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פרשת וזאת הברכה כ"ג תשרי תשע”ט 22
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SEPTEMBER 2018
יב:לד-א: דברים לג:קריאת התורה NORTH WEST LONDON’S WEEKLY TORAH & 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
ופרוש עלינו סכת שלומך
Wishing all our readers and all of Klal Yisroel an enjoyable Yom Tov
Rabbi Alan Wilkinson
Rabbi, Great Ormond Street Hospital. The author can be contacted at genesisasw@gmail.com
The last words…
W
hen I was growing up I was a voracious reader with eclectic tastes, extending way beyond the backs of the cereal packets that my parents placed before me. I always enjoyed reading and buying books, much to the delight of my local seforim store. Whatever we read, the temptation to discover ‘the end of the story’ can be overwhelming. I frequently succumbed but it never ruined my enjoyment of the book. I think it was Rabbi Fischel Schachter shlita who explained this appropriately: ’we know everything ends with a tekiah gedolah but we don’t know the exact nature of the shevarims and teruahs in the middle.’ The end of v’zos habrocha itself merits careful consideration. ‘Ool’chol hayod hachazako ool’chol hamorah hagodol asher asoh Moshe l’eynei kol Yisroel’ ‘and by all the mighty hand and awesome power that Moshe performed before the eyes of all Yisroel “. According to Rashi the phrase “and by the mighty hand” alludes to the receiving of the Torah by Moshe’s “hand”; according to the Ramban and the Ibn Ezra, to the wonders performed at the yam suf; and according to the Sforno, to a series of nissim including krias yam suf, the opening of the earth to swallow Korach , and the miracle of the mon. According to Rashi the phrase “and awesome power” refers to the nissim performed in the midbar; according to the Ibn Ezra, to krias yam suf; according to the Ramban, either to the krias yam suf or to ma’amad har Sinai; and according to Sforno, to ma’amad har Sinai. With the final words of the Torah we have less agreement in understanding. Sforno
NOW IN THE FOLLOWING PLACES
interprets the words “before the eyes of all Yisrael” as referring to the rays of light that emanated from Moshe’s face following matan Torah. Ramban understands the phrase as reflecting back upon all the nissim in which Moshe played a role. Rashi, however, has a very different approach. “’Before the eyes of all Yisroel’: [This phrase alludes to the fact that Moshe’s] heart moved him to shatter the Tablets of Testimony before their eyes, as the text states, ‘and I shattered them before your eyes.’ According to Rashi, the last words of the Torah refer to Moshe’s smashing the luchos, upon witnessing the chet ha Egel. Rashi concludes his remarks by quoting the gemora that Hashem retroactively agrees with Moshe’s dramatic act. When Hashem informs Moshe that He will inscribe the second tablets with the words that were on luchot harishonim asher shibarta, “the first tablets that you shattered,” the Rabbis explain Hashem’s response to be Yiyasher kochacha she’shibarta, “You are to be congratulated for having shattered them.” Moshe achieved so much and yet Rashi says the luchos being destroyed are his primary legacy. Whilst there are several ways to understand this interpretation one approach is that we are to remember and relate to Moshe as a human being. By emphasizing Moshe’s mortality the Torah allows us to learn lessons that we can apply to our own lives. Our own challenges and specific to us, our shevarims and teruahs, have different sounds. We are, however, still expected to act in accordance with the Torah. the decisions to be made are difficult and complex. According
Parshah to Rabbi Shmuel Goldin ‘’the Torah therefore focuses in the end on the single most important independent act performed by Moshe during his leadership career: a non-miraculous act, a voluntary step taken when he stands alone, without guidance from Hashem, with everything hanging in the balance.’’ Bereishis starts with Hashem and the Torah ends with man, challenging us to recognize that the value of Torah depends upon us. It is not, chas v’sholem, to be read as a story. The Torah requires that its lessons and laws shape our lives and guide our actions. One aspect of this can be found just a few pesukim earlier: ‘ V’lo kom novi od b’Yisroel k’Moshe’ The Rambam in Hilchos Teshuva, however. writes that everyone has the capability to become as great a tzaddik as Moshe. Moshe cannot be equalled in prophecy, but he can in other areas. How? The Torah characterizes Moshe as an ‘eved Hashem’. Radak defines eved as a servant, one who has no property rights, one who has no right of ownership. In that sense, Moshe was a true eved. His energies, his senses, his intellect, were all dedicated to Hashem. This quality of total dedication is demanded of each individual Jew, each according to his ability. According to Rabbi Elchanan Wassererman in Kovetz Maamorim ‘this is what the Rambam had in mind when he said that everyone has it within himself to become a tzaddik like Moshe Rabbeinu. If he devotes all his modest energies and abilities to the service of Hashem, then, in his own humble way he can become an eved Hashem, just as Moshe was. ‘’ A challenge indeed.
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 Berel Wein
2
Founder and Director of the Destiny Foundation
SEDRA SUMMARY Thank you to Chabad.org
T
he Sukkos and Shemini Atzeres Torah readings are from Vayikra 2223, Bamidbar 29, and Devorim 14-16. These readings detail the laws of the moadim or “appointed times” on the Jewish calendar for festive celebration of our bond with Hashem; including the mitzvos of dwelling in the sukkah and taking the Arba Minim on the festival of Sukkos; the offerings brought in the Beis Hamikdash in Yerushalayim on Sukkos, and the obligation to journey to the Beis Hamikdash to “to see and be seen before the face of Hashem” on the annual shalosh regalim of Pesach Shavuos and Succos. On Simchas Torah we conclude, and begin anew, the annual Torah-reading cycle. First we read the Torah section of Vezos Haberachah, which recounts the blessings that Moshe gave to each of the twelve tribes before his death. Echoing Yaakov’s blessings to his twelve sons five generations earlier, Moshe assigns and empowers each tribe with its individual role within the community of Israel. Vezos Haberachah then relates how Moshe ascended Mount Nevo from whose summit he saw the Promised Land. “And Moshe the servant of Hashem died there in the Land of Moav by the mouth of Hashem... and no man knows his burial place to this day.” The Torah concludes by attesting that “There arose not a prophet since in Israel like Moshe, whom Hashem knew face to face... and in all the mighty hand and the great awesome things which Moshes did before the eyes of all Israel.” Immediately after concluding the Torah, we begin it anew by reading the first chapter of Bereishis describing Hashem’s creation of the world in six days and His ceasing work on the seventh—which He sanctified and blessed as a day of rest.
TIME4MISHNA
Parshah The final words of Moshe Rabbeinu to the Jewish people in this week’s Torah reading are those of blessings and prophetic hope. Moshe, who certainly had much cause to remember the Jewish people in a contrary mood, is most magnanimous in taking leave of them. After his long oration that constitutes most of chumash Devarim, which contains many harsh words and stinging criticisms of the behaviour, past and future, of the Jewish people, Moshe reverts and blesses his people with the love of a father and teacher. In his blessings, Moshe recognizes the different talents and personalities of each of the tribes. Each one has a specific role to fulfil in Jewish life. Judaism is not a one-size-fits-all religion. Rather, it recognizes differences of attitudes and personalities and attempts to unite these different people into a whole nation under the direction and observance of Torah precepts and values. Moshe’s words are a clear example of this goal and methodology. But the outstanding feature of Moshe’s blessings is that they are suffused with his love for Israel. Love many times is an uncontrollable emotion, perhaps even more so at the end of one’s life. V’Zos Habracha is therefore a love song of Moshe to the Jewish people. All of the preceding words of Moshe in chumash Dvarim are examples of what today is called “tough love.” V’zos Habracha is an example of emotional, passionate, almost unreasoning love. That is what makes V’Zos Habracha the most fitting Torah reading for Simchat Torah, for it is Moshe’s love for Israel that fuels Israel’s love for Torah. V’Zos Habracha should really be the saddest of all of the parshiyos of the Torah since it records Moshe’s passing from life in this world. But the Jewish people revel in joy on the day when this
Judaism measures people and ideas in a long-run view. Those that still are pertinent and necessary after many generations are seen as being truly successful in their life’s mission. Thus the celebration of Moshe’s Torah that the holiday of Simchas Torah represents and commemorates is what validates Moshe’s life work. The Torah states that Moshe’s “eye did not dim nor did his vitality disappear.” The Netziv in his commentary to Torah states that this was true about Moshe even after his death. It is true about him as long as Jews study Torah and are faithful to Moshe’s vision and directives. Moshe remains the supreme teacher of the Jewish people, our mentor and guide in all matters. If we see him in this light then we can rejoice in celebrating his Torah and his life achievement. And therefore Moshe’s blessings are not only fulfilled regarding Israel but they rebound regarding Moshe himself.
