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פרשת ואתחנן שבת נחמו
ט"ז אב תשע”ח 28TH JULY 2018
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
' פרק ג:פרקי אבות יא:ז-כג: ג:קריאת התורה
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שקיעת החמה
חצות
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8.55 PM
1.07 PM
10:30 AM
Harav Moshe Sternbuch
Ra’avad Eidah Charedis, Yerushalayim
constant elevation I entreated Hashem at that time (3:23)
Chazal (Medrash Tanna’im, Devarim 3:23) say that Moshe prayed 515 prayers asking Hashem for permission to enter Eretz Yisrael, and the Vilna Gaon says that each prayer was accompanied by a different reason justifying Moshe’s request. Moshe knew that if he could enter Eretz Yisrael he would be able to feel a closeness to Hashem that was greater than anything he could attain in chutz laAretz. Even though he had already attained immense levels and he knew that an enormous reward awaited him in the eternal world, he was not satisfied with all of that, and he did his utmost to attempt to achieve even further spiritual qualities by entering Eretz Yisrael. This teaches us that we should never forgo the opportunity of climbing the rungs of avodas Hashem. We should not be satisfied with our achievements, but constantly continue to look for further ways of elevating ourselves, even if they involve much effort.
go-betweens are superfluous
For what great nation is there that has Hashem so near to it, as Hashem, our God, is at all times that we call upon Him? (4:7) The Chofetz Chaim was once visiting Grodna and was asked to give brachos. He responded, “Why do you need me to act as a ‘go-between’ to plead on your behalf before our Father in heaven? Every father prefers if his son appears before him to make
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Parshah
his requests instead of sending his brother on his behalf. Similarly, our Father in heaven wants you yourselves to pray to him and not send me to plead on your behalf. You may be worried that He is angry with you, but do not imagine this. I promise you that Hashem loves you and yearns to hear the voice of your prayers and He will save you. Hence, dear brothers, cry out yourselves to Hashem and He will surely answer you.”
KILLING time
You shall not murder (5:17) Why does it not say “you shall not shed blood”?
Someone who touches a goses (a dying person) is considered a murderer. Even though the goses will die shortly anyway, by hastening his death by even several moments the person is considered to have shed his blood. The Derech Pikudecha (written by the author of Bnei Yissaschar) says that someone who wastes his friend’s time — or even his own time — thereby preventing the friend or himself from learning Torah during that time, is considered to have shed blood, because the main purpose of our vitality in this world is to delve into Torah, so that stealing someone’s time and depriving him of a life of Torah is deemed a kind of temporary murder for the duration of the deprivation.
This weeks Oneg Shabbos Publication is sponsored
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בריינלא בת ר' נפתלי ע"ה Martha Hofbauer o"h י"ג מנחם אב תשע"ג
In a similar vein, the Chofetz Chaim would say, “People say that time is money, but I say time is life.” Based on this, we may suggest that the Torah specifically prohibits murder instead of shedding blood in order to include all kinds of murder, such as depriving a person of his life force by wasting his time, even without actually shedding his blood.
Taken from “Rav Moshe Sternbuch on the Parashah” by Adir Press Available in stores now To publish your sefer with Adir Press visit www.Adirpress.com
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Rabbi Moishe Kormornick
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Author, Short Vort
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SEDRA SUMMARY
Parshah
'וָ ֶא ְת ַחּנַ ן ֶאל ה I pleaded with Hashem (3:23)
Thank you to Chabad.org
M
oshe tells the Bnei Yisroel how he implored Hashem to allow him to enter Eretz Yisroel, but Hashem refused, instructing him instead to ascend a mountain and see the Promised Land. Continuing his “review of the Torah,” Moshe describes the Exodus from Egypt and the Giving of the Torah, declaring them unprecedented events in human history. “Has there ever occurred this great thing, or has the likes of it ever been heard? Did ever a people hear the voice of Hashem speaking out of the midst of the fire . . . and live? . . . You were shown, to know, that the Hashem is G-d . . . there is none else beside Him.” Moshe predicts that in future generations the people will turn away from Hashem, worship idols, and be exiled from their land and scattered amongst the nations; but from there they will seek Hashem, and return to obey His commandments. Our Parshah also includes a repetition of the Ten Commandments, and the verses of the Shema, which declare the fundamentals of the Jewish faith: the unity of Hashem (“Hear O Israel: Hashem our G-d, Hashem is one”); the mitzvos to love Hashem, to study His Torah, and to bind “these words” as tefillin on our arms and heads, and inscribe them in the mezuzos affixed on the doorposts of our homes.
