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North West London's Weekly Torah and Opinion Sheets
A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone.
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PURIM
PREPARING FOR PURIM – SHADOW AND SUBSTANCE
Dayan Yehonoson Hool
Newly appointed to the Federation Beis Din The Gemara (Megillah, 12a) teaches that Haman was only able to plan the destruction of Klal Yisrael because it had been decreed in Heaven too that it should be so. The Gemara relates that the talmidim of R’ Shimon bar Yochai suggested that the reason this gezeirah was decreed against the Jewish people at the time of the Purim story was because they derived pleasure from the feast of Achashverosh. As the Megillah relates at the beginning, the king made a seudah for all the residents of Shushan, and Chazal tell us that the Jews who lived there also attended. R’ Shimon himself pointed out, though, that if that were the reason for the gezeirah, only the Jews of Shushan should have been ordered killed, because only they attended the seudah. Why was it decreed in Heaven that all the Jews in the rest of the world should also be annihilated, ch”v? R’ Shimon then explained that the reason for the Heavenly decree was because Jews from all over the world had prostrated themselves in front of the idol that Nevuchadnezzar had set up some years earlier. The talmidim, noting the severity of that transgression, then wondered how it was that the decree was not indeed carried out. Should favouritism be shown in such circumstances, they asked? R’ Shimon replied that they only performed the act of prostration outwardly, because they were forced to do so, but in their hearts and minds they rejected the idol worship. For this reason, Hashem too only dealt with them “outwardly,” to frighten them into repentance. This Gemara is very puzzling. The decree was very real – lehashmid laharog ule’abeid. Only because Klal Yisroel did teshuvah was this gezeriah rescinded. How can the Gemara describe the situation as being only an empty threat?
Riddle of the Week
For the answer to this, suggests the Panim Yafos (Devorim, 31:17), one has to look carefully at the chronology of the events in the Megillah. On the 13th of Nissan letters were sent out to all the 127 provinces,
decreeing that the Jews were to be annihilated. When Mordechai told Esther about this, she instructed the Jews of Shushan to fast for three days. On the 15th of Nissan (see Rashi, Megillah, 16a), she went into Achashverosh and invited him to a seudah together with Haman. She then invited them both to another seudah the next day, the 16th of Nissan, at which Haman’s plot was exposed and he was executed. In fact, then, the plot against the Jews was foiled within four days of being initiated. The Jews in Shushan had become aware of it in real time, and had fasted and repented for three days. But the Jews further afield in Achashverosh’s kingdom would not have known about the plot until some time after it had been already foiled. So by the time that the first letters arrived to places at a distance from Shushan, decreeing the destruction of the Jewish people, these letters were in fact already irrelevant – but the Jews living there would not know that until later, when news would arrive that the decree had been rescinded only days after it had been initiated. So for the Jews in Shushan, the gezeirah was in fact very real, but for the Jews in the rest of the world, by the time that they were informed of the gezeirah, it was only “outwardly” a gezeirah for although they did not know it at the time, the threat was empty. Now we can understand the Gemora. R’ Shimon bar Yochai was not disputing the reason given by his talmidim but adding to it. There was a double gezeirah (Rashi, Esther, 4:1). For the Jews of Shushan, their transgression was enjoying partaking of Achashverosh’s seudah in Shushan. They had no excuse, so for them the gezeirah was genuine. They sinned by wrongly benefiting from the seudah, so their repentance required the opposite – fasting and doing teshuvah. For the Jews in the rest of the world, the sin was bowing down to the idol. Although they should have been moser nefesh, they at least had an excuse that they were doing it only outwardly and didn’t mean it. So their atonement was via an empty threat – a gezeirah that although they didn’t know it, was only outwardly a threat. When Purim comes round every year, this teshuvah and commitment to avodas Hashem is renewed. A day of mishteh vesimchah carried out leshem mitzvoh gives us the opportunity to benefit from this world in a positive way, by utilising the Divine brochos of seudah and simchah, leshem shomayim.
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As we know this week’s sedra tells us about the various korbanos and one type of animal that can be used is Bakar which can mean bulls or cows . Chazal tell us of two incidents in Nach one to do with korbanos where a “speaking bull” is involved and one to do with the mishkan / beis hamikdash involving “singing cows”. What are the 2 incidents and what is the mekor for the Divrei Chazal? Any comments can be directed to bkahan47@yahoo.co.uk. Answer on back page.
