Oneg Vayelech

200 Edition

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

‫בס"ד‬

th

‫ל‬:‫לא‬-‫א‬:‫ קריאת התורה לא‬15TH SEPTEMBER 2018 ‫ו' תשרי תשע”ט‬

SHABBOS TIMES FOR LONDON, UK ‫מוצאי שבת‬ 8.06 PM (8.29 PM ‫(ר"ת‬

‫שקיעת החמה‬

‫חצות‬

‫סו"ז‬ ‫תפילה גר''א‬

7.15 PM

12.56 PM

10:48 AM

‫סו"ז ק"ש מג"א סו"ז ק"ש גר"א‬ 9.44 AM

9.08 AM

‫פרשת וילך‬

‫שבת שובה‬

‫הנץ החמה‬

‫עלות השחר‬

‫זמן‬ ‫הדלקת נרות‬

‫פלג המנחה‬ ‫עש''ק‬

6.35 AM

5.23 AM

7.02 PM

5:58 PM

Rabbi Uri Debson JLE

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

Never standing still

Parshah

There are moments in our lives which become engraved upon our minds, the very sight, smells and sensations experienced at that moment become eternally imprinted upon our very being. The recollection of such events conjures up all those thoughts, sensations and emotions.

The parsha of Vayeilech always falls as either the last Shabbos of the year or as it does this year Shabbos Shuva, as the Torah recounts the final mussar schmuz of Moshe Rabbeinu. The pasuk tells us “‫וילך משה‬...” “and Moshe went out…,” but where did he go?

Indeed, numerous commentators are puzzled by this apparent omission, where in-fact did he go?

Azarya Figo explains; the Torah is describing the Halicha- movements of Moshe Rabbeinu, his very “halicha”-going, was rebuke to all those who merited to witness it. Moshe Rabeinu was walking mussar, his actions precisely mirrored his words, to the extent that his presence imbued those around him with a need to be better, to act better and to change.

As always, the perceived ambiguity of the Torah exposes the breath-taking landscapes of drush, and the innumerable concepts, ideas and deeper abstractions pour forth, illuminating the boundless depth with just a few words. One such interpretations is that of R’ Azarya Figo (‫ גידולי תרומה‬-‫ )מחבר‬in his sefer Binah Le’Itim.

One such instance in my life, was my very first encounter with Harav Aharon Leib Shteinman ‫זצוק’’ל‬. The moment I first stepped into his small, humble apartment, and came face to face with true greatness and witnessed a man surrounded by only the simplest of necessities, yet carried the weight of a nation on his shoulders. The overwhelming call to become better that his presence alone embodied, will forever be engraved upon my memory.

The Midrash1 explains the word Vayeilech always implies rebuke2. Based on this, R’ )‫ מדרש תנחומה פ’ וילך (א‬1 ‫ ע’ש וז’’ל אין וילך אלא לשון תוכחה‬2

NOW IN THE FOLLOWING PLACES

As we reach this special milestone, the Oneg Shabbos Team would like to express their heartfelt appreciation to the

Anonymous Sponsor

Federation of Synagogues and the

for their generous support.

Wishing them and all of Klal Yisroel a

‫גמר חתימה טובה‬.

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

Rabbi Menachem Salasnik

2

Director, Journey to Better Speech

The author can be contacted at menachem@journeytobetterspeech.com

SEDRA SUMMARY Thank you to Chabad.org

T

he Parshah of Vayelech recounts the events of Moshe Rabbeinu’s last day of earthly life. “I am one hundred and twenty years old today,” he says to the people, “and I can no longer go forth and come in.” He transfers the leadership to Yehoshua, and writes (or concludes writing) the Torah in a scroll which he entrusts to the Leviim for safekeeping in the Aron Hakodesh .

The mitzvah of hakhel is given: every seven years, during the festival of Sukkos of the first year of the shemittah cycle, the entire Bnei Yisrael—men, women and children—should gather in the Beis Hamikdash where the king should read to them from the Torah.

Vayelech concludes with the prediction that the Bnei Yisrael will turn away from their covenant with Hashem, causing Him to hide His face from them, but also with the promise that the words of the Torah “shall not be forgotten out of the mouths of their descendants.” This is something remarkable that we, ourselves are witness to.