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he Medrash tells us that when Moshe was told by Hashem that he would not be allowed to enter into Eretz Yisrael, he immersed himself in prayer. After the 515th request, Hashem commanded him to stop, because with one more prayer, Hashem would have been obligated to annul His decree.1 In life we always try to do our best. The question is, is our best really our best? If Moshe would have asked to be let into Eretz Yisroel and been rejected, perhaps that would have been considered “his best”; after all, he tried very hard and received a “no.” Perhaps after 100 times, he would have considered that he has done “his best.” After all, after pleading with Hashem 100 times, one could certainly say that he exhausted all options. Yet, Moshe continued until he was physically told to stop praying. How may times do we put in great effort towards attaining a goal and but not succeeding? We tell ourselves that we tried our best; we put in all possible effort. Yet, in truth, our best is only attained once we make a diligent appraisal of our goal and then to push ourselves out of our comfort zone to achieve it. Unless we have reached that point, perhaps we have not truly tried our best. Rav Tzvi Mayer related the following true story about a boy he knows who didn’t give up: There was a young boy called Yoselle who lived with his mother. Since his father has passed away, there was very little money in the house and Yoselle had to work from a very young age. Towards the
time of his bar mitzvah, his mother told him about his obligation to learn Torah, and Yossele immediately ran to the cheder to be accepted. He met the principal and asked to be enrolled. The principal asked him which Gemara he can be tested on, but Yossele said that he knew no Gemara. “Then which Mishnayos do you know?” asked the Principal. But Yossele said that he knew no Mishnayos. “Then what can I test you on?” asked the bewildered Principal. “You can test me on Siddur. We only have a Siddur at home and I know it very well,” answered Yossele. “But the post-Siddur class is for 6 year olds,” responded the principal. “Then let me join that class,” answered Yossele. “But there’s no room for you, I’m afraid.” Disheartened, Yossele said the principal. “Will you write that on a piece of paper?” “Excuse me? Why do you want me to do that?” “Because after 120 years when I go to Heaven and meet my father, he is going to ask me what Torah I have learned. I’ll explain to him that when I was 12, I came to Cheder and was even willing to embarrass myself day-in-day-out by sitting with the 6 year-olds, but the Principal still wouldn’t let me. Then, not believing me, my father will say, “What kind of principal would every do such a thing?” Then I’ll show him your paper!” Upon hearing this, the principal allows Yossele to join the cheder, and he grew up to be a learned scholar and a widely respected Rav.
1Yalkut Shimoni 31
QUOTE OF THE WEEK
Dreams don't work unless you do QUIZ TIME
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1. livingwithmitzvos.com
Why does Parshas Voeschanon always come after Tisha B’Av, known as “Shabbos Nachamu”?
This page is sponsored by Federation
Rabbi Yisroel Moshe Guttentag
5
Rabbinic Coordinator, KF Kosher; Federation Shailatext
The author can be contacted at Rabbi.guttentag@federation.org.u
Halachah
MaaserText Week 8: Discovering Maaser on Shabbos Maasertext was launched to encourage members of the public to separate terumos and maasros. Previously seen as a complex mitzvah and one which is difficult to perform, the system is designed to be easy and user-friendly. This week, as our series draws to a close, Rabbi Y.M. Guttentag examines what happens when the Israeli source of one’s produce is only discovered on Shabbos.
May one take terumos and maasros on Shabbos? A mishna in Maseches Beitza (36b) teaches that maaser may not be separated on Yom Tov. On Shabbos, the mishna says one may certainly not maaser produce. Rambam (Shabbos 23:14) teaches that this ruling is founded on two halachic concerns – firstly, it is seen as fixing the fruit and forbidden in a similar vein to the case of tevilas keilim on Shabbos. Secondly, it is seen as enacting a kinyan on Shabbos and forbidden like making an item hekdesh. Are there any exceptions to this rule?
I have been mekabel Shabbos but forgot to maaser the potatoes used in the kugel – can I still maaser the produce to permit the food? During the Friday evening/ Shabbos twilight period - called bein hashemoshos – certain leniencies apply. In cases where one has no other Shabbos food, Chazal were lenient and allowed produce to be maasered where he won’t have Shabbos food. The same applies for one who is mekabel Shabbos early on Friday afternoon from plag
hamincha and on, (Mishna Brura: 261:28). Therefore, if the bulk of one’s Shabbos meal would be at risk due to its tevel status, one may maaser during this period. If the tevel in one’s food is only a side dish (eg just a salad), it is questionable whether this permission applies. Once the local community have been mekabel Shabbos, the bein hashemoshos leniencies are suspended. On a long summer Friday afternoon, there typically would be time to maaser shortly after being mekabel Shabbos, but on a short Friday afternoon, this would be more problematic as it would be likely that the tzibbur have already been mekabel Shabbos.
Shabbos has already begun, and I forgot to maaser our vegetables, I learnt in mishnayos that sometimes you can maaser with a tenai on Shabbos itself, how do I go about doing this? This question is based on the teachings of mishnayos in Maseches Demai which teach of scenarios in which the householder may maaser produce on Shabbos itself. The mechanics of this method require that a preliminary declaration is made on erev Shabbos – a tenai. This means that any suggestion of adopting this approach to save a family’s Shabbos cholent with its Israeli potatoes would only work if the householder recognises the issue before shekiya on erev Shabbos. Once
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Shabbos has begun, this approach would not be relevant.