BY BORUCH KAHAN
ONEG SHABBOS CHAI! With tremendous thanks to the generous donors and sponsors who have given the Oneg Shabbos a lifeline.
For any questions on Divrei Torah please contact the Editor in Chief,
Rabbi Yonasan Roodyn
rabbiroodyn@ jewishfuturestrust.com
Rabbi Jonathan Dove
ZACHOR
THE MISPLACED HUMILITY OF A GREAT KING
2
B.Sc. M.A. BACP Reg. Psychotherapist
Shaul Hamelech is commanded by Hashem through Shmuel Hanavi to annihilate the nation of Amalek and to destroy all of their livestock: “So says Hashem, I remember that which ‘Amalek did to Israel, how he laid wait for him on the way, when he came up from Egypt.’ Now go and annihilate Amalek and utterly destroy all that they have and take no pity on them; but slay both man and woman, infant and suckling, ox and sheep, camel and donkey.” (Shmuel I, 15:2-3) However Shaul Hamelech does not fully execute Hashem’s command: “But Shaul and the people had pity on Agag (king of Amalek) and on the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but everything that was of little value and weak they destroyed utterly.” (15:9) Hashem then indicates his disappointment in Shaul Hamelech: “The word of Hashem came to Shmuel saying, ‘I regret that I have made Shaul king; for he has turned away from Me and he has not fulfilled My word.” (15:10) The next day Shmuel woke up early in the morning to meet Shaul: “Shmuel came to Shaul; Shaul said to him, ‘Blessed are you to Hashem, I have fulfilled the word of Hashem.’ Shmuel said ‘And what is the sound of the sheep in my ears and the sound of the cattle that I hear?’ Shaul said ‘I have brought them from the Amalekites, for the people took pity on the best of the sheep and cattle in order to slaughter them to Hashem but we have destroyed the remainder’.” (15:13-15) Shmuel is now about to share Hashem’s criticism of Shaul with the king himself: Shmuel said to Shaul, ‘Wait, I shall tell you what Hashem spoke to me last night.’ He (Shaul) said to him, ‘Speak’.” (15:16) Let’s pause here for a moment and contemplate – what is Hashem’s criticism of Shaul likely to be? I would have thought lèse majesté - a treasonous crime against the King of Kings or at the very least gross insubordination – defiance of Hashem’s authority! Shmuel is poised to deliver the word of Hashem to Shaul what comes next is astonishing! “Shmuel said: ‘Is this not so? – Though you are small in your own eyes, you are the head of
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the tribes of Israel; and Hashem has anointed you to be king over Israel.” (15:17)
לעילוי נשמת
אבי מורי
Reb Zev ben
Hashem homes in on Nochum Shimon z”l the very essence of why Yahrzeit on Taanis Esther Shaul did not fulfil this command to annihilate Amalek. Had he fulfilled the command there would not have been the possibility for the murderous Purim plot of the wicked Haman haAgagi. Given that Haman was a descendant of Agag, had Agag have been killed as commanded by Hashem, the wicked Haman would not have even come into being. Furthermore according to some opinions, with the total demise of Amalek - the nation that was the antithesis of G-dliness in this world, Shaul may have ushered in the epoch of Moshiach! What is the particular trait that so undermined king Shaul in such a disastrous way, that led him to neglect his duty to Hashem and follow the desires of the people? The answer is: a tragically misplaced humility, a deficit in the regard and appreciation of his God-given role and responsibility as king of Israel. The Mahari Kara points out in his commentary that the signs of this trait were already discernable much earlier. When Shmuel seeks out Shaul and indicates to him that he is going to be proclaimed king, Shaul responds by saying: “Behold I am a Ben-yemini from the smallest of the tribes of Israel, and my family is the least of the families of the tribe of Benyamin? Why do you speak to me so?” (Shmuel I, 9:21). The Metzudas Dovid comments that Shaul was saying “I am not fit for monarchy.” Already at that stage Shaul felt himself unfit to be king and yet this is exactly the role that had been designated for him by Hashem through the prophecy of Shmuel. He should have lived up to the lofty challenge and fulfilled the command of Hashem regarding the annihilation of Amalek. In so doing he may even have merited to have become the very person to usher in the epoch of Moshiach. Humility is a wonderful trait and according to Iggeres HaRamban it is the “midah tovah micol hamidos tovos” – the superlative character trait from the best of all the character traits. Yet this should not conflict with one’s role in life when in a position of leadership and tasked to fulfil our G-d given mission in this world. May we merit the arrival of Moshiach and the rebuilt Beis HaMikdash speedily in our days!