Parshah

Flattery

I

n Parshas Vayelech we are instructed regarding the Mitzva of Hakhel, where the whole of the Jewish people, men, women and children would assemble at the Temple once every seven years to hear the King read sections of the Torah. The Mishna describes one particular momentous Hakhel in Jewish history. The vast majority of the final 150 years of the second Temple period were intensely difficult times for the Jews, their rulers either sympathised with sects like the Tzedokim (who disputed the veracity of Torah shebaal Peh, causing intense suffering to Torahtrue Jews), created civil war between members of their own family or were Roman appointments/ puppets (often not Jewish) who enjoyed terrorizing the populace. However one, very short, bright light shone during that dark period. From the years 41-44 CE King Agrippa (called Agripas in the Gemara), a grandson of the evil Herod, ruled the area of Judea and he not only was personally religious, he also encouraged a revival of traditional Judaism and its practice across the region.

The year of Hakhel fell during his reign and being the pious man that he was, when he read from the Torah he chose to stand rather than sit to show extra respect for the Mitzva. When he reached the pasuk that deals with the laws of a Jewish King and he read ‘you shall not place over you a non-Jewish king’ he wept for he realized that this verse ruled him out from being King.

(According to most commentaries Agripas’ mother was Jewish and therefore so too was he, however since his grandfather Herod (and his father) were non-Jewish slaves, and as the Kingship goes via the father, the verse therefore forbade him from being King. Others say that both his parents were non-Jewish – and this is backed by Josephus who records his mother as being the daughter of Herod’s own sister and therefore also a slave.) Faced with their beloved King’s distress the congregated Jews called out to reassure him, insisting “you are our brother, you are our brother!” At that moment, the Gemara says, the Jewish people took their first steps towards their ultimate destruction, because they ‘flattered’ Agrippa. The Gemara further relates that ‘from that day the fist (i.e. ‘the strength’, a play on words, because ‘Egrofa – ‫ ’אגרופה‬meaning ‘fist’ is similar to the name ‘Agripas – ‫ )’אגריפס‬of flattery prevailed, justice became perverted and general

conduct deteriorated to the point where no one could consider themselves better than their fellow’.

The Hebrew word for this behavior is ‘Chanufa’, normally translated as flattery but more colloquially described as ‘sucking up to’ or ‘currying favour with’. When a person honours, praises, compliments or supports a person when they are doing something that the Torah forbids they are essentially saying that this person’s feelings or their own advancement are more important than their allegiance to their Creator. Imagine if someone came and slapped your spouse in the face and you then went and curried favour with them, what would that demonstrate about your relationship with your spouse? Furthermore, as evidenced by the deterioration of society that the Talmud describes, it creates a general breakdown of law and order, justice is perverted as backscratching and bribes become the norm and by implying that you support the person in their transgression you reinforce wrong behaviour until evil becomes the norm and ‘no one can consider themselves better than their fellow’ because everyone is so low. Sucking up to Agripas, even in a well-meaning way, was particularly devastating in that it occurred at Hakhel, the purpose of which was specifically to remind us that we have a Torah, a higher Divine Guidebook that cannot be distorted by the whims of anybody, however powerful they may be.

The Chafetz Chaim says that when one speaks Lashon Hara they will often transgress Chanufa as well. Imagine the following situation: There is a group of people who have a clique you would like to be part of. You happen to know that they look down on another person and you decide to use this to inveigle them into liking you by sharing with them a nasty piece of gossip about that other person; a surefire way of winning their approval and a double aveira of Lashon Hara and Chanufa. One can also wrongly suck-up to someone even when just listening to Lashon Hara. Someone I know often has negative comments to say about others, usually dressed up as a joke but nevertheless disparaging.

I regularly find myself struggling not to smile or nod in agreement, for I don’t want to offend him by keeping deadpan. However the reality is that every time I smile (and definitely if I verbally agree) I only reinforce and perpetuate this negative behaviour for he knows that he has a ready audience in me.

