One, Blessed is He, is with him, but He conceals Himself and it seems like He cannot be found, but this is only an illusion, for the truth of the matter is that it is not possible for the world to exist without G-dliness for the Holy One, Blessed is He, fill the entire world with His glory and if He would remove His sustenance for even a moment everything would revert back to null and void. Therefore, a person has to strengthen himself because the Holy One, Blessed is He, is with him, but He is concealing Himself to the point that a person does not understand his customs and ways and it is not possible to understand at times like these the benefit that is sprouting through this leadership. Most of the challenges that confront a person in the world are in the category of concealment in times of distress. Our world is a world of concealment and challenges, and at times like these a person has to persevere with strong faith and he must be careful not to murmur against the attributes of Hashem Yisbarach, and just the opposite, the service in a time like this is to accept these things with love, and chas v’chalila not to get angry at the Creator and certainly not to come to Him with any complaints and he should not think that the Creator owes him anything. The greatest question regarding challenges of concealment is when they happen to a person who serves Hashem Yisbarach and he has no idea why these troubles are happening to him, then he has to know that all these are tests of faith and they fall into the category of ‘I will sanctify those that are close to me’, that the Creator is sanctified through those that are close to him for if He were to give these challenges to a person who sins and he accepts upon himself the judgment of Heaven with love, then there is no novelty. But one who serves Hashem Yisbarach and he finds no fault with Him, and even so he strengthens his faith in his Creator, then he causes Kiddush Shaim Shamayim – a sanctification of the name of Heaven – in a very elevated way. This too is in the category of (Mishlei 3:12) :‫ כי את אשר יאהב ה' יוכיח‬For Hashem admonishes the one He loves.

This is the purpose of concealment, to make faith penetrate, for one who has faith when good fortune shines him, does not prove that his faith is complete, for although he believes, nevertheless, he has not stood in the face of difficult adversity that restrains him from having faith. Indeed, when good fortune is not shining upon him and he knows no reason for his distress, and even so he overcomes his feelings and he instills faith in his Creator and he teaches himself that the rock is always doing its job, and Hashem is righteous in all of His ways and it is just that we do not understand his ways, then it indicates that his faith is complete and firm. See what Maran the Chazon Ish zt”l wrote in his sefer ‘Emunah V’Bitachon’ on this topic (chapter 2): It is easier to believe when there is no purpose for the belief, but how difficult is it to believe when there is cause. In truth, this is when a person must choose to align his mouth and his heart, does he truly believe or did he teach his mouth to mutter ‘Belief, Belief’ (Bitachon) but his heart does not buy it. He mentions a concrete example: We see in life, Reuven is a moral man and songs of Bitachon (faith) constantly pour from his lips he condemns the masses for their efforts and he despises their pursuit of a livelihood, and indeed he is a successful man and his store never lacks customers and he never puts much effort into his business. Indeed he loves Bitachon for even Bitachon shows him a smiling face. And, behold, to our surprise we suddenly see Reuven, the man of faith, whispering to his workers and people who he advises how to overturn the advice of his friend, someone who wants to open a store like his and he openly begins to exert much effort to dissuade his friend! These are just a few of the sweet words of the Chazon Ish. We see from his words that there are many people of faith and trust, but the moment success does not shine on them, they lose their faith and trust. But the one who specifically in that situation strengthens himself and shows himself to be a believer. But, a person knows that the prayer and request of Hashem Yisbarach can remove him from his distress and this is not a contradiction of his faith. Without a doubt at a time like this it is permissible for the person, and not only is it permissible but it is necessary, to turn to the Creator with prayer and request of Him to take him out of his distress, but, he should be careful to use a language of beseeching like a person who believes that the ways of Hashem Yisbarach are upright, and he should request like a destitute person who has nothing, and he asks for a free gift, and then his prayer will be in the category of ‘the prayer of a poor man’ of which it states (Tehillim 102:1): ‫תפילה לעני כי יעטוף ולפני ה' ישפוך שיחו‬ A prayer of the afflicted man when he swoons, and pours forth his supplications before Hashem.