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Why is there a small aleph in the Hebrew word of “Vayikra”?
ON SHABBOS [Part 2]
Rabbi Yonasan Roodyn Aish UK, Oneg Shabbos Editor in Chief, and Member of Federation ShailaText team
FEDERATION
אמירה לעכו''ם- NON-JEWS
3
A hint which is NOT in the form of a command is a suggestive statement that neither includes a request to take action nor mention of the melacha5. This type of hint is permitted when no prohibited benefit results from the melacha.
Whenever the Rabbis forbade one to have benefit from melacha done by a non-Jew, this does not only apply to Shabbos, but also extends into Motzei Shabbos for the amount of time that it would have taken for him to do the melacha. This is so as to ensure that there is no benefit whatsoever from getting a non-Jew to do melacha on Shabbos.
ÂÂ One may therefore say to a non-Jew, ‘My bedroom lights are on and I am unable to sleep.’ The non-Jew may then turn off the light.
ÂÂ One may say, ‘It is such a shame that so much electricity is being wasted.’ The non-Jew may then turn off the light.
ÂÂ One may say, ‘The food cooking on the stove is burning.’ The non-Jew may then lower the flame.
ÂÂ If a Jew told a non-Jewish mechanic to fix his car on Shabbos and this job takes two hours, the Jew may not use the car for an additional two hours after Shabbos. If the non-Jew did the melacha for his own benefit, a Jew may benefit from it on Shabbos. If he did if for both his own benefit and also for the Jew’s benefit, the Jew may have benefit as we assume that the non-Jew did it primarily for himself. In such a case, when the non-Jew has finished having benefit from the melacha (e.g. he no longer needs the light that he has turned on) the Jew may ask the nonJew not to turn the light off. This is because no additional melacha is now being done.
ÂÂ If a non-Jew is being employed to do the washing up, he may turn on the light and use hot water as this is for his own comfort1 and the end result is that same as if he would have done it without doing any melacha.
Often, after being hinted to, the non-Jew will say, ‘what would you like me to do?6’ In such a case, the Jew will have to repeat the hint without making any sort of request or mention of the melacha. If the non-Jew persists, the Jew may still not respond, ‘Yes’. Such a statement is tantamount to saying, ‘Yes I would like you to turn off the lights’. If these hints fail to produce the desired result, there are poskim who permit one to specifically ask the non-Jew to turn off the light. One may not tell a non-Jew before Shabbos to do melacha on Shabbos. He may, however give a hint in the form of the command7.
ÂÂ During the week, one may say, ‘Why didn’t you turn off the lights last Shabbos after the meal.’ One may not tell a non-Jew on Shabbos to do a melacha after Shabbos. One may however hint in the form of a command to ask him to do melacha after Shabbos. Since any melacha done by a non-Jew is ‘only’ an issur derabanan, there are leniencies that apply to enable one to ask a non-Jew to do a melacha derabanan8. These leniencies apply in the following cases. 1. For the sake of a mitzvah9.
In certain cases the Rabbis were concerned that the non-Jew’s genuine concern for the Jew’s wellbeing would result in him performing additional melacha for the Jew at the same time as doing the melacha for himself2.
If a mitzvah cannot be fulfilled unless a certain melacha derabanan is done, one may ask a non-Jew to do it. • One may ask a non-Jew to carry a siddur to shul10 or bedding or food to a house for the comfort of guests. In these cases the non-Jew should pick it up and put it down himself11.
ÂÂ If a non-Jew boiled up water and was aware that his Jewish friend could also use the hot water, the Jew may not benefit from the water due to the possibility that the non-Jew added extra water to the pot for the Jew’s needs.
• One may ask a non-Jew to arrange for items basic to the Shabbos meal via melacha derabanan.
ÂÂ If the non-Jew turned on the light for himself, a Jew may benefit from this as no additional melacha would be necessary if the non-Jew wished to benefit the Jew.
2. To avert a substantial financial loss12. • If a freezer well stocked with meat became disconnected on Shabbos, one may ask a non-Jew to plug in the freezer.
Just as one may not ask a non-Jew explicitly to do melacha for him, he may also not hint to him to do the melacha3. A hint in the form of a command is one that contains either corrective action or a mention of the melacha that would need to be done.
ÂÂ One may not say, ‘please help me out, the lights are on in my bedroom and I cannot sleep.’ This is because he has asked the non-Jew to take action4 ‘please help me out.’