QUOTE OF THE WEEK

It is not happy people who are thankful; it is thankful people who are happy

This page is sponsored by Federation

Rabbi Chaim Zundel Pearlman

3

Emeritus Rabbi of the Machzike Hadath Synagogue & Rosh Beit Midrash Hendon

The author can be contacted at czp@mailteq.com

Parshah

Clarity in times of Turmoil

‫וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם והיה לאכל ומצאהו רעות רבות וצרות ואמר ביום ההוא‬ )‫ (וילך לא יז‬:‫הלא על כי אין אלקי בקרבי מצאוני הרעות האלה‬ “My anger shall be kindled against them on that day, and I will forsake them etc. and many evils and troubles will befall them, so he will say on that day: Since Hashem is not in my midst, these evils have come upon me".

The earlier part of this verse mentions many evils and troubles - ‫ומצאהו רעות רבות‬

Surely this is contradictory, if it is a time of war

do so it is because ‘Hashem is not in my midst’

there cannot be‫! בישוב הדעת‬

–‫על כי אין אלקי בקרבי‬. When one recognises that

Rav Shach gives a profound answer which

the ‫ צרות‬is a result of a lack of ‫אמונה‬, then he

epitomises his own personality. The more one

will not feel the ‫צרות‬, the mental anxiety, but

So why does the second part of the possuk

toils in Torah, the greater the acquisition of

only the ‫רעות‬, the actual persecution – for one

only refer to these evils - ‫ הרעות‬- and not to the

Torah, as Chazal say 5 ‫יגעת ומצאת תאמין‬. The test

who truly believes in Hashem, his ‫ צרות‬is not

many evils and troubles -‫? רעות רבות וצרות‬

is to overcome the diversions and tribulations

‫וצרות‬. However later in the same sentence the Torah refers only to these evils - ‫מצאוני הרעות‬.

really ‫ צרות‬at all, as King David says

This question troubled Rav Shach, and

of life and to be able to concentrate in the

he writes an explanation in his introduction

most difficult of times to reach the requisite

“Even though I walk in darkness, evil

to his monumental work ‘Avi Ezri’, which

level of ‫ ישוב הדעת‬and to attain ‫שמעתתא בעיא‬

does not befall me because You are with

he was writing in 1948, at the time of the

‫צילותא‬. This is a very difficult to achieve, but

me”. It is within the ability of the individual,

siege of Yerusholayim. Whilst the war was

if one can exercise such self-control then his

by becoming close to Hashem and by

raging outside, and he was suffering intense

chidushim in Torah can reach a very high level.

appreciating the greatness and the wisdom of

deprivation and experiencing great fear for his

This was the lofty thought that Rav Shach was

the Torah to put aside his worries and learn

future, he found the strength to produce some

able to be ‫ מחדש‬at such a difficult time in his

Torah with ‫ ישוב הדעת‬even when it is a time of

of his most original chidushim.

life, when he was in grave danger and he did

‫אף‬, untold repression and physical deprivation.

not know whether he would have bread to eat

Thus, there is no contradiction. The best Torah

the next day.

is acquired at a time of ‫ אף‬and also when there

He asked himself the following question.

On the one hand, our Sages tell us Torah is only acquired when one is at ease - ‫בישוב‬ 1

‫ הדעת‬and further it is said clarity is required

for learning Torah, - ‫ שמעתתא בעיא צילותא‬2. Yet, on the other hand, Shlomo Hamelech says ‫אף‬

‫חכמתי עמדה לי‬

3

and the Sages interpret this

to mean that the wisdom I studied at a time of ‫ אף‬when there was upheaval in the world, that Torah is retained by me and sustains me 4.

Pirkei Ovos Chapter 6 1 2 Eiruvin daf 65a 3 Koheles Chapter 2 verse 9 4 Yalkut Koheles ibid.

With this thought, we can understand the

‫גם כי אלך בגיא צלמות לא אירע רע כי אתה עמדי‬

is ‫ישוב הדעת‬.

above possuk. At a time of danger then many evils and troubles may befall us. The actual

Rav Shach signs off his chidush with the following sentiments:

persecution - ‫ רעות‬- may be outside our control and cannot be avoided. If there is war and starvation, then inevitably we must suffer.

However, as far as the ‫ צרות‬are concerned, this refers to the anguish and mental pressures as a consequence of the physical oppression, with effort this can be overcome. If one is unable to

SHAILATEXT 07403 939 613

TEXT

6

,‫הכותב בדמע בירושלים הנתונה כיום במצור ובמצוק‬

‫"מחוץ תשכל חרב ומחדרים אימה‬.