The greatness of the afflicted man is that he comes before the Holy One, Blessed is He, in a definite state of having nothing. It is brought in the Zohar HaKadosh time and again that this is the most efficient type of prayer in the world because it literally comes from complete nothing to the Creator, and requests without any claims at all, just mercy and beseeching. Hashem Yisbarach should help on our behalf that our faith should penetrate deep into our hearts and we should soon merit that He reveal His Kingship upon us, and then we will merit seeing with our own eyes that Hashem Yisbarach is our King and our Savior.

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6. How was Moshe’s situation when he died diﬀerent to other people?

AVI & ALISON

Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

HALACHAH

The Weekly Halachic Conversation

Sitting in a Succah - The Shelter of Glory (Part 1) Succos, as with all Yamim Tovim, is replete with deep meanings and symbolism. One idea is ref lected in the most prominent part of Succos, the succah itself. When we leave our homes and go into huts with no shelter from the elements, we show that we are placing our lives in the hands of Hashem. As we sit there, we are meant to contemplate the miraculous ananei hakavod, the protection that Hashem provided for us in the wilderness when we left Egypt. During the Yom Tov of Succos, a person must make the succah his home and live in the succah just as he lives in his house during the year. This means that his ordinary activities should be done in the succah. Nevertheless, there is no obligation for a person to sit in the succah at every moment of the day.1 One is required to be in the succah only when he performs certain activities. For example, eating [certain foods], sleeping, even talking to one’s friend must be done in the succah. The point is to make one’s year-round home temporary and the succah his permanent residence.

ÂÂ Nevertheless, for every moment one is in the succah, one fulfills a mitzvah and receives tremendous reward.2 Therefore, one should make every effort to be in the succah as much as possible. (The succah should not be a place where we only go to eat and then leave!) Q. Exactly what intent must one have while sitting in the succah? A. Apart from the intention to fulfill the mitzvah of sitting in a succah,3 there are two additional .‫ עי' שו"ת הרשב"א ח"ג סי' רפז‬1 .‫ עי' ביסוד ושורש העבודה שער האיתון פי"ב‬2 ‫ ומ"ב שם‬,‫ שו"ע סי' ס' ס"ד‬,‫ קיי"ל דמצות צריכות כוונה עכ"פ במצות דאורייתא‬3 .‫ס"ק י‬

intentions one should have in mind when sitting in the succah:

must be eaten in the succah.12

ÂÂ Meat/Fish/

1. ‫ זכר ליציאת מצרים‬- Remembering that Hashem took us out of Egypt.

Cheese Eating a small amount of these foods does not require a succah. However, if one eats the amount that constitutes a complete meal, it is best to eat it in the succah.13

2. ‫ זכר לענני הכבוד‬- Remembering the Clouds of Glory that protected us at that time.4 Q. If one did not have these intentions in mind, did he fulfill the mitzvah? A. Although many poskim maintain that without the proper intentions the mitzvah of sitting in the succah has not been fulfilled,5 the final halachah is that the mitzvah was fulfilled, albeit not in the proper manner.6 One must have this intention every time one sits in the succah.7

ÂÂ Fruits/Vegetables/Nuts/Crisps

These items may be eaten in abundance - even if one eats them alone for lunch or supper - and they do not require a succah.14

ÂÂ Wine - Drinking a glass of wine does not

WHAT REQUIRES A SUCCAH

require a succah unless one is part of a group of people drinking wine together (in which case it is recommended that one eat some mezonos with the wine in order to recite a berachah for sitting in the succah).15

Since the Torah requires us to “live” in the succah just as we live in our houses, the general rule is that anything one does in his house must be done in the succah.8 Consequently, sleeping, eating, talking,9 learning, playing,10 reading, etc., must be done in the succah.