• If an air conditioner began to freeze up he may tell a non-Jew to turn it off, this because failure to do so may necessitate a major repair13. 3. To alleviate considerable pain. 4. To maintain human dignity.
ÂÂ One may also not say, ‘I cannot turn off the lights because it is Shabbos.’ Even
• This also includes a case where one would suffer disgrace or embarrassment unless a melacha derabanan was performed for him.
though he has not asked the non-Jew to take action, he has mentioned the melacha.
To be continued בע''ה
ÂÂ Hinting by means of a gesture is also considered to be a hint in the form of a
. מג''א ש''ז ס''ק ל''א5 .25-26 ' הלכות אמירה לעכו''ם עמ6 .' ועי' שו''ת מחזה אליהו סי' ל''ח אות ב.'ב' מ''ב ס''ק י: או''ח ש''ז7 .כ''א: או''ח תקפ''ו8 .'ה: או''ח ש''ז9 .נ''ו:' שש''כ ל10 . שש''כ שם ועי''ש הערה נ''ה11 .'ה: או''ח ש''ז1 2 .31 ' הלכות אמירה לעכו''ם עמ1 3
command. .'ט:עי' שש''כ ל''א .י''א:או''ח שכ''ה .כ''ב:רמ''א ש''ז .כ''ב מ''ב ס''ק ע''ו:או''ח ש''ז
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What is another name of Sefer Vayikra and why?
THE GATES OF PRAYER
Rabbi Zev Leff Rav of Moshav Matityahu
And Hashem called to Moshe... (Vayikra 1:1) The Rosh in his commentary to the Torah explains that the aleph in the word vayikra, with which the third book of Torah begins, is reduced in size to reflect the humility of Moshe Rabbeinu. Remaining to be understood is why this hint to Moshe’s humility is placed specifically at the beginning of Sefer Vayikra. Vayikra opens with the numerous and complex laws concerning the Temple sacrifices. With the destruction of the Beis Hamikdash, prayer avodah (service) of the heart - replaced the avodah of the sacrifices. Yet in the Gemara (Berachos 32b) we are informed that from the time the Beis Hamikdash was destroyed, the gates of prayer were also locked. But the gates of tears were not locked. Rashi explains that the gates of tears refers to another type of prayer - prayer with tears. Thus we learn that there are two distinct types of prayer - prayer with tears and prayer without tears. Let us examine these two types of tefillah. Rabbi Chaim of Volozhin zt’’l in Nefesh HaChayim, describes how Hashem created the world with an intricate system of spiritual powers, through which Hashem’s bounty and influence is brought into the physical world. This system is activated by Torah learning, mitzvos and tefillah. Hashem put us into this physical world so that we could earn the ultimate spiritual reward which He desires to bestow upon us - an intimate relationship with him. We do not simply earn this reward. Rather we create that relationship through our actions in this world. By learning Torah, doing mitzvos and davening, we furnish the energy to activate the framework through which Hashem relates to this world. It is in this context that the Gemara says in Berachos (7a) that Hashem prays. The Rashba explains that Hashem’s desire is to bestow His Divine benevolence upon us. But He has decreed that we must initiate this relationship. It is as if He prays for us to do our part so that He can fulfil His true desires. When we daven to ‘..Give power to Hashem ‘, it is this to which we refer. By fulfilling the conditions He has set, we give, as it were, the power to Hashem to shower His bounty upon us. Berachah, the Rashbah continues, refers to something which increases, enhances and intensifies. (A breichah, for instance, is a stream in which the flow of water is constantly increasing and intensifying). Our berachah is a means to open up the conduits of Hashem’s good to the world by entering into a relationship with Him. When one makes a berachah before he eats, he activates those spiritual realms through
PARSHAH
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which Hashem provides food and opens wider the conduits of Hashem’s bounty. He thereby replenishes that which he is eating. On the other hand, one who does not make a berachah is like a thief, for he does not compensate for what he removes from the world (Berachos 35a). Rabbi Yosef Leib Bloch zt’’l in Shiurei Da’as on the korbanos (sacrifices) shows how the sacrifices served to unite and elevate all mundane powers towards the service of Hashem and thereby activated the system Hashem created to bring the world to fulfilment of His purpose. The Maharal adds that the greatest power to activate the spiritual realms emanated from the Beis Hamikdash and with its destruction those specific gates were locked. (One can still penetrate even locked gates but only with great effort and difficulty.) There is, however, another type of tefillah that was not affected by the destruction of the Beis Hamikdash, the passive tefillah of tears and submission. In this context, bracha has a totally different connotation. The Jew stands before Hashem and bends his knee and says: “Baruch You, Hashem, are the source of all blessing and without You I don’t even have a leg to stand on. I bend my knees in recognition of this, Atah - It is you, Hashem, and not I, who can provide for my very existence and for my most basic needs.” At the beginning of Shemoneh Esrei, which replaced the temple sacrifices, the Jew bows his body in total subjugation and submission as he proclaims these words. But once he recognizes this fact and submits himself into Hashem’s hands and calls upon His name - Hashem - then he can stand erect knowing that Hashem is his support. This is the tefillah of tears, a passive, yet very potent power. All of tefillah expresses this idea: “Heal us Hashem and we will be healed.” is not only an entreaty but also a statement of dependence and submission. Even when the