Can produce which was not maasered be eaten on Shabbos? Produce which has not been maasered is tevel and may not be eaten. In extenuating circumstances where maaser was not separated and major aspects of one’s Shabbos meal would be at risk, one should ask a Rov before deciding not to eat the food in question.
These articles have been published in response to popular demand for further information on how our service runs. For further questions relating to the use of Israeli produce or to MaaserText in general, feel free to contact Shailatext by texting 07403 939 613
A Quick Vort: Ma’ayanah shel Torah by Yisroel Avrohom Kaye The posuk (Devorim 4:39) says “Know this day and lay in on your heart that Hashem He is G-d” The Ma’ayanah Shel Torah brings Chidushei HaRIm who explains another aspect to this posuk with which we are all familiar. He says that if the main thing is to “lay it on the heart” it follows that the heart must be cleansed before in order to make room for all this knowledge so that it may take root there.
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 Meyer Amar
6
Hasmonean High School
The author can be contacted at 2binspirednow@gmail.com
Parshah
Appreciating Appreciation
A
story1 is told about the Gaon Reb Yonoson Eybechutz2. Before he became famous he used to be the Rabbi of a small town in Czechoslovakia. Seeing that he was not overly busy with halachic matters he took it upon himself to set up Gemachim, charities and a soup kitchen, taking care of the town it’s impoverished and unfortunate. Emissaries came from Prague one day bearing a transfer request to take up the Prague Rabbanus. They met with Reb Yonoson and the town leaders requesting his move to Prague. To his surprise the leaders of the town were au fait with his departure, they didn’t object or create a fuss. He was most surprised after what he had done for the community that they didn’t even ask him to continue his leadership or offer any raise in salary and conditions in order to attract him to stay. This was most upsetting for him and even more so embarrassing in front of the emissaries. When the band of wagons eventually arrived to pick up the Rav, his family and belongings, no one from the town
appeared to ask for divrei brocho or to wish him well for his future. Immediately he made a decision to call a community meeting in the shul so that he may give his leavers speech. His topic was that of shmiras hamitzvos. How careful they must all be to guard themselves from dropping their level of religious fervour and connection to Hashem. He explained the reason for his sharp words were not out of anger but out of concern. If they didn’t feel an obligation to show appreciation to a Rav who had served them with great energy for 3 years and set up multiple organisations to benefit the community then surely there was a danger of them losing their appreciation to Hashem for the good He does for them. They should strengthen their recognition and praise for Hashem and guard their connection to Torah and mitzvah observance which are the regular casualties of one who does not really appreciate what Hashem does for him. This story can be used to explain why Moshe Rabbeinu told the Bnei Yisroel ‘to guard their souls ….lest they fall into the trap of serving Idols’ (Perek 4 Possuk 15-16). Based
1 This Dvar Torah has been translated and adapted from the words of Reb Yisroel Grossman - member of the Moetzes Gedoley Hatorah in Eretz Yisroel 2 Author of sefer Urim Vetumim on Shulchan Oruch – 17th century
on a Midrash in Parshas Ekev – Moshe told off the Bnei Yisroel for their lack of appreciation of his efforts on their behalf, that it will lead to lack of appreciation of Hashem’s benevolence in their lives, leading in the worst case scenario to betrayal of Hashem through Idol worship. Appreciation is the bedrock of a practicing Jews commitment to the Torah and Hashem. In order to cultivate this one has to work on feeling and displaying appreciation to all those around, who you benefit from. The list is endless but the obvious ones that immediately spring to mind are parents, wife, husband, siblings, teachers, Rabbonim, gaboaim and askonim of tzorchei tzibbur to mention a few. When you regularly practice appreciation to those around you it embeds it into your soul facilitating your dedication to Hashem which is every Jews ultimate calling in this life. If you walk away from reading this with the intention of being Makir Tov to at least one person in the list then you have begun to appreciate appreciation - Hatzlocho Liluis Nishmas Esther bat Dona
ANSWER FROM LAST WEEK
riddle
Parsha
QUESTION
Thank you to Boruch Kahan bkahan47@yahoo.co.uk
QUIZ TIME
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In this week's Parshah a place has a second name, however Rashi in a previous Parsha tells us that this place in fact has two other names. This place it seems has four names in total three of them come in one Parsha and one of those three plus another one comes in our Parsha. What are the four names in total and where previously did Rashi tell us this information? CLUE Shir Hashirim Perek 4 Possuk 8
2. livingwithmitzvos.com
[Question: The Haftoroh focuses on Yeshayah Hanovi’s Nevuah on the downfall of Yerushalayim hence the reason it is read before Tisha B’Av. However there are three opinions as to how many Botei Medrash existed in Yerushalayim at the time of the Churban Beys Hamikdosh. What are they and give the sources?