7

One who writes with tears in Yerusholayim, which is in a state of siege and oppression, “outside the sword bereaves, and inside there is terror”.

Megilah daf 6b 5

Tehilim chapter 23 verse 4 6 Ha’azinu chapter 32 verse 25 7

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

This week’s Shailatext is

‫לע”נ שמעון בן שרגא ז”ל‬

4

Rabbi Binyomin Hoffman

Torah Tidbits

The author can be contacted at leibhoff@gmail.com

Parshah

TORAH SHALL NOT BE FORGOTTEN )‫ כא‬,‫כי לא תשכח מפי זרעו (דברים לא‬ )‫כי הם חיינו ואורך ימינו ובהם נ יומם ולילה (מעריב‬

Shabbos 138b: R. Shimon bar Yochai: Heaven forbid that Torah would be forgotten from Yisrael - “Ki Lo Sishakach mi’Pi Zar’o”.

How do we explain “Yeshotetu Levakesh Es Devar HaShem” (Amos 8)?

Answer: They will not find the Halachah and Mishnah clear [even] in one place (there will be many different opinions).

Torah is what makes the Jews unique from all the other nations. G-d forbid that the Torah should be forgotten from our children. Rather, the Torah tells us that during the Galus, the clear understanding and one source for halacha will not be provided to us.

Specifically, Rabbi Shimon bar Yochai says this statement. Torah was given in the written format. Yet it is the Oral Torah and the hidden Torah that enables the completion of the goal of Creation. Thus, the last letters of this verse spell out “Yochai”:

‫כי לא תשכח מפי זרעו‬ Rashi on the Chumash (Devarim 31:21) comments and says that this verse serves as a

promise that the Torah will never be forgotten from the Jewish people totally.

that the rest of the written Torah, as well, will never be lost.

There is a discussion among the commentators how to interpret the meaning of this promise. When the verse says that “Torah” will not be forgotten, Rashi understands that we are assured that the song of Ha’azinu will never be forgotten. This song will remain as testimony for the Jewish people for all generations, and its lesson of the trials and tribulations of the nation and its destiny will accompany them on their trek through history.

However, there never was a promise that the rest of the Torah would be remembered forever. This, then, is what Rashi alludes to when he comments that the Torah will never be forgotten “totally”, because the song of Ha’azinu will always remain.

However, it is the oral teachings that are vulnerable, and there is a danger of their possibly being forgotten.

This is also how Maharsha understands the statement of Rebbe Shimon ben Yochai in our Gemara. Maharshal understands that the promise in the promise in the verse refers to the written Torah. The promise of Ha’azinu never being forgotten automatically indicates

The world is in need of a purified atmosphere. Purified air comes only through words of Torah. Words of Torah offer protection in general and for each individual in particular.

The division of the Six Orders of Mishna for memorization is intended for “when you walk on the road.” The Mishna or two recited from memory wherever one may be, in whatever sort of place he may be, will illuminate the bond between Israel and G-d. The letters MiSHNaH are the same as NeSHaMaH (soul). It is extremely difficult to find the words to express the tremendous benefit, with G-d’s help, in the general and individual protection that constant repetition of Mishna will bring. And there are no words to describe the tremendous gratification one thereby gives the Creator, may He be blessed. (Hayom Yom – Lubavitch)

ANSWER FROM LAST WEEK

riddle

Parsha

QUESTION

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

There is a letter in our Parsha that is distinct and is the last of a group of six letters spread out in three of the Chamishoh Chumshei Torah.

What is the letter, what are the other five and what makes them all so different.

CLUE Next time you look inside a written Sefer Torah look at the top of each column.

[Question: Two consecutive words occur in this week’s Parsha which are the last of a set of words that are spread out in just two other of the Chamishoh Chumshei Torah. In the Parsha they are read consecutively but in all the other nine occasions they are just single words. What are the words in this Parsha, what is so unusual about them, what are the other nine and in what Parshios do they come in?]

Lonu Ulevonenu (Parsha 29 Possuk 28) they have dots on top of them The other nine are the following .They only occur in Sefer Bereishis and Bamidbar.