sacrifices were still brought and were offered with the intention of affecting the celestial realms and opening the conduits of Hashem’s blessing, this attitude of complete submission was still part of the offering. Both Ramban and Sefer HaChinuch explain that one must identify with the animal being slaughtered as an act of selfnegation and submission to Hashem. R’ Simchah Bunim of Pshischa zy’’a, said that even though the gates of tears remain open, nevertheless gates are necessary to prevent improper tears from entering. The tefillah of tears must be composed of tears of hope, trust and faith that Hashem will help, not tears of depression, dejection or despair. Sefer Vayikra, which details the sacrifices of the Bais Hamikdash, begins with a hint to Moshe’s humility because all avodah - whether avodah of the heart or that of the sacrifices - requires self-negation and submission. It requires, even in its active form, a realisation that ultimately all emanates from Hashem and all that we do is, in the final analysis, only an expression of submission to Hashem’s will. For this one needs humility. Hence, the small aleph - both a sign of humility and the letter which represents Hashem’s oneness and unity. It is with this word: Vayikra, with its small aleph, that Hashem calls to man to serve Him both actively and passively, to bring the world to its completion.
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Why do some children start learning chumash from Parshas Vayikra and not Bereishis?
WHAT IS OUR SACRIFICE?
Rabbi Avrumi Marmorstein
The Jerusalem Kollel, headed by Harav Yitzchak Berkovits
)אדם כי יקריב מכם קרבן לה׳ (ויקרא א׳ ב׳ At the beginning of the parsha (1:2), with the introduction to korbanos, the pasuk says, “”אדם כי יקריב מכם קרבן לה׳. “When a man will bring a korban to Hashem.” Later (4:2), the pasuk introduces the korban chatas, the sin offering, “ ”נפש כי תחטאLiterally, ”When a soul will sin.” We can see from these pesukim that man is essentially is made of two parts. One is the adam, derived from the word adama- earth. This represents man’s earthly desires and his materialistic side. The second aspect of man is his nefesh - soul, which represents spirituality and closeness to Hashem. When one dies, the adam returns to the earth and the neshama goes to be close with Hashem. At the time of techiyas hameisim, the neshama will return to elevate and purify the adam. Rav Leib Chasman zt’’l asks: if the adam pushes us to sin and the nefesh pulls us close to Hashem, then why regarding korbanos does the Posuk say “adam,” and by sin say “nefesh?” The root word of korban is karov - close, which is represented by nefesh, not adam! What exactly does adam represent? The Nefesh HaChayim stresses the connection of adam. Look how one single act of adam harishon changed the whole world and the course of mankind! One must realise the potency of your actions! Even if we don’t see the results of our decisions and actions, recognise that you too are adam! Decide to go about correcting the state of mind which led to that choice of action, bring a korban. Rav Chasman answers that the Torah is trying to teach us that both halves are always present. When we go to sin, we have to drag along the nefesh and degrade it through the horrible experience. However, the opposite is also true. When we bring a korban, the adam is uplifted and sanctified. The Alshich, quoting the Ramban, gives a powerful answer to these questions. He remarks that the essence of bringing a
PARSHAH
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korban is not the actual offering of the animal, but rather how the sacrificing serves as a cleansing of the soul of the person who brings the korban. When someone witnesses the various processes of the bringing of a korban, including slaughtering the animal, removing and cleaning the various parts, catching and sprinkling its blood, and, lastly, burning the animal on the mizbeach, he should think to himself that the animal is replacing him, as he really should have to undergo such experiences to somehow counteract all of his negative actions. Such an idea is reinforced by the pesukim’s addition of the seemingly superfluous word of ”( “מכם1:2), as it becomes clear that the korban should actually be “מכם,” from you, yourself, but Hashem, in His infinite kindness, allows klal yisrael to sacrifice animals in their steads. Thus, through the bringing of a korban and the accompanied introspection, he will become a holier person and prevent such acts from occurring in the future. This is similar to an idea of Rabbi Mordechai Kamenetzky. He writes that adam, a single man, and mikem, the greater community, are as one. When an individual does an action, whether good or bad, he affects everyone. One man can be responsible for the whole nation. Both views on this pasuk present a similar message. When we do an action, we must have in mind that we affect much more than just ourselves. The Slonimer Rebbe shlit”a explains that this is what is meant by the word “”מכם, from you. Don’t simply bring an animal! The sacrifice must be מכם, from you! Sacrifice yourself! If the korbon is מכם, then and only then is it a “korban laHashem”; a true means of drawing close, the root of the word korbon is karov, meaning close, to Hashem. Though we don’t have korbanos unfortunately today, we do have this concept of ‘sacrifice’, of giving from ones self.. If we cannot offer an olah, a shelamim or a chatas, we can at least learn from their lessons what ‘sacrifices’ need to be made in life to prepare the way for our ultimate victory, and of the ultimate redemption.