ÂÂ Coffee/Tea - These drinks do not

However, activities that one would normally leave one’s house to perform may be performed outside of the succah. Q. Which foods must be eaten in the succah? A. The following food types must be eaten in the succah:

ÂÂ Bread - Any amount of bread which is

require a succah.16

ÂÂ Water - One does not need to sit in a succah in order to drink water.17

Note: Although one is exempt from eating many of the above items in a succah, the poskim praise one who eats and drinks nothing - even water - outside of the succah.18

a k’beitzah (100 cc) in volume or more must be eaten in the succah.11

Rebbi Mendel of Kotzk once heard that a certain rebbe boasted that he saw the Ushpizin. The Kotzker Rebbe said, “I don’t see the Ushpizin, but I believe in the words of Chazal that they come to visit us. And with emunah we can see further than with the eyes.”

ÂÂ Mezonos - Any amount of mezonos

which is a k’zayis in volume or more

‫ ועי' מג"א ס"ק א ומחצה"ש שם והערוה"ש ס"ה שכ' רק‬.‫ מ"ב סי' תרכה ס"ק א‬4 .‫הכוונה של יציאת מצרים ולא של ענני הכבוד‬ ,"‫ ביכו"י שם ס"ק ג דכיון שהזהירה התורה על כוונה זו בפירוש מ"למען ידעו‬5 .‫ וכן החמיר הגרש"זצ"ל‬.‫שו"ת שואל ומשיב ח"א סי' סא‬ ‫ וכן‬,‫ פרמ"ג שלמד שדין הב"ח הוא רק לכתחילה אבל בדיעבד ודאי יוצא י"ח‬6 .‫פסק למעשה המ"ב ס"ק א‬ '‫ הגרש"ז זצ"ל במנחת שלמה סי‬,‫ כה"ח סי' תרכה ס"ק ג‬,‫ בא"ח פ' האזינו ס"ק ז‬7 .‫א‬ .‫ שו"ע סי' תרלט ס"א‬,:‫ "תשבו כעין תדורו" סוכה כח‬8 ,‫ רמ"א סי' תרלט בשם המהרי"ל שהרוצה לדבר שמועות עם חבירו ילך לסוכה‬9 .‫והו"ד במ"ב ס"ק ב‬ .‫ וכ"כ בא"ר ס"ק א ופרמ"ג במ"ז ס"ק א‬.‫ ד"מ סי' תרלט ס"ק א בשם מהר"י וייל‬10 .‫ שו"ע סי' תרלט ס"ב‬,.‫ גמ' סוכה כה‬11

.‫ מ"ב ס"ק טז‬12 .‫ אבל לא יברך עליו כיון שהוא רק חומרא‬.‫ מ"ב ס"ק טו‬,'‫ שע"ת ס"ק ג‬13 .‫ שו"ע ורמ"א שם‬14

.‫ מ"ב ס"ק יג‬15 ‫ ויש‬.‫ הגרי"ש אלישיב זצ"ל הובא באשרי האיש פכ"ו ס"ה‬,‫ שעה"צ ס"ק לג‬16 .‫ עי' במחצה"ש על המג"א ס"ק ה‬,‫מחמירים בזה‬ .‫ שו"ע שם‬17 ‫ שיטת הרמב"ם הובא בשו"ע ס"ב "ומי שיחמיר ע"ע ולא ישתה חוץ לסוכה אפילו‬18 ."‫ הר"ז משובח‬,‫מים‬

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‫ר' חיים משה בן ר' אלימלך ז"ל‬ ‫מרת מלכה גיטל בת חיים ע"ה‬ 7. What day of the week and when on it did Moshe die?

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Avraham Cohen

Biblical Hebrew tutor, Teacher in Yesodey HaTorah Senior Boys School

ASERES YEMEI TESHUVA

One letter, a world of meaning

The Gemara (Brachos 12b) states that during the

construct and Rashi brings three other examples in Tanach which share

period from Rosh Hashana to Yom Kippur, we alter

this peculiarity. The Madanei Yom Tov2 (Harav Yom-Tov Lipmann ha-Levi Heller 1579-

the wording of the third and eleventh blessing of the Shemonei Esrei. Instead of saying ‘the holy G-d’ we say ‘the holy King’ for the third blessing. Indicative,