1. Uveynechoh Parshas Lech Lechoh (Perek 16 Possuk 5) 2. Eylov Parshas Vayeroh (Perek 18 Possuk 9) 3. Uvekumah Parshas Vayeroh (Perek 19 Possuk 33) 4. Vayishokeyhu Parshas Vayishlach (Perek 33 Possuk 4) 5. Ess Parshas Vayeshev (Perek 37 Possuk 12) 6. VeAharon Parshas Bamidbar (Perek 3 Popssuk 39) 7. Rechoikoh Parshas Behaaloisechoh (Perek 9 Possuk 10) 8. Asher Parshas Chukas (Perek 21 Possuk 30) 9. Veisoroin Parshas Pinchos (Perek 29 Possuk 15) Source: Medrash Rabbah Parshas Bamidbar( Parsha 3 Ois 13).

Rabbi Daniel Fine

5

Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme

The author can be contacted at danielpfine@gmail.com

Parshah

The End Is Nigh

Parashas Vayelech is Moshe’s last speech to Bnei Yisrael regarding their conduct and faithfulness to Hashem. How did Moshe know that this was going to be his last speech?

The Ohr Hachaim (Devarim 31:1) writes that the opening words ‘vayelech Moshe’ hint to the fact that when a tzaddik is about to die he can feel part of his neshamah departing.

The words ‘vayelech Moshe’ mean that part of Moshe went - part of his neshamah left him, and therefore he knew he was about to leave this world. The Ramban, on the other hand, explains the words ‘vayelech Moshe’ to mean that Moshe went into the camp of the people, leaving the Levite camp where he resided, to take leave of them, like someone who is leaving his friend and wants to ask permission to do so. Such was Moshe’s humility.

Group Exercise One of the final mitzvos in the Torah is the mitzvah of hakhel, whereby once every seven years (after Shemittah), on the night after the first day of Sukkos, Bnei Yisrael gathered in the Beis Hamikdash to hear certain portions of the Torah read to them. This was a time especially conducive to achdus, for all loans were cancelled in the Shemittah, and Sukkos is a time when we leave the material comforts of our own home and dwell in our sukkah instead. The removal of the distractions of the material world helped the nation to bond together fully, by refocusing on the spiritual side of life, and by remembering that the entire nation is ultimately one neshamah. Therefore, upon hearing the spiritual lessons which featured in the leining of hakhel, we were able to do teshuvah as a unified nation.

Who’s A Mover?

There is a very sharp contrast between the titles of Nitzavim and Vayelech which brings out the greatness of Moshe Rabbeinu. This is relevant for us too, as the Rambam writes that every Jew can reach the level of Moshe Rabbeinu; and even though that needs explanation, at the very least it means that one can reach an aspect of Moshe’s greatness.

TIME4MISHNA

Bnei Yisrael are described as ‘nitzavim’ standing still, while Moshe, even when he is on the verge of his death, is described as ‘vayelech’ - he is moving. The contrast shows that Moshe was always moving and growing in his kedushah and taharah. The rest of Bnei Yisrael were relatively stationary in comparison to Moshe. With Rosh Hashanah coming up, it is our job to ensure that we are constantly moving and growing as Jews as opposed to being stationary in our spiritual life.

Writing Your Torah The mitzvah to write a Sefer Torah, the final mitzvah of the Torah, is in parashas Vayelech.

The Sefer Hachinuch writes that the idea behind this mitzvah is that we should each have an accessible Sefer Torah to read and learn from, so we would not need to go to someone else to borrow one. Thus, we would be able to spend copious amounts of time learning about Hashem’s mitzvos and developing our fear of Hashem. The Sefer Hachinuch goes on to explain that even if one has inherited or received a Sefer Torah from one’s ancestors, one is still obligated to write a Sefer Torah, for two reasons. First, in order to guarantee a proliferation of such Sifrei Torah amongst Klal Yisrael - that way we can lend out Sifrei Torah to those who do not have them. Second,

there is often a greater connection to a new Sefer Torah, especially if a person invested his own time and effort in it. Thus, writing a new Sefer Torah would inspire a freshness in one’s approach to learning through the Torah.

Interestingly, the Sefer Hachinuch notes that although one fulfills the mitzvah simply by writing an actual Sefer Torah, writing, and perhaps even buying, other sifrei kodesh commentaries on the Torah, for example - also fall within the logical ambit of this mitzvah.