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Sefer Vayikra deals mainly with korbanos. What does the word “korban” mean and why call it this?
PARSHAS ZACHOR REMEMBERING AMALEK
Rabbi Yehonasan Gefen
ZACHOR
6
Rabbi for Keter HaTorah
Throughout history, many nations have tried to destroy the Jewish people. However, we are commanded to permanently remember the attack of only one of these nations; that of Amalek, when they attacked the Jewish people shortly after the splitting of the Sea. In order to gain a deeper understanding of the danger that Amalek poses to the Jewish nation, it is instructive to closely analyze the commandment to remember their heinous deed: “Remember what Amalek did to you, on the way when you were leaving Egypt; that he happened upon you on the way. and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d.”1 The majority of the verse focuses on Amalek’s despicable actions, such as how they attacked us when we were weak and tired. However, the end of the verse points out the main negative characteristic that Amalek displayed - that they did not fear G-d. Rav Moshe Sternbuch shlita notes that Amalek are known to be the epitome of evil, and surely possess numerous terrible traits and beliefs. Accordingly, he asks that it is difficult to understand why the Torah focused in particular on the seemingly mild flaw of lacking in ‘yiras Shamayim’? He explains that the Torah is teaching us that the root cause of Amalek’s evil character was his lack of yiras Shamayim.2 Why is this the case? One significant aspect of yiras Shamayim is that one who fears G-d is aware of Hashem’s involvement in the world. He sees Divine Providence in everything that takes place. He then takes this awareness and uses it to understand how HaShem is communicating to him. This greater recognition brings one who fears G-d closer to fulfilling His will. In contrast, one who lacks yiras Shamayim is blind to the events around him. He does not see G-d’s hand in the most miraculous events, rather he irrationally ascribes it to the random laws of nature. Thus, he is not moved by anything, no matter how remarkable. Such a person will never come closer to the truth because nothing affects him. Amalek epitomised this trait. They were aware of the remarkable miracles of the Ten Plagues and the splitting of the Sea, yet they paid no attention to the logical consequences of these events - that there is an All-Powerful Being who was guiding the Jewish people. 1 2
Ki Seitsei, 25:17-18. Taam v’Daas, Devarim, Ki Seitzei,25:18, p.163. Also see Ayeles Hashachar of Rav Aharon Yehuda Leib Shteinman shlita, Ki Seitzei, 25:18, for a similar approach.