The first two are close to each other either 480 or 481.This depends on a Machloikes in opinions based on the Medrash Megilas Eichoh (Pesicha Ois 12) and (Parshah 2:40). It brings a Meimroh in the name of Rav Pinchos beshem Rav Hoshiyoh that the number of Botei Medrosh in Yerushalayim was equal to the Gematriya of the word Mileisi that comes in the Haftoroh in Yeshaya. The word is spelt Mem = 40 Lamed = 30 Aleph = 1 Tof = 400 Yud = 10 Total =481.The word Mileisi is spelt Moley with the Aleph but some have the opinion that you “consider” the word Chosser as if the letter Aleph is not there and so reducing it to 480. Rashi on the Possuk in Yeshaya Perek 1 Possuk 21 explains both opinions but concludes it should be 480 and the 481st is the Beys Hamikdosh itself and since it got destroyed it is not counted. The Gemoro Kesuvois (Daf 105a) brings a third opinion based on the same Maimroh from the same Amoiroh and comes up with the number of 394 with no further explanation of how it arrives at the figure.
Rashi (3:23) brings that there are ten expressions of tefilla. Why did Moshe use here the expression of techina, supplication, asking for a matnos chinom, a present as opposed to any other expression or why not ask for permission due to his own merits?
Rabbi Dovid Hoffman
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Author of the Torah Tavlin series of books on Torah, Haggadah shel Pesach, Yamim Noraim, and other Jewish topics, as well as the universally acclaimed series on the Holocaust, entitled ‘Heroes of Spirit’ and ‘Heroes of Faith” The author can be contacted at Torahtavlin@aol.com
T
Parshah
)יב- (ה.... שמור את יום השבת לקדשו כאשר צוך ה' אלקיך
he following story was retold recently at a Pidyon Haben, by R’ Nissan Kaplan Shlit’a, the well-known Maggid Shiur in the Mir Yeshivah, who was discussing the effect that Kiddush Hashem has on a Jew, even a tiny baby. He recalled how on a recent trip to America during the summer, he was scheduled to return from Newark Airport on Thursday at 3:30 P.M., arriving Friday morning in Ben Gurion Airport at 7:00 A.M. It was the summer and since sunset on Friday afternoon in Israel was at 7:15 P.M., he felt he had a reasonable amount of time to make it home before Shabbos. Alas, things did not work out the way he hoped. The afternoon flight was delayed again and again, and it was unclear if the plane would depart at all. Finally, the airline announced that they were cleared for a final departure time from Newark at 1:00 A.M. Friday morning with service arriving in Ben Gurion Airport at 6:30 P.M. Friday afternoon. R’ Nissan was unconvinced. Since Shabbos was only 45 minutes later (and who knew if the flight would actually arrive by its scheduled arrival time), he couldn’t take a chance and felt he had no choice but to skip the flight. He was resolved to remain in America for Shabbos and book the next flight out after Shabbos. Those who were not Shabbos observers took the flight. On the phone in the midst of his feverish arrangements, R’ Nissan saw a young lady approach him. When he got off the phone, she wished to ask the Rabbi a question. She was running a group of 50 boys and girls from “Birthright” who were on this flight. (Birthright is an organization that sponsors free ten-day heritage trips to Israel for Jewish young adults, aged 18–26. During their trip, participants, most of whom are not religious and visiting Israel for the first time, are encouraged to discover new meaning in their personal Jewish identity and connection to Jewish history and culture.) These young adults were not observant and had never kept Shabbos in their lives. They wouldn’t observe this one as well. They all wished to go on the flight even though the airline told them that they would arrive at 6:30 P.M. and it was unlikely they would make it to their hotel before candle-lighting. “What should we do?” asked the young lady. “Should we go on the flight or not?”
What an amazing Shabbos it was. For the entire 24 hours, in the Ramada Hotel, there wasn’t the slightest Chilul Shabbos from the entire group! R’ Nissan concluded, “This was a Kiddush Hashem that just fell into my hands!.
By
Rabbi Dovid Hoffman Author of Torah Tavlin on Chumash, Likutim, Moadim Heroes of Spirit, and Heroes of Faith
! EW N
What happened then, was incredible. The “Birthright” group was put up in a nearby Ramada hotel, but they only agreed to go if the Rabbi would accompany them for Shabbos. R’ Nissan agreed. He called a few of his students, who brought containers of food, wine, challah and even a Sefer Torah. They set up a makeshift synagogue, with a proper mechitza separating the boys and the girls. Friday night, R’ Nissan made a minyan and insisted that everyone be in attendance.