This too guarantees a proliferation of Torah literature and a fuller understanding of the Torah. The Rosh echoes such sentiments, stressing the importance of writing Shas and commentaries too.

Hidden Light The Chofetz Chaim notes that the mitzvah to write a Sefer Torah (Devarim 31:19) comes right after the passuk which warns of Hashem concealing His Presence – hester panim - due to our sins. The Chofetz Chaim deduces two lessons from this juxtaposition. First, Torah learning protects a person even in times of hester panim. And second, it is (therefore) even more important to involve oneself in the study of Torah during times of danger and trouble this way the danger is more likely to be averted.

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

20 September - ‫י"א תשרי‬

19 September - ‫י' תשרי‬

18 September - ‫ט' תשרי‬

17 September - ‫ח' תשרי‬

16 September - ‫ז' תשרי‬

15 September - ‫ו' תשרי‬

14 September - ‫ה' תשרי‬

‫ג‬:‫ ז‬- ‫ז‬:‫כתובות ו‬

‫ ד‬- ‫כתובות פרקים א‬

‫ו‬:‫ ו‬- ‫ג‬:‫כתובות ו‬

‫ב‬:‫ ו‬- ‫ח‬:‫כתובות ה‬

‫ז‬:‫ ה‬- ‫ד‬:‫כתובות ה‬

‫ טז‬- ‫יבמו פרקים יג‬

‫ד‬:‫ ה‬- ‫ד‬:‫כתובות ד‬

Halacha from

Beis Hamedrash Learning Programme for Men

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

Hadlokas Haneiros Part VIII Lighting in a Hotel

Q

The hotel I’m staying at does not let us light candles in the room. Where should I light candles for Shabbos?

Numerous Poskim write that one fulfills his obligation of Hadlakas Neiros with electricity. Multiple reasons are given to allow lighting with electricity: one simple understanding is that the purpose of Hadlakas Neiros is for there to be light. Once the room is well-lit, one has fulfilled the obligation, whether it is done with fire or not.

Many contemporary Poskim (HaRav Elyashiv ztz’l etc.) even allow a B’rachah to be recited when lighting with an electric light.

One is not allowed to light candles in a location that is not connected to him. Therefore, one should not light Shabbos candles on a table in the lobby outside the ballroom, as it is a location that has nothing to do with the person lighting candles. Additionally, it is in a room that is already well-lit from electricity and no benefit is being derived from the candles. Rather, one should turn on an electric light in their room and recite a B’rachah. If necessary one may even turn on the bathroom light, walk out of the bathroom, and make a B’rachah on that light.

Some women prefer to light an actual candle for their Hadlakas Neiros. Such a woman should still do like the above and turn on the electric light in one’s room for Shabbos. But, instead of making the B’rachah, she should not talk and immediately walk down to the ballroom. Then, there, she can light candles and make a B’rachah, having in mind the electric light that was ‘lit’ in one’s room.

Adapted by Rabbi Avraham Chaim Slansky

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

Shiurim (for Men & Ladies)

Rabbi Alan Wilkinson

7

Rabbi, Great Ormond Street Hospital

The author can be contacted at genesisasw@gmail.com

tefilah Korbonos During the dark winter months the comfort of a duvet might make one forget the exhortations from the Shulchan Aruch that ‘one should strengthen himself like a lion to get up in the morning to serve his creator. ‘What are another five minutes? You will still be in shul for baruch Sheamar… ‘

I

heard the following in the name of Rabbi Shimshon Dovid Pincus zt’’l: “Imagine your washing machine breaks down and your wife asks you for help, …you open up the machine and fiddle around a little with the various parts, screws, nuts and bolts. You take it apart, fix it (you hope) and then piece things back together.

When you’re done, you stop to admire your handiwork with your wife and she notices some screws on the floor next to the machine.

What is this, she asks? Oh these screws are “extra”…they don’t need to be put back inside, so I just left them out, – you say!

There is no such thing as “extra screws”!

The manufacturer who created this machine, paid good money for those screws and they were strategically placed into the machine to serve a specific purpose and function! They are not extra! You many not appreciate them or recognize their utility, but they are most certainly NOT extra!