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They refused to recognize any sense of uniqueness about the Jewish people and flagrantly attacked them. In this way, their lack of ‘yiras Shamayim’ was the source of their evil actions. This idea is further described by the Torah: It explains how Amalek “happened upon” the Jewish people. The hebrew word used here is ‘korecha’. Chazal teach us that the root of korecha is similar to the word for ’cold’ - ‘kor’ - Amalek cooled down the world’s fear of the Jewish people that they felt after the miracles of yetzias Mitzrayim. They bring an analogy of a boiling hot bath, that is so hot that no person can go inside. Then, one person jumps inside it. He burns himself but he cools it down for the other people to be able to go in it. Similarly, the non-Jewish nations were afraid to fight the Jewish people after all the miracles that they had experienced. Amalek paid no heed to these miracles and attacked. Even though they greatly damaged themselves, they also reduced the fear of the other nations towards the Jews. Why did Amalek respond differently from the other nations, to the miracles of yetzias Mitzrayim. The non-Jews worshipped false G-ds but they believed in the idea of a power guiding a nation. Accordingly, they believed in the ‘G-d of the Jews’ and paid heed to His protection of the Jewish people. Amalek, in contrast, seem to have been atheists. They believed in no force, therefore they attributed all of the wondrous events of yetzias Mitzrayim to chance. Accordingly, they could ignore all the signs and jump into the boiling bathtub. We have seen that the root of Amalek’s evil was their belief in the randomness of events and the accompanying total rejection of a Higher Being. This caused them to react ‘coldly’ to everything that they witnessed, and even to cause other nations to ‘cool down’ their fear of the Jewish people. This attitude is something that is unique to Amalek amongst all the nations, and in a certain sense, poses more of a danger to Torah observance than the idolatrous beliefs of the other nations. It causes ‘believing’ Jews to lose their sense of wonder about the miracles that surround them, and to even subconsciously attribute them to chance. Moreover, it prevents a person from learning from events around him, making him immune to the lessons that Hashem sends him. in this vein, Rav Sternbuch discusses a person who merits to see the salvations of HaShem and His wonders, yet remains blind to what goes on around him, and is not aroused to fear HaShem. Rav Sternbuch writes that such a person should know that he is surrounded by impurity and is under the influence of Amalek.3 When we read Parshas Zachor we should focus on the lack of yiras Hashem that characterized Amalek. Through this contemplation may we merit to remove the power of Amalek from the world. 3
Ibid.
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KASHRUS STORIES [Part 3]
HALACHAH PARSHAH
7
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BENEFITING FROM FORBIDDEN MIXTURES Mr. Davis arrived home in the evening to a familiar sight. His son, Nat, was in the yard, surrounded by three cats, who were purring in anticipation of the supper Nat was about to feed them. Nat loved animals, but as his parents absolutely refused to allow a pet into the house, he had to make do with feeding the stray neighborhood cats. Mr. Davis was used to seeing Nat feeding the cats the scraps of meat, fish or cheese left over from supper. So he was rather taken aback when he saw Nat holding a pot that seemed to contain whole pieces of food. “What happened to that meal?” he asked. “Why are you giving it to the cats? Did it get burnt?” “No,” said Nat. “But as it was a meat meal that was mistakenly cooked in a ben-yomo dairy pot (used in the last twenty-four hours), it is treif. As we can’t eat it, let the cats enjoy it at least!” “Now just hang on a minute,” his father said. “Even though the food is indeed treif, because the pot was a ben-yomo, it might be prohibited to give it to the cats. What is in that pot? Beef or chicken?”
Nat stared at his father in disbelief. “It’s chicken. But what difference does it make? Why should cats not be allowed to eat treif food?” Do you know? ANSWER If beef, veal or lamb was cooked in a ben-yomo dairy pot, the meat may not be eaten and no benefit may be derived from it, because the Torah forbids not only cooking and eating meat-milk mixtures, but also benefiting from them in any way. Therefore, Nat wouldn’t be allowed to feed the cats such meat because he derives pleasure from feeding them. However, with poultry (chicken) the halachah is slightly different. Chazal forbade eating poultry-milk mixtures, but one may benefit from them. Therefore, Nat may give the treif chicken to his cats, or alternatively, to a non-Jew to eat. (As an aside, the dairy pot needs kashering, regardless of whether it contained meat or chicken.)
LIDS Meir and Dudi came home from school one day to an empty house. Their mother had gone to the dentist, and their father wasn’t due home for another couple of hours. Mommy had left them a milchig supper, but the problem was they were still fleishig from lunch in school. Rummaging around in the fridge, Dudi found a couple of chicken quarters and decided to warm them up for supper. He popped the chicken into a pot, added some sauce, covered the pot, and set it to boil. Ten minutes later, the chicken was steaming hot, and Dudi was just about to serve it, when Meir suddenly cried, “Oh no! The lid you used is milchig!” Dudi gasped. “What do we do now?” he cried. “Do you know the halachah?” Meir didn’t, so he phoned his father at work. His father asked him three questions about the food and the lid. Meir put the phone down with a resigned expression on his face. “I’m afraid it’s all treif – the pot, food and lid – everything! We have to throw the chicken out and the pot and lid need kashering.”