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
04 October - כ"ה תשרי
03 October - כ"ד תשרי
02 October - כ"ג תשרי
01 October - כ"ב תשרי
ט: ט- ו:כתובות ט
parsha is read. For Moshe has stood the test of time. The whole world studies his words and deals with the value system that he taught Israel. And his blessings to his people remain as vital and encouraging today as on the day that they were first given.
Sunday
Shabbos
30 September - כ"א תשרי29 September - כ' תשרי
Friday 28 September - י"ט תשרי
ה: ט- ב: ד כתובות ט- טז כתובות פרקים א- א יבמות פרקים יג: ט- ו: יב כתובות ח- ה יבמות פרקים ט: ח- ד:כתובות ז
This page is sponsored by Federation
Rabbi Yisroel Moshe Guttentag
3
Rabbinic Coordinator, KF Kosher; Federation Shailatext The author can be contacted at Rabbi.guttentag@federation.org.uk
Shabbos Kettles
Warmest M az Rabbi Gutt al Tov wishes to entag and Family on the birth of a baby girl
The Technical and Halachic story Part 2 – But can they be used on Shabbos? The current series of articles has its focus on the use of Shabbos kettles. Our last article analysed the various methods used to control the water’s heat. This article covers the halachic discussion surrounding the use of a thermostatically controlled appliance.
If I take water out from a thermostatically controlled urn, for example, to make a coffee, am I affecting the way in which the urn will heat itself? Mr Dovid Gurwicz, who has been of enormous assistance in this project, provided some scientific background which is useful in addressing this question. There are two principles of physics which work in tandem and will affect the way the thermostat operates. Surface area - the larger the surface area of the water, the faster the heat loss, as more of the body of water is exposed to the environment and its ambient temperature. Insulation – if the body of water is insulated, its rate of heat loss will be affected. The more insulation, the less effect removing water will have on the rate of heat loss. Additionally, the water itself may provide insulation ensuring a slower rate of heat loss. In an urn, this set of variables will work together in a complex manner to determine the rate of heat loss. Ultimately, making a scientific calculation of the effects of removing hot water from one’s urn is highly complex and effectively unpredictable – certainly not an activity to engage in whilst preparing an early Shabbos morning coffee. Our own testing has shown that removing water from the urn can slightly speed up the onset of the heating cycle, although others who have investigated these questions have not been able to come to conclusive findings about the effects of removing hot water.
On Shabbos, is one allowed to remove water from an urn if it is controlled by a thermostat?
The questions surrounding the use of an appliance which is controlled by a thermostat have been widely discussed by the Poskim. Dayan Weiss in Minchas Yitzchok, R’ Shlomo Zalman Auerbach in Minchas Shlomo and many others wrote extensively on the topic. How are we to regard the use of a thermostatic Shabbos kettle? In relation to the use of ovens on Shabbos, and in line with the rulings of Shemiras Shabbos KeHilchoso, FedTech’s advice is that one should refrain from opening the oven door unless the heating element is already operating. Opening an oven door when the oven is not heating is problematic as the introduction of cold air to the oven cavity will cause the element to cycle on earlier. Despite his ruling regarding the use of ovens, Shemiras Shabbos Kehilchoso permitted the use of a Shabbos kettle even if it is operated by a thermostat. The more lenient status of a Shabbos kettle can be attributed to a few factors: As described above, it is not clear what the effects of removing water are on the kettle’s performance. It is possible that the appliance’s insulation, shape, size or kitchen environment will ensure that the kettle’s performance is not affected. The effects of extracting water on the appliance’s operation are more indirect. In a Torah journal printed in Gateshead in memory of Rav Dessler zt”l, the Gateshead Rov Rav Shakovitsky zt”l argued that the forbidden status of grommo only applies if one’s action can be viewed as being directly engaged with the item used for the melocho. In the case of a fridge or oven, the air introduced by opening the door will directly interact with the appliance’s sensor/thermostat. The Shabbos kettle is different; for these appliances to be affected, first the water must cool down and only then will a new reading be received by the thermostat. Although grommo is forbidden on Shabbos, the long chain of reactions was viewed by Rabbi Shakovitzky as sufficiently distancing the actions of the person from the reaction of the device, as to be permissible. There is an easy way to avoid the issue altogether. Some urns cycle on/off relatively frequently. When they do so, a light is displayed to indicate that the device is heating. Removing
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Halachah water from the urn only when the red light indicates that the urn is already heating means that there is no chance of affecting the thermostat at all. (If one sets a relatively high temperature, the light will show relatively frequently. Note, however, that setting the temperature of an urn too high may cause it to boil dry.) On Yom Tov there is no need to wait for the light to come on when removing water from the urn.
Should I buy an urn which is controlled by a thermostat? The generally accepted halachic position on this matter is that one may use an urn on Shabbos even if it is thermostatically controlled. When purchasing a new urn, it is worth noting that which has a simmerstat control sidesteps the issues altogether. (See part 1 of this series for a description of how a simmerstat works).
Can water be added on Yom Tov? An urn which is simmerstat-controlled carries no concern with regards to adding cold water on Yom Tov. When adding water to a thermostatically-controlled appliance, though, one should be more careful. This is because when a large amount of cold water is suddenly added to the urn, the heating element is triggered with almost immediate effect. Were the heating elements to be triggered after a significant delay, however, adding the water would be permitted. For urns which are thermostat-controlled, FedTech recommend the following four alternative approaches: Add water when the device’s indicator light signals that the appliance is currently heating Add hot water Add small amounts of water so that the device will not register an immediate change. (You should try this before Yom Tov) Set a time switch to remove all power from the urn for a set period of time on Yom Tov. During this period, the urn should be filled. When power resumes, the urn will boil.
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
Rabbi Yissochor Frand
4
Rosh Yeshiva, Ner Yisrael Baltimore
Parshah
The Torah Is Not a Yerusha – Rather a Morasha
T
he Torah reading on Simchas Torah contains the well known pasuk: “The Torah was commanded to us by Moshe, a Morasha [inheritance] to the Congregation of Yaakov.” [Devarim 33:4] There is an interesting teaching in the Talmud Yerushalmi: Everywhere we find the word morasha, it connotes a weakening of the idea of inheritance (lashon deeha) [Bava Basra 8:2].
It only became theirs to the extent that they gave it to their children. This in fact is the major connotation of the word morasha. The word implies “it is yours – sometimes literally and sometimes only to the extent that you pass it on to your children without ever having taken possession.” The Yerushalmi then questions this explanation by citing our pasuk regarding the Torah being a “morasha for the Congregation of Yaakov.” The Yerushalmi answers that in fact this translation of ‘morasha’ applies to Torah as well!