The same thing is true when it comes to Tefiloh. I see so many people who come into Shul late (missing Korbonos etc.) and play catch up with the Tzibbur and then proceed to Daven the “main” parts of the Tefiloh including Krias Shema and Shmonah Esreh, only to leave early before Ashrei, Oleinu etc.

They have the misguided idea that somehow the ealier pieces of korbonos and Pesukei Dizimra, as well as the final pieces before the end of Daveneing…these are “extra”…and it’s no big deal to skip them!

This is a big mistake! The manufacturer (Anshei Kneses Hagedolah) of these beautiful and special Tefilos, placed them there for a reason…they are not “stam” or “extra”.

Rather, they are important Tefilos which brings tremendous brachos and yeshuous to

the people who say them...and we must make an effort not to throw away these Tefilos, Chas V’shalom!’’

The Shelah HaKodesh says in Maseches Taanis, that one who recites korbonos, who understands what he is saying, as a substitute for the actual korbonos, will continue to be worthy of merit. Saying Korbonos is important: For example in Ta’anis 27b Hashem said to Avrohom “I have already instituted for them the order of korbonos. When they read them before Me, I will count it as if they offered them before me, and I will forgive them for their sins.” In Menachos 110a we learn: “One who involves one’s self in the study of the chatos, it is as if they brought a chatos. One who involves one’s self in the study of the asham, it is as if they brought an asham…”

According to some sources, one who does not recite korbonos has not created the necessary spiritual pipeline required for one’s prayers to effectively ascend to Hashem [Piskei Teshuvos] The Tamid offering is the most important of the korbonos since it is the most constant, brought twice a day every day. It is the korbon that represents the continuous connection between the Klal Yisroel and Hashem. All Jews were involved with the Tamid, since it was bought with the money collected from the half-shekel that every Jew donated annually to the Beis HaMikdosh. It therefore symbolizes Jewish unity. Because Israel is the heart of the nations, Hashem’s unity is expressed through the bringing of the Tamid, for the entire world connects to Hashem through the single Tamid offering (Maharal Netiv HaAvodah) .

Saying the Ketores, the incense component of the korbonos, especially when

recited from a claf, is cited by a number of sources as a segula for many things including eliminating sickness, saving the nation from foreign aggression, blessing in one’s work, granting one favour in the eyes of others, and becoming wealthy. Ketores is the quintessential spiritual offering, epitomized by the pleasing scent emanating from the spices.

Through the Ketores, a sublime spiritual light appears in the world which illuminates the inner souls of all creations and connects everything to holiness. It was made from spices that exude a pleasant scent, for smell is the most refined and spiritual pleasure there is in the world. The scent extends in all directions, to hint that all creations are influenced by an inner spiritual illumination that elevates them and binds them to holiness (Olas Ra’ayah).

There were eleven spices in the Ketores, all grounded thoroughly together so that they would be united completely, producing a favorable scent. Similarly, by unifying all powers completely for the sake of holiness, the world is uplifted and repaired. One of the primary spices used is the chelbenah, which alludes to the sinners of Klal Yisroel, who, in their roots, are equally connected to the sanctity of Yisroel. The chelbenah had a foul aroma but when blended as part of the Ketores, its odour would change; instead of ruining the fragrance of the Ketores, the addition of the chelbenah would make the smell of the Ketores even better. This teaches us that when all Jews unite for the sake of a sanctified goal, the inner merit of the sinners of Yisroel is revealed, and they too join to aid in the rectification of Klal Yisroel and the world (see Olas Ra’ayah).

Rabbi Yaakov Yosef Schechter

8

Author of Seforim, Parshah Pshetl

The author can be contacted at yankieschechter@gmail.com

The Torah Shield

Parshah

]'‫ א‬- ‫ וידבר את הדברים האלה אל כל ישראל” [ל"א‬,‫“וילך משה‬

T

“Moshe went and spoke these words to all of Yisroel.”

his was the last day of Moshe Rabbeinu’s life. Moshe Rabbeinu, “went.” Where did he go, and why doesn’t the Torah tell us where he went?