R’ Nissan continued. “I don’t know if you will ever have another opportunity like this to tell Shabbos, ‘Not one hour, not two hours - but 24 hours (from Thursday) we waited for you and gave up a trip to Israel just for you!’ We are stuck in a place without any Jews around us, just to tell Shabbos, ‘We love you, Shabbos.’ Do you know how loved Shabbos feels this week? So maybe if Shabbos feels so loved by us, maybe we will try to keep the rules of Shabbos all together this week.”
D AN BR
R’ Nissan asked that the entire group gather around him. When they all gathered, he introduced himself and announced, “I think we should take a vote. There is a great rabbi here in America named Rabbi Belsky. He is the Rabbi of the Union of Orthodox Rabbis (OU). He is very smart. Let’s call him and ask him your question and follow whatever he decides. But I’m only calling him if everyone is in agreement and votes to follow him.” Instantly, they took a vote and they unanimously agreed to follow Rabbi Belsky’s decision. R’ Nissan managed to get through and Rabbi Belsky told them not to go.
He might come there and find the house locked. Even if it is unlocked, perhaps the other person doesn’t want to see him right then. But if he comes and someone is waiting for him outside, then he knows he’s welcome. My friends, Shabbos comes and sometimes the door is locked. Last week, for example, were you all waiting for Shabbos with open arms? Probably not. But if Shabbos comes and someone is waiting for her, she knows that she is welcome.”
Make the most of this special time period. Sad and heavy as they may feel, these weeks hold the potential for so much uplift and blessing, too—if we choose to use the days properly. With Torah Tavlin on Tishah B’Av providing a steady stream of inspiration, you will find yourself emerging from the Three Weeks feeling encouraged, stirred, and closer to Hashem. ALS O IN
THI S SE RIE S
During davening, R’ Nissan spoke. He said, “When a person goes to another person’s house, he isn’t always sure if he’s welcome or not.
QUIZ TIME
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3. livingwithmitzvos.com
What is so special about Eretz Yisroel that Moshe was so desperate to go there (something that we have found throughout the generations, the desire of great people to embark on difficult journeys to reach Eretz Yisroel)?
Rabbi Yaakov Yosef Schechter Author of Seforim, Parshah Pshetl
The author can be contacted at yankieschechter@gmail.com
Halacha from
Rabbi Shraga Kallus Rosh Kollel, 'The 2nd Seder Kollel'; 'Machon Hora'ah L'Rabanim'
Hadlakas Neiros
part I – Background Every single Jew, both man and woman, has an obligation to light candles for Shabbos. This obligation is not relegated specifically to women; however, the custom is that the woman is the one who lights the candles on behalf of the household. The reason is to atone for the sin of the first woman, Chavah. She convinced Adam HaRishon to eat from the Eitz HaDa’as, which extinguished the light of the world, therefore she is the one to light candles weekly. The Gemara teaches: “One who is careful with regard to Shabbos candles will have children who are Torah Scholars”. Ra’avad addresses the obvious question: we find numerous people who light Shabbos candles and yet not all of their children are Torah scholars? He explains that the words of the Gemara do not mean that one simply has to light Shabbos candles, rather one must be meticulous in all of the intricacies and nuances of the Halachos. Merely lighting a candle before Shabbos does not suffice for this special segulah; one must fulfill the obligation in its entirety! Two ways to fulfill the above dictum in its entirety are: (1) to purchase the finest oils/ candles in order to have a beautiful light for Shabbos. (2) The time of candle-lighting is an auspicious time for prayer to merit children who will be Talmidei Chachamim. Throughout the next few weeks we will be learning the Halachos of Hadlakas Neiros, which should enable one to follow all the intricacies of the Halachos and thereby merit the awesome Segulah of meritorious children.
Adapted by Rabbi Avraham Chaim Slansky
Rabbi Slansky can be contacted at avislansky@gmail.com FIND RABBI KALLUS'S SHIURIM ON TORAHANYTIME.COM
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Parshah
The Path to Binas Hatorah [3:23] ”“ואתחנן אל ד’ בעת ההוא לאמר “Moshe implored Hashem at that time, saying.” Moshe Rabbeinu was pleading with Hakodosh Boruch Hu to be allowed to enter Eretz Yisroel. Sotah 14a – Why did Moshe Rabbeinu desire to enter Eretz Yisroel? Did he need to eat its fruit or did he need to sate himself with its bounty? Certainly not! Rather this was what Moshe was saying: There are many Mitzvos which Klal Yisroel were commanded that could only be fulfilled in Eretz Yisroel. Moshe Rabbeinu wanted to enter Eretz Yisroel so that he could fulfill all of the Mitzvos of the Torah, including those which are exclusive to Eretz Yisroel. Hakodosh Boruch Hu said to him; Do you seek anything other than to gain reward? I will make it as if you performed those Mitzvos. What is the meaning of this Gemara? We all know that if one has the desire to perform a Mitzvah, but cannot perform it due to circumstances out of his control, then Hakodosh Boruch Hu makes it as if he did it. It was clear to all that Moshe wanted to enter the Land of Eretz Yisroel, but it was not in his control to do so. Therefore, he certainly would receive reward as if he did those Mitzvos. What is the Chiddush that Hakodosh Boruch Hu told Moshe that it will be as if he did them?