Morasha is a peculiar word. It is not easy to translate. It is significantly different than the word yerusha [inheritance]. The connotation is that one has less ownership in an object that has come to him as a “morasha” than he does in an item that comes to him as a “yerusha.”
Torah is NOT a yerusha. Just because my father had the Torah does not mean that I will have the Torah. Sometimes a person only has the Torah as a ‘morasha’. This means that if a person sweats over Torah and makes the effort to understand Torah and puts in the hours required to master Torah, then Torah actually becomes his. But there is no guarantee. Torah is not a no-strings-attached inheritance (yerusha). Without the sweat and the hours, Torah will only be something that the person can potentially pass on to the next generation (morasha).
The Yerushalmi is not referring to the source in our pasuk in VeZos HaBracha but rather to a pasuk in Parshas VaEra: “And I will give it (referring to the Land of Israel) to you as a morasha.” [Shmos 6:8] The Yerushalmi points out that the people who were given this promise never made it to the Land of Israel. Virtually the entire generation who left Egypt died out in the Wilderness. How then can the Torah make the statement that it will be given to them as a morasha? The Yerushalmi thus cites this as proof for the difference in nuance between yerusha and morasha.
Chazal teach a tradition based on the pasuk, “This Torah will not depart from your mouth or the mouths of you children or the mouths of your grandchildren forever” [Yehoshua 1:8]: If three generations are committed to learning Torah, then the Torah will never leave that person’s family. The Talmud [Bava Metzia 85a] summarizes this idea with the expression
riddle
Parsha
Had the Torah promised Eretz Yisrael to those who left Egypt as a yerusha, it would have belonged to them with no ifs, ands, or buts. However, the Torah used the weaker form — morasha, meaning that it will not necessarily be yours. In truth, it never became theirs.
QUIZ TIME
Someone once asked the Chofetz Chaim the very obvious and pointed question that we know people who descend from many generations of Torah scholars who are themselves ignorant of Torah. Unfortunately, we see millions of Jews that fit into this category. There are families that bear the name of prestigious Gedolim [Torah greats], who today may not even know what an Aleph looks like. What then does it mean “Torah chozeres al achsania shelah”? The Chofetz Chaim explained that the Gemara’s analogy is very precise. The Torah is like a guest seeking its host’s home. Sometimes a guest knocks on one’s door. If no one answers the door, the guest will not come in. “Torah chozeres el achsania shelah” means that if Torah has been in a family for three generations, the Torah will come “knocking on that family’s door” in future generations. But still, the younger generation must open the door for the guest. The guest must still be invited in by each new generation. Unfortunately, this does occur. There is knocking. There are opportunities. But the door does not get opened. Torah is not a yerusha. It is only a morasha. The difference is that the former is automatic, while the latter requires effort. If a person does not make the effort, his relationship to Torah might only be to the extent that he will pass it on to subsequent generations.
QUESTION
In the Brochos that Moshe Rabbeinu gave to all the Shevotim he excluded Shimon. Rashi says however that he included it in Yehuda’s Brochoh (Perek 33 Possuk 7). Name three other things that Shimon were also excluded from in one way or another? CLUE
Thank you to Boruch Kahan bkahan47@yahoo.co.uk
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“The Torah returns to its host” (Torah chozeres el achsania shelah).
Inheritance; Curses; Perek in Tehillim.
1. livingwithmitzvos.com
What is the only parsha in the Torah not read on Shabbos?
Rabbi Menachem Salasnik
5
Director, Journey to Better Speech
The author can be contacted at menachem@journeytobetterspeech.com
Doing Teshuva For Lashon Hara [Part 2]
Shemiras Haloshon
In Part 1 we explained that one who spoke Lashon Hara about another, only needs to approach them to ask for forgiveness if what they said caused harm, damage or suffering, however if there was no impact on the person, they still need to do Teshuva but do not need to mention it to the person they spoke about. What about if the person was hurt or damaged but is unaware that you were the source? For example; they applied for a job but didn’t get it because of a nasty comment you made to their prospective boss about them and they had no idea that there was anything untoward. Or (and there are unfortunately real cases I am aware of) a boy or girl are not receiving suggestion for prospective marriage partners, no one seems interested in them and they are totally unaware that this is because a ‘friend’ has been badmouthing them to all and sundry. Or perhaps the person knows that someone has been speaking derogatorily about them but is unsure exactly who that someone was. In such situations, is it correct to approach the person who was hurt and admit that it was you who caused them to suffer? May it not end up causing them extra upset now that they realize that the loss of the job opportunity was in fact not just a simple business decision or the person who was speaking badly about them was actually you, someone who until now they thought they could trust!?
and thereby what you caused, even though it will make them upset (as long as it will not cause them actual embarrassment, as we said in Part 1), for otherwise, without making it clear what you did, you cannot achieve forgiveness. Conversely, Rav Salanter insists that it is not appropriate to make someone else upset just so you can gain forgiveness and one must therefore forfeit their chance to do Teshuva in this specific case, rather than further upset the victim! The Chafetz Chaim concludes the section of his sefer that deals with Teshuva with the following thought-provoking paragraph: “From everything we have mentioned (i.e. the efforts a person has to go through to gain forgiveness) we can realize how careful a person must be to stay away from the terrible trait of speaking badly about others for someone who habitually does so until it is a natural part of their behaviour, it becomes almost impossible for them to do Teshuva. How will the person remember the many different people they have hurt through their Lashon Hara? And even those that one does remember, the chances are that the person who was hurt does not actually know who caused their pain and therefore the speaker will be embarrassed to tell them about it (or according to Rav Salanter, may not even be allowed to tell). Furthermore there are times where a person may say
riddle
Parsha
Concerning such cases there is a well known disagreement between two ethical giants, the Chafetz Chaim and Rav Yisrael Salanter. The Chafetz Chaim (as explained by Rabbi Shlomo Zalman Auerbach) allows you to inform the person what you said about them
Thank you to Boruch Kahan bkahan47@yahoo.co.uk
something negative about a family (or a large group of people) that may end up having a negative effect on everyone in that family for many generations. How can the speaker find and ask for forgiveness from all these people (some who may not even be born yet!)”. So what then is the solution for those of us who have read that paragraph and recognize how true these points are? The Chovos HaLevavos writes that when a person truly and sincerely wants to repent and has done everything possible within their power to approach those people who they do remember that they harmed, Hashem will place into the hearts of those they have forgotten about, to forgive too. In this vein we are encouraged to daven that others forgive us, even those that we have forgotten we harmed and in the Tefillah Zakah, the powerful prayer of contrition that we say privately just before Kol Nidre, there is an important line where we say, “I forgive with complete forgiveness all those who have harmed me, may no one be punished on my account. And just as I forgive all who harmed me, so may you instil my favour in the eyes of all people so that they too forgive me with complete forgiveness”. Sincerely let go of your own grudges, vendettas and drive for revenge and in that merit others will do the same to you.