1654) cites the aforementioned Rashi and asks an apparent question. The Sages constructed the Shemonei Esrei to be easily understood by all, written in unambiguous and clear language. Why would they institute

that during this period of the year, Hashem is sitting

a blessing which does not fit that mould? To strengthen this question,

in judgment and it is more pronounced that He is

the Mishnah Berurah cites that some authorities are of the opinion, that

King . For the eleventh blessing, instead of the ‘the

failure to say the hey on both words, will leave you bereft of fulfilling your

King who loves righteous and judgment’, again

obligation3.

reflecting the nature of this time, we say ‘the King of Judgement’. These changes logically make sense, however, the eleventh blessing poses a specific grammatical problem.

To answer this question the Madanei Yom Tov quotes the Rabeinu Manoach (Rabbi Jacob ben Manoach - 13th century) and explains a fundamental principle of Jewish thought. When we assert twice daily that Hashem is one in the Shema, we are not only asserting that there is no other but Hashem, we are also internalising that He is completely one.

To say in Hebrew ‘the holy King’ poses no difficulty. The adjective

He is not divisible and for example, His knowledge is not separate from

holy is giving us information about the noun, and both words take the hey

Himself. We can’t describe Him as being knowledgeable for that would

prefix to mark the definite article, however, the Gemara explicitly writes

infer He acquired his knowledge, rather He is knowledge. So to, explains

that for the eleventh blessing the nusach is hamelech hamishpat, with the

the Rabeinu Manoach, that hamelech hamishpat implies that He is

definite article on both words. Why is this a problem?

judgement, mirroring the format of the third blessing. Just as He is holy,

In Hebrew, when you have two nouns closely connected to each other,

so to He is judgement. This would possibly explain why throughout the

only the last noun can have the hey prefix of the definite article. The

whole year if one were to say hamelech hamishpat, he would still fulfill his

eleventh blessing, in order to be grammatically correct, one would expect

obligation4, as he is asserting a fact which is true at all times, but more

melech hamishpat not hamelech hamishpat.

pronounced during these ten days. Although the oneness of Hashem is

Rashi (Brachos 12b) addresses this question and comments that hamelech hamishpat is like melech hamishpat. Although not consistent with the rules of grammar, it is as if it had the correct grammatical

Quiz Time Answers

1 See Rashi Brachos 12b ‘hamelech hamishpat’ & Mishnah Berurah 582:1:2

beyond our comprehension the Sages have hinted to a fundamental of Jewish thought through the addition of a hey. 2 See the Madanei Yom Tov on the Rosh Brachos 12b 3 Mishnah Berurah 118:1:2 4 Mishnah Berurah 118:1:1

1 Parshas Vayelech is the shortest parsha in the Torah only containing thirty pesukim. 2 It is (31:19) the obligation for every Jew to write a Sefer Torah. The Rosh says that nowadays people can also fulfill this mitzva by buying seforim from which they can learn Torah. 3 The mitzva of Hakhel (31:10-12) at the end of a shemitta year, on the second night of Sukkos all the people including women and children gathered to hear the king read the Mishne Torah, Sefer Devorim. 4 “I am looking for an answer, can you help me?” 5 It is Shabbos Shuva after the first word of the haftora that discusses teshuva. This is the Shabbos that falls during the Aseres Yemai Teshuva. Hence this is the subject matter.

6 See Rashi (31:2) that he was physically healthy but his death came about due to spiritual reasons. The understanding of Torah was taken away from him and this pain was too intolerable and therefore he was willing to die. 7 The Shulchan Oruch (O.C. 292:2) brings that the reason why we say three pesukim that start with tzidkoscha by Shabbos Mincha to remember three people who died at that time. They are Yosef, Moshe and Dovid. However, the commentaries point out that Moshe actually died on Erev Shabbos by Mincha. (However, this seems to be contradicted by Rashi (Devorim, 32:48) that brings Moshe died at midday?)

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home — as there have been few left in shuls. Please dispose of this sheet appropriately as it contains words of Torah