” בשעה שעלה משה למרום: – “אמר רב יהודה אמר רבRav Yehudah said in the name of Rav: When Moshe ascended to the Heavenly Heights, he found Hakodosh Boruch Hu sitting and attaching crowns to the some of the letters of the Torah. Moshe said to Hakodosh Boruch Hu, Who is holding you back from giving the Torah as it is? (The Torah was complete except for some תגין, crowns, on top of the some of the letters). Hashem told him that this is for one man who is destined to exist at the end of many generations, Akiva Ben Yosef is his name, and it is he who will expound upon each and every point heaps and heaps of Halachos. Moshe said to Hakodosh Boruch Hu that He should show Rebbe Akiva to him. Hashem told Moshe to turn around, and Moshe found himself in Rebbe Akiva’s classroom. Moshe went and sat at the end of eight rows of Talmidim, and he listened to the discourse between Rebbe Akiva and his students, but did not understand what they were saying. Moshe became disheartened that he did not understand, until they reached a certain matter which required a source, and Rebbe Akiva told his students that the source is a Halacha L’Moshe Misinai. When Moshe heard this, he was relieved. ):(מנחות כ”ט Menochos 29b – The Arizal says that at first Moshe did not understand the words of Torah from Rebbe Akiva and his students. Moshe Rabbeinu left and went to perform Mitzvos of the Torah. When he returned to the class of Rebbe Akiva and his students, he did understand what they said. We see from this Arizal the great importance of actually performing the Mitzvos of the Torah. It is not enough to only study the Torah, but one must perform the Mitzvos of the Torah, and he will then have a better understanding of the Torah. ()באור החיים What did Moshe Rabbeinu want? Did he want to eat the fruits of Eretz Yisroel? The answer is yes! Moshe understood that when one performs a Mitzvah, it creates a greater connection to the Torah Hakdosha, so that he would have a better understanding in the Torah Hakdosha. Moshe Rabbeinu knew that because he had a desire to perform the Mitzvos of Eretz Yisroel, it is as if he performed them. This is only in respect to receiving reward for them. However, when one performs a Mitzvah, it has a tangible effect upon him. Aside from the Tikun it creates in the world, it has a profound effect on the one who performed the Mitzvah. He will then have a greater connection to the Torah, and be able to have a greater understanding in the Torah Hakdosha. Not all agree, but Rav Chaim Volozhin, in his Sefer called Nefesh Hachaim, says that Moshe achieved the fiftieth level of Binah on the last day of his life, that which eluded him until then. What caused Moshe to achieve that level on the last day of his life? Moshe Rabbeinu was not content with it being as if he performed the Mitzvos of the Torah, but he wanted to actually perform them so that he would have a greater Koach Hatorah.
MY WEEKLY HALACHIC QUESTION
Rabbi Avi Wiesenfeld
9
Rosh Yeshiva, Gevuras Yitzchok; Author “Kashrus in the Kitchen” & “The Pocket Halacha Series”
Halachah
Traveling & Vacation [part 1 of 2] Before Traveling
ÂÂ Many give tzedakah before embarking on
The poskim mention various minhagim that apply before one sets out on a journey.
ÂÂ The Mishnah Berurah writes about the
money to a traveler to distribute to tzedakah at his destination. This is based on the dictum of Chazal that messengers for mitzvos (such as tzedakah) are protected from harm.1 The same result is achieved if a person takes along his own money to give to tzedakah upon arrival at his destination. called up to the Torah for an aliyah on Shabbos before they depart on a journey. (This custom does not override any other person’s obligation to be called up for an aliyah).2
ÂÂ Many people take leave of, or ask permission from, their rebbi before departing, or they ask gedolim for a beracha.3
ÂÂ According to the directive of Rav Yehudah ha’Chassid as recorded in his will, one should not polish his shoes on the day he plans to travel. Many write that this refers only to one who travels by foot.4 Others maintain that this applies only to polishing with oil, but not to our shoe polish.5 The night before one travels it is permitted.