ANSWER FROM LAST WEEK [Question: We find in the Gemoro that the Tanna Rabbi Meir had an ability to be “Medayek Bishmay”, size up a person’s character just from their name. It then relates that he took a few words from a Possuk in this week’s Parsha to realize that the person he was involved with was not good and stayed away from him. Chazal recount two further occasions that Rabbi Meir was able to be “Medayek Bishmeih”. On both of these occasions the fact that he did this was not to help him out in a situation but just to explain the relevance of their names in the stories in which they occur. What are the three separate incidents in total and bring all the sources?]
a) An innkeeper called Kidor spelt Kaf Yud Daled Vov Reish from the Possuk in the Parsha Ki Dor Tahapuchois Heymoh (Perek 32 Possuk 20).Rabbi Meir interpreted his name to be a person of an evil character and hence stayed away from him. b) The first family mentioned in Megilas Rus; Elimelech, Nomi, Machloyn, Chilyoin. c) The five kings of Sodom from the story of the four and five Kings in Parshas Lech Lecho MEKOROS a) Gemoro Yoma Daf 83b.The Possuk is in Perek 32 Possuk 20. b) Rus Rabbah Perek 2:5 on Perek 1 Possuk 2 c) Medrash Rabbah Parshas Lech Lechoh Perek 42:5 on Perek 14 Possuk 2
QUIZ TIME
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2. livingwithmitzvos.com
Moshe was told to write the Torah and give it to the Jews. In (34:5) it tells us that Moshe died. Who wrote this?
Rabbi Ben Tzion Shafier
6
Founder, Shmuz.com
The author can be contacted at office@theshmuz.com
Be Brave, Be Bold “There never will be a prophet like Moshe again… and all that he did in clear sight of all of Israel.” — Devarim 34:12
He felt that the Jewish nation needed to recognize the gravity of what they had done. To understand the extent of their sin, they needed a clear visual message – almost shock therapy. Nothing would be as vivid as watching this most holy object being destroyed. So Moshe acted upon this. He didn’t hesitate. He didn’t debate. He didn’t ask Hashem, “Do You think this is a good idea?” He was the man on the scene, given the position of leadership, and as leader, he felt it was his responsibility to teach the nation. This was the lesson that they needed to hear. So what was the question? Do it.
In these, the very last pesukim of the Torah, Hashem recounts the greatness of Moshe Rabbeinu. Rashi teaches that “all he did in clear sight of Israel” refers to the breaking of the luchos. When Moshe came down from Har Sinai, he saw the Jewish people serving the Golden Calf. He took the luchos and in front of the entire nation, smashed them against the rocks. Afterwards Hashem said to Moshe, “Yasher koach. You did well.”
This is an especially powerful point because the Torah calls Moshe the most humble man who ever lived. Typically, when we think of a humble person, we think of someone who is meek and indecisive, not a man who is bold and brave. Yet this most humble man acted with such power and conviction that it almost sounds contradictory to the concept of humility.
This shows that the decision to break the luchos was Moshe’s. Only after he broke them did Hashem say, “Yasher koach,” showing that Moshe made the right judgment call. The fact that he made this decision on his own illustrates his stature.
Far worse than burning a sefer Torah
The reason for this paradox is that in regards to self-image, the majority of the world finds themselves on polar opposite positions. Either a person feels that he is lacking, unaccomplished and insignificant, and so spends his life trying to compensate for that sense of inadequacy, or he finds himself self-inflating. “I am important, significant, mighty, and great.” That person spends so much energy and effort maintaining this bloated sense of self that he has to huff and puff to keep this larger than life image filled with hot air. Both extremes are inaccurate.
This Rashi is difficult to understand. While it shows us how bold Moshe Rabbeinu was, it also begs the question: what right did he have to break the luchos? The luchos weren’t his property; they belonged to Hashem. Moshe was sent as an emissary to bring them to the Jewish nation. If Moshe saw that the Jewish people weren’t worthy of receiving them, then he should have gone back to their owner and asked Him what He would like done with them. What makes this question even more difficult is that the luchos were among the holiest objects ever created. Even the broken pieces were kept in the Aron and carried around by Jewish people for generations. Destroying them was far worse than burning a sefer Torah or even than torching a shul! For Moshe to go ahead and break them seems completely inappropriate. Yet not only did Moshe do this, the Torah holds it up as an example of his greatness.
Joe the crane operator A balanced sense of self can be better understood with a moshol. Imagine that you walk past a construction site and in the center you see a large crane. This crane is picking up huge amounts of material with every scoop – enormous rocks, huge piles of dirt. Inside the cab sits Joe, the crane operator. You look at Joe and you can’t help but notice that he is terribly overweight; his paunch sticks out far past his belt. Then you observe that Joe is a serious chain smoker, taking cigarette after cigarette without a break.
The answer to this question lies in understanding man’s role in the world. When Hashem formed man, He gave him the keys to Creation. As the Medrash tells us, Hashem said to Adam, “This is your world now. You are in charge of it; take good care that you don’t destroy it.”
You walk over to Joe and remark innocently, “Joe, you really should watch your health. Maybe join the gym and work out. Get into shape.” Joe turns to you incredulously and says, “Me work out?! Can’t you see what I do for a living? All I do is lift heavy loads – thousands of pounds, moving, moving,
Be bold; be brave Moshe understood his role as the leader of the Jewish people, and he understood that there are situations that call for bold decisions.
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Parshah moving. I don’t need to work out – that’s what I do all day.” You look at Joe and say, “Joe, that isn’t you who is lifting. The crane is lifting! You’re the little guy inside manipulating the levers.” This is an apt parable to the human. Hashem formed the human being – the pinnacle of all Creation. Man is the reason for everything in existence and center of it all. And the human was invested with fantastic powers. He can think; he can do; he can accomplish. He has a mind that is insightful, creative, intuitive, and brilliant. Every human should feel an overwhelming sense of pride because he is the center of the universe. But this pride is tempered with the understanding that “I am the guy inside the crane.” I was put into this body. I didn’t make the brain. I don’t know much about weaving neurons or stretching skin. I am the little guy inside who moves the levers so that powerful things happen. So am I great or am I tiny? The answer is both. The crane that I operate is a human being. As such, it can accomplish worlds. It is mighty, powerful and influential; it was created in the image of Hashem and is worthy of great respect. At the same time, I am the little guy who sits inside. I am Joe, the crane operator. I move the levers, and this powerful creation moves, does, and accomplishes. The crane is huge, but I am little. Moshe Rabbeinu fully understood this, and as such, was fantastically humble. Yet he understood his role and influence. When it was time to act, he was bold because he understood the greatness of his position in the world. Yet he remained ever modest. This balanced perspective allows us to understand our inner greatness while maintaining our sense of humility, remembering that while it may have been worthy to create the entire cosmos for me alone, I am but a creation and servant of Hashem. For more on this topic please listen to Shmuz #151 - Be Brave , Be Bold Rabbi Shafier is the founder of the Shmuz.com – The Shmuz is an engaging, motivating shiur that deals with real life issues. All of the Shmuzin are available free of charge at www.theShmuz.com or on the Shmuz App for iphone or Android. Simply text the word “TheShmuz” to the number 313131 and a link will be sent to your phone to download the App.
What is the source of when wishing someone long life to say “bis/until 120”? Why stop at this number?