What three questions did their father ask and why was everything treif? ANSWER The three questions were: 1. Was the chicken hot (at least 45ºC / 113°F)? If it was cold, there’s no problem. 2. Was the milchig lid a ben yomo (used in the last twenty-four hours)? If not and it was a clean, smooth lid, there’s no problem with the food and the pot, but the lid must be kashered. 3. How much chicken was there? If the chicken was at least sixty times the volume of the lid, the food would be permissible, but the pot and lid would need kashering. As Meir and Dudi’s chicken was hot, the milchig lid was a ben yomo and there was not enough chicken in the pot, everything became treif.
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SANCTIFYING ONESELF THROUGH THE PHYSICAL
Rabbi Yissochor Frand
PARSHAH
8
Magid Shiur, Yeshivas Ner Yisroel, Baltimore
The medrash in this week’s parsha says, “Rabbi Yochanan said, Hashem only reveals himself to idolaters at night -- a time when people separate from one another -- as it is written ‘Hashem came to Avimelech in a dream at night’ [Bereshis 20:3] or ‘Hashem came to Bilaam at night’ [Bamidbar 22:20]. However, Hashem reveals Himself to Jewish prophets during the day, as it is written ‘And he sat at the opening of the tent in the heat of the day [Bereshis 18:1]’.” What is the meaning of this medrash? The Ateres Mordechai explains that this medrash is teaching a very significant difference between Judaism and other religions. Many religions believe in a basic dichotomy between the physical and spiritual. They believe that if a person really wants to reach the highest levels of spirituality, he must separate himself from physical things,
be celibate, become a monk. The more separate a person can become, the more holy he can become. Judaism teaches us just the opposite. Torah teaches that the highest form of holiness comes through material matters. As the Kotzker Rebbe explains “v’anshei kodesh Te’heyu Li” – ‘holy people you shall be to Me’. I want you to be both ‘holy’ and ‘people’, not holy angels. We believe that a person can sanctify that which is physical. He can take a meal and make it into a Shabbos meal. He can take any act and elevate it to a higher form. That is our goal. “Through all your paths, know Him” [Mishlei 3:6]. By infusing all of our activities -our eating and sleeping and drinking and work -with holiness, we can become close to Hashem. This is precisely the meaning of the medrash. Hashem must come to Bilaam the idolater at night, at a time when people are separated from one another and when physical activity is on the wane. Only then can Bilaam deal with spirituality. Otherwise, he is not able to deal with the conflict between the spiritual and the physical. However, Hashem can come to a Jewish prophet, l’havdil, even during the day, when the prophet is occupied with daily activities. Even in the midst of all that, there can be spirituality. This is a powerful ethical teaching. The essence of a Jew’s life is about taking his daily activities -- the accounting and the doctoring and the practicing of law -- and infusing them with a kedusha. Every act that a person performs should be for the sake of Heaven.
ANSWERS 1. Due to Moshe’s great humility, he wanted to remove the letter Aleph so that it spells “Vayekar”, a word used by Bilam, that means he happened to call him. However, the addition of aleph shows that it was a special calling from Hashem. However, to fulfil Moshe’s desire, the letter aleph was made smaller. (Baal Haturim, Vayikra, 1:1). 2. Toras Kohanim, since Sefer Vayikra mainly discusses the mitzvos relevant only to the Kohanim. 3. The medrash (Yalkut Shemoni, Tzav 479) brings that the children who are pure (from sin) should learn Sefer Vayikra that deals with sacrifices that are pure. 4. The word “korban” comes from the word “karov” meaning to come close. This is because the sacrifices come mainly for atonement that brings the sinner back to coming closer to Hashem. 5. Chazal say that by reading the parsha of korbanos it can be considered as if we have actually brought the sacrifice! 6. “Korbanos” include animal sacrifices (known as “zevachim”) and also from things that grow from the ground, e.g. flour (known as “menachos”).
Riddle Answer a) The talking bull is the bull that Eliyahu Hanavi was going to offer up to during the showdown with the prophets of Baal. Chazal in the Medrash Tanchuma in Parshas Masei 8 tell us that it spoke to Eliyahu that it would not go until Eliyahu managed to persuade it. b) The singing cows can be found in Shmuel Aleph according to one opinion in the Gemara Avoda Zara 24b the cows sung as they pulled the wagon that had the aron on whilst it was being returned from the Plishtim to Bnei Yisrael. If you think I have missed any off any or wish to make any other observations/ comments please feel free to email me direct on bkahan47@yahoo.co.uk
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.
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