ÂÂ According to the directive of Rav Yehudah Hachasid, after one leaves the house one should not return home to retrieve a forgotten item (unless it is a mitzvah item, such as tefillin). Rather, he should stand by the door and ask someone inside to bring it out to him,6 or he should go through a different entrance if there is one.7
1 See Gemarah Pesachim 8b. 2 Biur Halacha 136 “Shabbos”. 3 Ramo Yoreh Dea’ah 242:18. 4 Ktzos Hashulchan Siman 68. 5 Lekach Hakemach 110:8. 6 Darchei Teshuva Yore Dea’ah 118:64. 7 הגר"י ראטה שליט"א מובא בס' ובלכתך בדרך בהערות שם
one to forget his learning.15
importance of taking one’s tallis and tefillin on any trip he takes, even if he plans to return that night.9 He also writes that it is wrong to rely on borrowing tefillin at one’s destination, because one risks missing the zman to daven while waiting for them, or the tefillin will not fit properly and he will not fulfill the mitzvah at all.10
ÂÂ A common minhag is for others to give
ÂÂ Many people have the practice to be
ÂÂ Drying one’s hands on his clothing causes
a journey.8
Q. Which water may be used for netilas yadayim? A. Only clean water that is fit for a dog to drink may be used for netilas yadayim. Consequently, one may not use the water of a dirty lake for netilas yadayim.16
ÂÂ However, one may use the water of a dirty lake to dip his hands and recite the blessing, “Al Tevilas Yadayim”. If the water is clean, and he is dipping his hands because he has not cup, he may still recite the normal blessing, “Al Netilas Yadayim”.17
Q. If one needs to leave his home early in the morning, may he daven before haneitz? A. In a time of pressing need, one may daven before haneitz, provided that the time of alos ha’shachar has arrived. However, he must wait to recite Shema until there is enough light that he can recognize his friend from four amos away.11 One may don the tallis and tefillin from alos ha’shachar, but he may not recite a beracha on them until it is light enough to recognize one’s friend from four amos away.
ÂÂ If one has no other option, he may wash
Netilas Yadayim
A. If one finds himself in a place with no water (if he is traveling, he is obligated to travel up to 72 minutes in the direction he is traveling or 18 minutes out of his way, or if he is not traveling, he must travel up to 18 minutes to get water.), he may eat bread without washing, but only if he is very hungry20 (and there is no other food to satisfy him), and only if he wraps his hands in a towel or glove and is careful not to touch the food he is eating.
Q. May one use a plastic or paper disposable cup to wash netilas yadayim for bread? A. According to many poskim, a disposable cup is sufficient for netilas yadayim.12 Others, however, disagree and disqualify it from use for netilas yadayim.13 If one has no other choice, it is best to designate the cup from here on as the netilas yadayim cup and use the same one for that purpose.14
netilas yadayim in the bathroom.18 (In such a case, he should leave the bathroom with wet hands, recite the beracha outside the bathroom, and only then dry his hands.19)
Q. If one is in a place where there is no water, what should he do about netilas yadayim?
ÂÂ If one has only a small amount of water,
' וכ"כ בספר חסידים סי. א"ר סי' קי ובסידור היעב"ץ," שנאמר "צדק לפניו יהלך8 . קצשו"ע סי' סח,תתרנו "נכון לכל ירא שמים לקחת עמו הטלית והתפילין אפי' אם נוסע: סי' קי ס"ק כ9 ."למקום קרוב ודעתו לחזור היום . וע"ע בבאה"ט סו"ס רצט. סי' קי ס"ק כ10 וע"ע בבה"ל סי' נח ס"א ד"ה זמן כתב דמי שהשעה דחוקה לו. סי' פט ס"ח11 יכול לומר מקודם ברוך שאמר ופסוד"ז בלא תפילין עד יוצר אור וכשיגיע הזמן .דיכיר יניח תפילין ויברך עליהם ויאמר מיוצר אור והלאה . שו"ת צי"א חי"ב סי' כג, הגר"ש ואזנר זצ"ל מובא בקובץ מבית לוי ח"ג עמ' ע12 . אג"מ או"ח ח"ג סי' לט13 . עי' אור לציון ח"ב פי"א ס"ו14
1. Parshas Voeschanon contains the second Luchos. These express the idea that after the breaking of the first Luchos there is still hope. So too, after the churban there is still hope and we believe in the coming of Moshiach and that the third Beis Hamikdosh will be built. It has a special name of Shabbos Nachamu being the first of the shiva d’nechemta, the seven weeks of comfort that follow Tisha B’Av, with a message from the parsha.
it is sufficient to wash his hands until his knuckles.21 וכ"כ. מובא במ"ב שם ס"ק מה, מג"א או"ח סי' קנח ס"ק יג בשם התשב"ץ15 .בערוה"ש סי"ז . עי' מ"ב סי' קס ס"ק לח, ולגבי מי הים. עי' מ"ב סי' קס ס"ק לח16 . וסי' קס ס"ט, מ"ב ס"ק צז, שו"ע סי' קנט ס"כ17 . שו"ת מנחת יצחק ח"ר סי' ס ושו"ת חלקת יעקב או"ח סי' ב18 . נחלת צבי על הל' נט"י סי' קסד כה, חזו"א סי' כד ס"ק כו19 בה"ל סי' קסג ד"ה אם, דאם לא רעב כ"כ אין להתיר וימתין עד שישיג מים20 .עפ"י חי"א וריטב"א . עי' שו"ע סי' קס"א ס"ד21
ANSWERS
2. Moshe as a great person viewed nothing as coming to him and therefore did not use his merits as a reason to be allowed. He therefore asked for a present as opposed to demanding rights. 3. The Gemora (Sota 14a) says that there are certain mitzvos that can only be done in Eretz Yisroel and it was this that Moshe wanted so much to do. Perhaps additionally, since there is more kedusha there, even all the other mitzvos that are done there are changed and are of a higher spiritual quality.