Rabbi Zev Leff
Rav of Moshav Matityahu
The author can be contacted at zevleff@gmail.com
7
Parshah
The Blessing of Self-Knowledge . . Each according to his own blessing (Bereishis 49:28). Chazal tell us that Yaakov Avinu wished to reveal the keitz, the time of the final redemption, to his sons, but it was concealed from him. So instead he blessed them. If Yaakov had intended to reveal the keitz, how was he able to immediately begin with blessings, without any previous preparation? Secondly, did Yaakov in fact bless all his children? The Torah seems to say that each one got his unique blessing— Each according to his own blessing — yet Reuven, Shimon and Levi were castigated and many of the others were merely likened to various animals. The Midrash says that the letters ches and tes do not appear in the names of the various tribes. No cheit i.e. no sin or deficiency —is to be found in their names. That is why Yaakov thought to reveal the end of days to them. But he also saw that the letters kuf and tzaddei — forming the word keitz—also do not appear in their names. And therefore, he changed his mind. Does this imply, G-d forbid, that the final redemption is not inherent in Klal Yisrael? Another Midrash gives the following analogy. A confidant of the king was dying and called his children to his bedside to reveal the royal secrets that the king had confided to him. Before he began, however, he saw that the king was also standing at his bedside. He immediately substituted an exhortation to his children to be careful to honour the king properly instead of his intended message. Similarly, Yaakov wished to reveal the secrets of Moshiach, but saw the Shechinah at his bedside and out of embarrassment substituted the blessings. This Midrash, as well as the previous one, seems to imply that the keitz was not forgotten by Yaakov Avinu, but suppressed out of embarrassment. A further difficulty with the second Midrash is the analogy to the king’s confidant. How do Yaakov’s blessings compare to an exhortation to obey the king and honour him? The Midrash relates that in the merit of “the names of the sons of Israel” the entire hosts of heaven and earth exist. What is in a name? The holy books tell us that the name of a person or object expresses its essence. Thus Adam exhibited his genius by naming all the created beings, and thereby identifying each one’s essence. Before the construction of the Mishkan, Hashem told Moshe to inform Klal Yisrael: “Contemplate the fact that I have called [him
by the name of Betzalel.” Hashem stressed that by conferring a name on Betzalel, He had imbued him with all his phenomenal skills. We learn from Betzalel that each and every one of us, without exception, is blessed with various unique talents and abilities. All these gifts are bestowed on us from Above and given with the express intention that they be utilized for the furtherance of Torah and Klal Yisrael, just as Betzalel’s talents were obviously conferred upon him to enable him to build the Mishkan. The Midrash relates that every person has various names: the one Hashem gives him, that which his parents give him, the name he is called by his friends, and above all the one that he earns for himself. Everyone is endowed with a variety of talents and skills. Some are directly endowed by Heaven. Some are the result of heredity and environment. But the most significant are those that come by virtue of developing and actualizing one’s potential. In this vein, the Midrash says that the angel called out, “Avraham, Avraham!” at the culmination of the Akeidah “Avraham above, Avraham below.” At that point, Avraham’s Heavenly name, which reflected his true potential, was realized and matched by his actual stature here on earth. The Gemara (Yoma 20b) says that prior to death, the neshamah gives a scream that is heard from one end of the world to the other. Reb Chaim of Volozhin explains that before one passes from this world, Hashem shows him a picture of what he could have been had he developed all his potential and contrasts it to what he actually achieved. When the neshamah sees the chasm between these two images, it screams. Why is that scream described as going “from one end of the world to the other end” and not “from the beginning of the world to the end?” Perhaps we can explain this with the following preface. There is a dispute between Rav and Shmuel in Megillah as to whether Hodu and Kush were at opposite ends of the world or right next to each other. The Vilna Gaon explains that both are true, for any two points on a globe that are next to each other when traveling eastward are at opposite ends of the world when traveling westward. Hence if a point on the globe is only seen as a point it is insignificant, but if it is seen as the beginning of a far-off end, it encompasses an entire world. Talents, abilities and capabilities are points of potential. But if they remain an end in themselves, they are insignificant points. The neshamah cries for the failure of these points to grow and traverse entire worlds.
The development and perfection of this world depends on the realization of each Jew’s individual potential. It is in this perspective that the world was created for the names of the Jewish people. The Midrash tells us that the final redemption is alluded to in the names of the tribes for they contain the potential for bringing the world to its final redemption. Moshiach can come at two possible times: at the preordained deadline or prior to that deadline if we merit it. Yaakov observed the perfection inherent in the names of his children. There was no cheit, no deficiency in their potential abilities. Hence there was no need for Moshiach to tarry until the keitz, the preordained deadline. Yaakov saw that if they perfected their potential, Moshiach would come before the keitz. Thus the letters final tzaddei and kuf did not appear in their names. In light of this let us re-examine the Midrash of the king’s confidant. The confidant reflected that if he told his children the king’s mysteries, they would know this information only secondhand. But if he could inspire them to be careful in honouring the king, they would merit to become confidants of the king themselves and hear his secrets first-hand. Similarly, Yaakov wished to reveal the keitz to his children. But after realising the potential inherent in them, he chose to impart to them that which would obviate the keitz and bring the redemption closer. The greatest blessing one can bestow is to enlighten another and acquaint him with himself. The Mishnah (Avos 3:18) says “Man is precious, having been created in Hashem’s image, and even more so for having been informed that he was created in Hashem’s image.” Self-knowledge of one’s abilities and talents, as well as one’s shortcoming and limitations, is the greatest blessing; it is the means enabling one to realize his Divine mission in this world. Yaakov realized that the ultimate geulah depended on the development of his sons’ potential, the potential inherent in their names. Rather than reveal the deadline for redemption, he opted to bless them with self-knowledge that could help them bring the redemption at a much earlier date. In this vein, knowledge of the capabilities they possessed was itself a blessing. As we close the Torah, may we strengthen ourselves to develop the unique potential inherent in our names for the furtherance and enhancement of Torah and Klal Yisrael, and thereby bring the geulah sheleimah speedily in our days.
Rabbi Yaakov Yosef Schechter
8
Author of Seforim, Parshah Pshetl
The author can be contacted at yankieschechter@gmail.com
BLESSINGS FROM THE “POOL” ARE EVERLASTING “וזאת הברכה אשר ברך משה איש האלקים את בני ויאמר ד’ מסיני בא וזרח משעיר למו.ישראל לפני מותו ”.הופיע מהר פארן ואתה מרבבות קדש מימינו אשדת למו )ב, א- (ל"ג “And this is the blessing that Moshe, the man of G-d, bestowed upon B’nei Yisroel before his death. He said: Hashem came from Sinai – having shone forth to them from Seir, having appeared from Mount Paran, and then approached with some of the holy myriads – from His Right Hand He presented the fiery Torah to them.” Before Moshe is about to pass from this world, he was going to give Brochos to Klal Yisroel. Why does Moshe begin giving Brochos by speaking about the Torah that Hakodosh Boruch Hu gave to Klal Yisroel?