Targum Yonason tells us that Moshe went to the Bais Hamedrash. How did the Targum know that? In the ‫שאילתות דר’ אחאי גאון‬ it discusses the prohibition of washing on Yom Hakippurim. It says over there that if someone wants to go to the Bais Hamedrash, and a river is separating him from the Bais Hamedrash, is he allowed to go through the river in order to get to the Bais Hamedrash? So taught our Rabbonon, that if one is going to greet his Rebbe, or to hear words of Torah, and there is a river in his way, he is allowed to go through the river as long as his hands do not come out of the fold of his garment; and he is even allowed to return home through the water. The reason he is allowed to return home, is because if he is not allowed to return, he would not go, and we do not want him to refrain from going to the Bais Hamedrash. We learn from this, that on Shabbos and Yom Hakippurim, it is even permitted to go through water (which is generally prohibited, as one is not allowed to go to a bathhouse or the sort) in order to get to the Bais Hamedrash. We know (Zohar, Tosfos, and Rosh all say) that Moshe Rabbeinu died on Shabbos. It says in the Yalkut in Parshas Chukas, that between many portions of the lands of Klal Yisroel, there were rivers. The Torah tells us that on the last day of Moshe’s life, he went around to all of Klal Yisroel.

How could he go to all of them, if he needed to go through water, which is prohibited on Shabbos? The Targum Yonason therefore explains that while Moshe was going to speak to all of Klal Yisroel, he was also going to the Bais Hamedrash – and to go to the Bais Hamedrash, it is permitted to go through water. (‫)יד דוד‬ The main part of Teshuva is to return to the Torah Hakdoshah, for it is the mother of all life. Chazal were Mesaken in Shemoneh Esrei in the Brocha of Hashiveinu – “‫השיבנו אבינו לתורתך וקרבנו מלכנו לעבודתך והחזירנו‬ ‫ – ”בתשובה שלימה לפניך‬The first thing we ask for in the Brocha of Teshuva is that our Father, Hakodosh Boruch Hu, should bring us back to His Torah. Only after that do we ask that He bring us close to Him, and that we should return to Him with Teshuva. (‫)נחל קדומים‬ Moshe Rabbeinu went to the Bais Hamedrash. He was not giving a deep Pilpul Shiur to Klal Yisroel, for Chazal tell us that the gates of Torah wisdom were closed to him on this day – the last day of his life. The Torah did not want to write that which could have been possibly construed to be disparaging to Moshe, and therefore it did not state explicitly where he went. However, the Torah wanted to let us know that he went. In truth, this was the greatest lesson the great Moshe Rabbeinu could have taught us on the last day of his life. Even when the gates of Torah wisdom are

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Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home.

closed to you, still go to the Bais Medrash. The Yetzer Hara tries to get one to turn away from Hakodosh Boruch Hu. It is a perpetual goal of the Yetzer Hara, up until the last moment of one’s life. One could think that he lasted this long, and it’s almost over, there is no need to worry. The holy Moshe Rabbeinu teaches us that we must never stop learning the Torah Hakdosha – no matter what, under all conditions. The Torah gates were closed to him, and he still went to the Bais Medrash to learn. It would be the Torah Hakdosha that would protect him from the evil Yetzer Hara, and ensure that he remain on the proper path of Avodas Hashem for the remaining day of his life. The holy day of Yom Hakippurim is almost upon us. We read this Parshah as a prelude to Yom Hakippurim, for it tells us how to prepare for this special day. We must strengthen ourselves in the Torah Hakdosha, for it is the Torah Hakdosha which protects us from the Yetzer Hara. The Torah is our lifeline, and it brings us close to Hakodosh Boruch Hu. When we come close to Hakodosh Boruch Hu, it will cause us to do Teshuva, and come even closer to Hakodosh Boruch Hu. May we be Zoche to do a proper Teshuva, and be Zoche to a ‫גמר חתימה טובה‬.

A Quick Vort: Ma’ayanah shel Torah

by Yisroel Avrohom Kaye The posuk (Devorim 31:1) says “And Moshe went and spoke these words to all of Yisroel” The Maayano shel Torah asks a question that he attributes to earlier Tzadikim.

Why are we not told where Moshe went?

He explains that the posuk implies that Moshe Rabeinu “went into” the heart of every Jew. Every Jew in every generation has within his heart a spark of the neshomo of Moshe Rabeinu. The answer can therefore be found at the end of the posuk “to all of Yisroel”.

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