Rabbi Alan Wilkinson Rabbi, Great Ormond Street Hospital
The author can be contacted at genesisasw@gmail.com
tefilah Refaeinu….
T
’Heal us Hashem and we shall be healed…’
he ‘Spiritual care team’ at GOSH have monthly reflective practice sessions. The team includes representatives of what are called ‘the Abrahamic faiths’. In February the topics under discussion included ‘how we pray for patients’ and ‘how do you pray when there is no hope’. The Gemora in Megillah Daf 17b explains that the Brocha for healing is in eighth place in the shemoneh esreh because Bris Milah is on the eighth day. This Brocha turns to Hashem, the ultimate healer, to take care of any illnesses that may afflict us and heal us completely in a way that only Hashem can. A doctor can heal a patient sometimes or even many times, but he cannot assure that the recovery will be a full recovery. He also cannot assure that one will not become afflicted again by the same illness or another one. Hashem can do anything because He is our healer and when He heals it can be total and complete if we only so merit. It is interesting to note that the name of Hashem appears as the second word of this Brocha. It doesn’t appear so soon in any of the other Brochos. When we are ill, we go to a doctor to ask his advice and assistance in helping us get better. Sadly there are times when doctors say that there is nothing more that medical science can do. “Now it is up to G-d”. In this tefillah we beg Hashem: “you are always capable of healing, with no limitations, please heal us!” R’ Avigdor Miller zt’l learns out that every illness is a blow inflicted by Hashem as a father that chastises his children when they fail to achieve the Perfection of remembering him. In
this Brocha we ask for a complete or perfect recovery and that all the symptoms of the illness should disappear so that they will not reappear. When we request the healing of our body, we also request the healing of our sins. Physical illness comes to humble the arrogant and remind the one who’s ill that it is time to change their ways. This Brocha is really one of doing Teshuva, asking for Repentance and improvement of the Soul. By fixing ones’ thoughts and habits and character-traits, the illness’s of the body comes to repair the flaws of the soul. The language of this Brocha is taken from a verse in Yirmeyahu (17:14) where it is written in the singular ‘Refa·eini Hashem ve·eirafei’ (Heal me Hashem and I will be healed). The Anshei Kenesses HaGedolah, our text using plural language. In using the plural they assured that we would always be praying for others as we pray for ourselves. When we pray in the plural, as a united community, our prayers are a ‘thousand times more valuable than if each individual had prayed for himself’. [Michtav M’Eliyahu volume 1 page 150]. The Gemora in Avodah Zarah 8a tells us that if one is not well they can add a brief prayer for either himself or on behalf of someone else he may do so here. Can we include the name of any sick person? Many poskim say that we can include any name as we are all ‘family’. Because all Jews are part of one body and soul [Nedarim 39b] we have a unique ability to feel each other’s needs and pains as our own. Therefore, we can pray for each other with true sincerity. The merit of this loving empathy is so immense that Bava Kamma 92a promises that if a person prays
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for mercy on behalf of someone else, when he himself has that very same need, the person who prays is answered first. Rabbi Daniel Yaakov Travis, however, writes that Rav Shlomo Zalman Auerbach maintained that a person should be closely associated with the people for whom he is praying, and it is improper to make requests for people with whom he has little or no connection during this blessing. Rav Shlomo Zalman would mention family members during the blessing of Refa’einu and others during the blessing of Shema Koleinu (Halichos Shlomo 15,60). There are, sadly, times when a person is so ill that the doctors say there is no chance of survival. Some authorities write that upon reaching such a critical state, one is asking for an open miracle, and it is improper to pray for the patient (Rav Akiva Eiger, Shulchan Aruch 230 citing Sefer HaChassidim 795). We should always have complete emunah that Hashem has the power to heal. As we learn in Brochos 10a ‘even if a sharp sword rests upon a person’s neck, he should not refrain from [praying for mercy’ as his prayer may still be answered. A hesped given at the levayo of Nachshon Wachsman included a message from his father: ‘Please tell all our people that Hashem did listen to our prayers and that He collected all our tears... just as a father would always like to say “Yes” to all of his children’s requests, sometimes he had to say “no” though the child might not understand why. So our Father in Heaven heard our prayers, and though we don’t understand why, His answer was “No.” but we are sure that his tefillos have gone to’.
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