”“ – “ממינו אשדת למוFrom His Right Hand came a fiery Torah to them.” The Torah is referred to as אשדת, which translated literally is, “a fiery law,” because it was originally written as black fire on top of white fire. The Gemara in Yuma 72b says that the Torah is compared to a strong potion which can either be beneficial or detrimental to a person depending on the merit of one who studies it. This is the same reason that the Torah is compared to fire, for fire as well is a double edged sword. When utilised properly, fire provides heat, light, cooking, etc… At the same time, fire also possesses the power to destroy. ()רבינו בחיי There is a Remez in these words to Torah Shebiksav and Torah Shebal Peh. The ’מ of מימינוwith the letters ” “אשis the same Gematria as ” – “מקראTorah Shebichsav. The letters of ” “דתand ” “למוspell ” – “תלמודTorah Shebal Peh. )(גר”א Klal Yisroel received Brochos from Yaakov Avinu, and from Bilaam (although he did not intend for it to be Brochos). The Torah tells us that, ” – “זאת הברכהthis is the special Brocha, greater than the previous ones, for the Brochos here were given when he was, ”– “איש האלקים the Shechina was speaking through his throat – they were Brochos directly from the Shechina. The Shira of Parshas Ha’azinu was sung when the Shechina was not within Moshe Rabbeinu – it was Shira from Moshe. The Posuk ends with the words, ” – “לפני מותוthis was the time right before the death of Moshe. The Posuk is telling us that these Brochos were given to Klal Yisroel, by Moshe Rabbeinu, who was an איש האלקים, at the height of Moshe’s Kedusha – the Shechina was completely within him. The Neshama is like a flame. Right before a flame is about to extinguish, it gives one last jump up – flicker – boost, before going out. The same is true with the Neshama of Tzaddikim, right
before the Neshama is about to be extinguished from this world, and is about to be returned, it gives one last boost – that which is very great. We see the same thing with Eliyahu who said to Elisha immediately before his death, that if Elisha will see Eliyahu as he leaves this world (although we know that Eliyahu did not die, but his Neshama left this world and ascended to the World Above, and therefore had the same impact as when one dies) then he would be able to get twice the Koach of Eliyahu. It was at the time of Eliyahu leaving this world that he had the greatest Koach that he was able to impart to his Talmid, Elisha, double of what he had. So too here, Moshe was about to leave this world, and it was then that he gave these Brochos to Klal Yisroel. ()העמק דבר The Yalkut Medrash Teiman says that one should read the word ” “ברכהas ” – “בריכהa pool of water. Why is this Brocha compared to a Breicha? A Breicha is a pool of water in which one goes to Toivel oneself and becomes pure. However, before one can Toivel themselves, they must count seven day prior to it. It is only then that the Tevilah works. So too, with these Brochos given by Moshe Rabbeinu, the Brochos work only for those who do Teshuva and purify themselves. One who does Teshuva, but is still transgressing those sins, is like one who goes into the Mikvah while holding a Sheretz in his hand – that the Tevilah does not work. Why does the Posuk need to tell us here that Moshe blessed Klal Yisroel when the Torah will go on to delineate every Shevet of Klal Yisroel? Additionally, why does the Torah need to tell us that Moshe gave these Brochos before his death, when it is apparent at the end of the Parsha that his death was imminent? The Ben Ish Chai explains that the end proves the beginning, as it says in Koheles 12:13 ”“סוף דבר הכל נשמע. At the time of the death of Moshe Rabbeinu, it was apparent the great love that he had for Klal Yisroel, more than his own children. The custom of the world is that immediately before ones death, his only thoughts are about his wife and children, for his love for them is a true love from the depths of his being. One who loves someone and thinks about him at the time of his death, demonstrates that he loves this person as a child – and all the more so, if he forgets his family, and only thinks about this outsider. At the time of Moshe’s death, he was not concerned with his wife and children, rather his only concern was Klal Yisroel – each and every Shevet. This demonstrated without a doubt his great love for Klal Yisroel. The Posuk
Parshah tells us that this was the Brocha that Moshe gave to Klal Yisroel – and not to his children, as this was “before his death.” This is to teach us of the great love Moshe had for Klal Yisroel. Yaakov Avinu and Eisav split the two worlds. Yaakov got Olam Habah, and Eisav got Olam Hazeh. If this is the case, how can Klal Yisroel have any benefit from anything in this world? It is all Eisav’s, therefore if we have any benefit from this world, we are stealing. Maharash Primo – Shabbos 88a – The entire world was at risk when Klal Yisroel was contemplating accepting the Torah. If they had not accepted the Torah, the entire world would have been destroyed. Klal Yisroel’s acceptance of the Torah kept this world intact. It is like the Din of someone who saves something from an ocean, he is allowed to keep it. Perhaps this is Merumez in the Pesukim. 7:38 ’“אשר צוה ד ” את משה בהר סיניAfter telling us the laws of various Korbonos, the Torah says that it was commanded to Moshe at Har Sinai. Har Sinai is where Klal Yisroel received the Torah. One might ask, how can Klal Yisroel bring any of these Korbonos, they are all Eisav’s animals? Klal Yisroel’s acceptance of the Torah gave them all rights and ownership of this world as well. )(ראש דוד Moshe Rabbeinu loved Klal Yisroel like they were his own children. He wanted to give them Brochos that would be eternal. When we make a Brocha we say, ”’ – “ברוך אתה דsome of the Meforshim explain that ברכהmeans – בריכהwe are saying that Hakodosh Boruch Hu is the pool, the source of all Brocha in the world. How can we tap into that eternal and never ending Brocha? It is really only through the Torah Hakdosha. Moshe was going to give each Shevet their Brochos, but he wanted them to know that the way to have the Brochos Mekuyam in its completeness and to be everlasting is only through the Torah Hakdosha. We lein this Parsha on Simchas Torah, a day that we rejoice with the Torah. We traversed Rosh Hashanah, Yom Hakippurim, and then we sat in Hakodosh Boruch Hu’s home, the Sukkah. We want to be Zoche to have a good year, full of Brocha – how are we to do that? It is only through the Torah Hakdosha. It is a time to truly appreciate the most wonderful gift in the world, that we were Zoche to receive from Hakodosh Boruch Hu, and it is the source of all Brocha and goodness in the world. May we reinforce and reaffirm our commitment to Torah, and in that Zechus, be Zoche to boundless and eternal Brocha.
Rabbi Reuven Chaim Klein
9
Author of Lashon HaKodesh: History, Holiness, & Hebrew (Mosaica Press)
The author can be contacted at historyofhebrew@gmail.com
Parshah
Vezos HaBracha: Why? Which why?
In the Hebrew language, there are two words which mean “why?”—madua and lamah. In many instances these two words seem to be used interchangeably. In fact, some early grammarians such as Ibn Parchon and the Radak explain that the two words are synonymous. Nonetheless, as we have demonstrated time and again, the Hebrew language is not mere happenstance and no two words can mean exactly the same thing. So how can we differentiate between madua and lamah? Rabbeinu Yonah ibn Janach (990–1050) writes in his Sefer Rikmah
words are equivalent, others find slight differences in their connotations.
(also cited by Radak) that madua is a contraction of the phrase mah deah,
Some explain that lamah seeks to find the ultimate purpose of something
which means “what thinking”, as if to ask what thinking or rationale is
while madua seeks to find its immediate cause. Others explain that lamah
there behind a certain occurrence or action. This explanation is also found
implies something negative about that which he is questioning, while
in the commentary of Ibn Ezra (to Exodus 18:14), and is alluded to by
madua has a neutral implication. A third view explains that why-questions
Nachmanides (to Genesis 30:20), who writes that madua is a contraction
using lamah are generally meant rhetorically, while such questions using
of two words, but does not elaborate further.
madua seek an answer in earnest.
The word lamah can similarly be seen as a compound word made up of the prefix la- which means “for” and the root word mah “what”.
All of these different nuances are reflected in a simple word change in Hebrew, but in English, we’re stuck with just asking: “why?”
Accordingly, when one asks lamah one asks for what objective does such-and-such exist. Partially based on these ideas, Rabbi Yaakov Tzvi Meckelenberg (haKtav ve-ha-Kabbalah to Exodus 5:4) and the Malbim explain that when one asks madua, he means to question what is the effective cause of
lamah has the connotation of asking “why” in a complaining fashion (e.g.
A Quick Vort: Ma’ayanah shel Torah
why are you doing this to me) or with rebuking tone (e.g. why did you do
by Yisroel Avrohom Kaye
something, while lamah asks for its ultimate purpose (i.e. its final reason). In a slight departure from this approach, Rabbi Shlomo Aharon Wertheimer explains that madua is used when one questions the cause of something seemingly bizarre or out of the ordinary. On the other hand,
such-and-such). The word lamah has the implication that the matter at hand is somehow wrong, while madua simply asks for more information without implying anything positive or negative. Similarly, others explain that the word lamah is used when rhetorically asking “why”. Meaning, one who asks lamah does not expect a serious answer; he simply wants to state his objection. When one uses the word madua to ask “why”, he genuinely seeks to address his query and anticipates a true answer. Some explain that the word madua is specifically used when questioning the rationale of a specific ruling or command, while lamah can be used to ask why in other contexts. To summarize, there are two words in Hebrew which mean “why”:
The pasuk (Devarim 33:25) says “Your locks are iron and copper and like the days of your prime, so may your old age be” Rashi explains that the days of one’s prime are the days of one’s youth, so shall be the days of one’s old age. The Ma’ayanah Shel Torah brings the Chiddushei HaRim who explains that if one locks in the days of one’s youth behind iron and brass in order not to squander it on useless things, that strength will be preserved into his old age “as your days, so shall your strength be.”
lamah and madua. While some authorities try to explain that the two
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Moshe was buried in Eiver Hayarden. Why did he not ask for his bones to be taken into Eretz Yisroel like the Shevotim requested?
Rabbi Daniel Fine
10
Community Rabbi, Stanmore and Canons Park US; Hasmonean Beis Programme
The author can be contacted at danielpfine@gmail.com
The Tabernacle of Peace
O
ur parashah ‘does exactly what it says on the tin’ - it recounts Moshe’s brachos to the tribes of Israel right before his death. The final few pesukim of the parashah record Moshe’s death and the uniqueness of Moshe’s prophetic level. Rashi (Devarim 34:8) compares the Torah’s description of the reaction to Moshe’s death with that of Aharon’s death in parashas Chukas.[1] In our parashah it says “Bnei Yisrael cried over (the death of) Moshe…”, whereas in Chukas it says “and they cried over Aharon for thirty days, the entire house of Israel.” According to Rashi, the extra words ‘the entire’ refer to the fact that both the men and women cried over Aharon’s death, because Aharon pursued peace and went out of his way to make harmony between the husbands and wives of Klal Yisrael - he was the first marriage counsellor! Thus, on one level Aharon’s death was an even greater tragedy for the people, for they had lost their personal ‘peacemaker’. However, as the Rambam reveals, there is more depth to Aharon’s role as peacemaker. The mishnah[2] reports Hillel’s statement: “Be one of the students of Aharon; love peace and pursue peace, love people and bring them closer to Torah.” On the words ‘love peace and pursue peace,’ the Rambam[3] writes that when Aharon would hear that a particular person was a sinner, he would go out of his way to befriend him and make conversation with him. This person would then think, “If only Aharon knew that I am actually a sinner, he’d never be seen with me nor associate himself with me.” Motivated by this feeling of shame, the sinner would repent. The Rambam’s explanation needs understanding: how can this be considered ‘loving peace and chasing peace’ – surely this was merely Aharon’s way of bringing people closer to Torah? To answer, we have to fine-tune our translation of the mishnah. Aharon loved shalom and pursued shalom, but shalom does not only mean peace. In fact, it shares a root with the word shaleim, which means complete or perfect. The mishnah is using the word shalom in reference to a person reaching spiritual completion or perfection via repentance. Thus, Aharon’s actions expressed a love of shleimus and pursuing shleimus spiritual perfection. The gemarra[4] tells us that “talmidei chachamim increase the shalom in the world.” Although on one level it might be referring to literal peace, this is somewhat difficult to understand because Torah scholars are themselves constantly arguing over the
explanation and application of sources (leshem shamayim, of course). Perhaps we can suggest that these scholars’ involvement in Torah learning increases the shleimus - the spiritual perfection - of the world. Having said this, one cannot deny that shalom can also mean peace. If so, what do these two meanings of the word shalom (peace and spiritual perfection) have to do with each other? The Maharal[5] explains that the essential definition of the word shalom is ‘the putting of things in their correct order’. As a proof, he cites the midrash which comments that shalom is always put last - it is in the final brachah of the Shemoneh Esrei, the last word in Birkas Hamazon, and the final word in Birkas Kohanim. This, says the Maharal, is because shalom naturally comes last, after everything else is in order. Indeed, the gemarra[6] tells us that one of Hashem’s Names is ‘Shalom’. Hashem is the Ultimate One who puts everything in order and controls everything; thus making disparate events come together in one plan. This is why shalom means both spiritual shleimus and peace. It connotes spiritual shleimus because reaching spiritual perfection ultimately brings one back in line with the true order in this world - Hashem’s order. It also means peace though, for peace occurs when everything and everyone is keeping to a certain order and not encroaching on anyone else’s position or territory or disturbing this order. Thus, spiritual perfection and peace are both outgrowths of the true definition of ‘shalom’. Let us now connect all of this to Sukkos, and then try to procure a practical message. In our davening, the word ‘sukkah’ finds itself paired with shalom more than once. For example, on Friday nights we say “He Who spreads the sukkah of shalom over us…”, and “spread over us the sukkah of Your shalom.” What is the connection between the sukkah and shalom? Rav Dessler addresses this question, explaining that the festival of Sukkos is one in which we have a special spiritual focus within us. We have just gone through the soul-searching of the yamim nora’im and are ready to be enveloped by Hashem’s Presence, so to speak, in our sukkah. One key difference between physical gain and spiritual gain is that the physical world and its resources are by nature finite, and so one person’s gain is often at the expense of another; there can only be one CEO. Even if it is not at the expense of another, there is always room for jealousy:
Parshah “I wish I’d have gotten that promotion and that wage increase.” This is often the root cause of dispute. The spiritual world, on the other hand, is not like that at all. Its resources are infinite, and so the fact that one person has achieved spiritually does not preclude someone else achieving too. There can be any number of chessed-doers and talmidei chachamim - nobody is infringing on anyone else’s status. Therefore, since there is enough room for everyone to achieve in the spiritual world, there is no reason for jealousy and machlokes. In short, sukkah is connected to shalom, for the spiritual focus of Sukkos breeds peace - we cast aside the competitiveness that comes with the material world and welcome in spiritual serenity and fulfillment. In fact, there is a connection between the sukkah and the spiritual shleimus aspect of shalom too. The Cheshek Shlomo[7] notes that throughout Tanach, the word sukkah is spelled without a vav. Such a spelling is called ‘lacking’ (chaser). This is because until Moshiach’s arrival, the full expression of Hashem in this world is somewhat muffled[8] - we do not see His Hand clearly. Thus, the spelling of the word sukkah without a vav reflects the state of lack of spiritual shleimus of our world. The Cheshek Shlomo notes that the one place that sukkah is spelled in full, with the vav, is in reference to the redemption; a time when Hashem’s expression will not be muffled by our world - a time when we will see spiritual shleimus. On a practical level, if Rav Dessler is telling us that spiritual pursuits do not breed jealousy and machlokes, then it is a real shame that we have nonetheless managed to inject machlokes even into matters of spirituality. How many arguments and disputes spring up in the running of a shul, a Jewish school, yeshivah, or other Jewish organisations? It is a shame that there is machlokes in any field, but it is doubly important to avoid needless machlokes in matters which are supposed to be used as vehicles of spirituality and connection to Hashem. May we be blessed with sukkahs of shalom and lives of shalom and shleimus too. [1] Bamidbar 20:29. In fact, Rashi writes the same comment there too. Presumably the addition in Chumash Devarim is that Moshe himself wanted to stress the virtues of his brother in front of Klal Yisrael. [2] Avos 1:12 [3] Rambam, peirush hamishnayos to Avos 1:12 [4] Gemarra Brachos 64a [5] Maharal, Nesivos Olam, Nesiv Hashalom, perek alef [6] Gemarra Shabbos 10b [7] Cheshek Shlomo at the very beginning of maseches Sukkah [8] See Rashi Shemos 17:16 and Pesachim 50a
Rabbi Jonathan Gewirtz
11
Author The Observant Jew, Migdal Ohr
The author can be contacted at gewirtzj@optonline.net
Thank You for Everything
Succos
It happened. The nightmare we all fear. I was having cabinets installed in my home and something went wrong! When you invest so much time, effort, and money in a project, you don’t want it to come out bad. Frantically, I called the cabinet installer. OK, I didn’t call him. I texted him, Whatsapped his boss, and basically had a meltdown. “You’ve got to fix this!” I pleaded, with appropriately desperate emojis. It was the end of the day and I was afraid they wouldn’t be able to do anything, throwing off our schedule. Worse, I feared there was no way to rectify the problem. I was on my way out to a meeting so I couldn’t wait for him to come but when I got back later that evening, Baruch Hashem, everything was straightened out! I immediately texted the worker and thanked him for coming out and fixing the problem, doing such a great job, and basically saving my skin. I complimented him to his boss, too, and thanked him for his involvement. At some point though, once I calmed down, it hit me that this man had laid everything out, installed all the cabinets, attached hinges and doors, panels and drawers, and I didn’t comment on it. It was only once I had a problem with a small (OK, maybe not so small) part, and he swooped in and came to my rescue, that I felt the appreciation for his craftsmanship that I should have felt all along. I should have been thanking him every step of the way for his care and attention to detail, but I didn’t because I just expected everything to go smoothly. I’m sure by now you’ve guessed where I’m going with this. There’s one Craftsman who pays attention to every detail in every one of our lives. Forget a Jewish Carpenter, my Boss is above religion and has many more skills than that! Hashem constantly works wonders and makes the whole world run for us and everyone else in it. Most of the time we don’t even notice it as we’re going about our business with Him working in the background. Then, all of a sudden, BAM!! Something happens that we
QUIZ TIME
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weren’t expecting and sometimes we feel like there’s no way to fix the problem. That’s when we make our frantic calls to Heaven, contort our faces and hearts into pitiful shapes, and try to convey to Hashem just how urgent this problem is. We know it’s out of our hands and He’s the only one who can help us. Sometimes it’s quick, sometimes it’s not, and sometimes we don’t even recognize the fix, but when we do, our hearts explode with joy and appreciation. That’s when, like I did with my cabinets, we should stop to realize that not only the problem, but everything leading up to it that went smoothly, came from the same source. We should pause to reflect on what we’ve experienced without pain and suffering and how much work Hashem’s put in for us before we even asked. It’s time to recognize that we’ve been blessed by having all the things we didn’t feel the need to daven about. It’s not that we took them for granted; it’s that we simply didn’t even stop to think about it. That’s why Sukkos is so special. In Tammuz and Av we mourned the Beis HaMikdash and tried to enjoy some sort of summer vacation (for those of us in the Northern Hemisphere at least.) Come Elul, we’re busy reflecting, improving, and trying to see what we can do differently. Tishrei, with Rosh HaShana and the Aseres Yemei Teshuva, means extended davening, early morning selichos, focusing on shofar blasts, and trying to put honey on everything that isn’t nailed down. Then comes Yom Kippur with its frantic pre-fast feast followed
by twenty five hours of trying to be angelic. The minute that’s over we’re running to build the sukkah and make sure we have a lulu of an esrog. Finally, Sukkos arrives and what is the Mitzvah of the day? SIT! Don’t do anything. Just SIT in the Sukkah. What? No running around delivering Sukkos Manos baskets? Nope. What about measuring our food to make sure we’re eating at least 4 kilos of wheat in under four minutes? Nyet - not necessary. Just sit there. Sit, and think. Think about the fact that throughout the year, you’ve put in work, sure. You’ve offered prayers, of course. But now, we sit and think about all the things we didn’t have to think about, and that’s what makes us thankful. The Ananei HaKavod, the Clouds of Glory which we commemorate by sitting in the Sukkah, controlled the climate, flattened out the paths we travelled, killed dangerous pests and more. Basically, they kept us rolling along smoothly, without bumps in the road. What we’re recalling is the fact that we were saved from having to think about all those things. So, on Sukkos, it’s time to take stock of what we have; to look at all the cabinets, not just the problem ones. It’s finally a chance to not just give a quick “Thanks for everything,” but instead to give a well-considered, heartfelt “thank you,” for everything. Jonathan Gewirtz is an inspirational writer and speaker whose work has appeared in publications around the world. You can find him at www.facebook.com/RabbiGewirtz and follow him on Twitter @RabbiJGewirtz. He also operates JewishSpeechWriter. com, where you can order a custom-made speech for your next special occasion. Sign up for the Migdal Ohr, his weekly PDF Dvar Torah in English. E-mail info@JewishSpeechWriter.com and put Subscribe in the subject.
5. What is the significance of the place where Moshe was buried – the mountain of Nevo?
Halacha from
Rabbi Shraga Kallus Rosh Kollel, 'The 2nd Seder Kollel'; 'Machon Hora'ah L'Rabanim'
Hadlokas Haneiros
ANSWERS 1. Vezos Habracha since it is read on Simchas Torah and then immediately we start reading Parshas Bereishis that becomes the new parsha for the next Shabbos.
Part VIII – Practical methodology of lighting candles
Q
If lighting in a room that another person lit candles it not so simple, then how can I light in my dining room – the electricity completely illuminates the room and the candles barely do anything? Lighting with electric lights is Halachikly permissible, and one may even make a B’rachah on such a Hadlakah. However, the accepted practice of the world is to lights candles for Shabbos. As explained, this creates a problem, as the lighting of candles is not giving off much light, so how is a B’rachah recited? One explanation is that candles create a certain joy and festive nature. [HaRav Shlomo Zalman Auerbach ztz’l] Another explanation is that once there was an enactment to light candles, every situation must be accounted for. As such, candles are necessary in the event there is a blackout. [Igros Moshe] One preferable method of candle-lighting is as follows [practice of wife of HaRav Moshe Feinstein zt’’l]: turn on the electric lights, light the candles, and then make a B’rachah. (If the lights are already on in the room, they she be turned off and then back on by the woman lighting candles.) This accomplishes that the electricity and candles are both part of one extended Hadlakas Neiros. The subsequent B’rachah includes both the electricity and the candles. Another potential method [practice of wife of HaRav Yaakov Kamenetsky zt’’l]: the woman should light the candles while the electricity is off, and then her husband will turn on the electric lights before she makes the B’rachah. [This is not simple, because this can only work if the husband is there when his wife is lighting candles.]
2. The Gemora Bava Basra 15a brings two opinions about who wrote the last eight pesukim in the Torah that talks about the death of Moshe. R’ Yehuda/R’ Nechemia hold that Yehoshua must have written them while R’ Shimon holds that Moshe wrote them with tears. According to all opinions these last eight pesukim are different in that they are read without stopping in between. 3. Presumably it comes from Parshas Vezos Habracha where Moshe dies at the age of 120. Perhaps why the age of Moshe is picked more than any other person is because besides for the old age he was also very healthy and did not die an ill person (34:7). Therefore the blessing of “bis 120” is twofold: old age and good health! 4. Rabbeinu Bechaye (Parshas Voeschanon 3:27) brings that it was for the benefit of all the Jews who are buried outside of Eretz Yisroel – like the generation of the desert and all other Jews in exile throughout the ages. They now can feel “comforted” and honoured that also a great person like Moshe is also buried outside of Eretz Yisroel. 5. Perhaps the idea is that the name Nevo can be split – נבו=נ’בוto spell out that Nun that has the gematria of fifty is in it. The Gemora in Nedorim 38a brings that there are fifty gates of Bina, understanding, and Moshe could only fathom forty-nine of them whilst
Adapted by Rabbi Avraham Chaim Slansky
Rabbi Slansky can be contacted at avislansky@gmail.com
to grasp the fiftieth gate seen in the name of this mountain!
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Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home.
still alive. Thus, when he died, he was then able
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