.זכור את־יום השבת לקדשו ,ששת ימים תעבד ועשית כל־מלאכתך ‘ויום השביעי שבת לה
SHABBAT LASHEM
SHAVUOT
6 TH & 7 TH SIVAN 578O 28 TH , 29 TH & 3O TH MAY 2O2O VOLUME 3O ISSUE 35
בס”ד
THE VOICE OF BNEI AKIVA UK
LIVING IN THE PRESENT ELI GORDON SHEVET NE’EMAN
The first and last of the Three Foot Festivals have both an agricultural significance as well as a specific historical reason for existing. Yet, for some perplexing reason, the Torah only provides Shavuot with an agricultural reason, mentioning no connection at all to what we know it to be – the day of Matan Torah. Why is this and are they in fact connected at all? Shavuot is mentioned in five different parshiot, each time referring to its agricultural aspect using names such as Katzir (Shemot 23:16), Bikkurim (Bamidbar 28:26) and K’tzir Chitim (Shemot 34:22). Upon further study of these parshiot, we can begin to see that perhaps there are multiple other reasons for celebrating Shavuot, even without the reason of Matan Torah. Shavuot is the celebration of the harvest, a collection of grains which is pivotal to the human diet - it makes perfect sense that we would thank Hashem on this day. If this is the case, then could it be a mere coincidence that the day of Matan Torah and Shavuot happen to fall out at the same time? We see time after time that the Torah is perfectly capable of providing us with the exact date (and sometimes even the time) of when an event happens. However, we arrive at Shavuot and we are none the wiser. Shemot 19:1 tells us that the Bnei
Yisrael arrived at Har Sinai in the month of Sivan, but does it elaborate? No! Rashi translates the words “bayom hazeh” to mean on the first of the month, however we still don’t know how many days pass before the actual giving of the Torah. A sugya in Masechet Shabbat 86b shows the calculations of the rabbis which determines the date to be the 6th or 7th of Sivan (depending on whether Sivan was a full month that year), yet the Torah still neglects to provide an exact date. So why does the Torah not provide us with this information and why has there still not been any connection made between Shavuot and Matan Torah? Two of the most important points in Jewish history are Yetziat Mitzrayim and Matan Torah. For two moments so tightly linked we are commanded to commemorate them in vastly different ways. The Torah provides many different mitzvot linked with Yetziat Mitzrayim both on Pesach (matzah, Maggid etc) in addition to all year round (tefillin, Shema etc). With Shavuot, there is no mitzvah with any clear purpose to commemorating the giving of the Torah. The Gemara in Masechet Pesachim 68b shows Rabbi Elazar making the connection between the celebration of the harvest and the giving of the Torah. Perhaps this omission of dates and timing of Ma’amad Har Sinai are deliberate and there is something to be learnt. Perhaps we are not meant to treat this momentous occasion as a set-in-stone point in our hiscontinued on next page
LIVING IN THE PRESENT continued from previous page
tory. The Akeidat Yitzchak says that the Torah was indeed given at Har Sinai, at the same time as the festival of the harvest (a.k.a Shavuot), although a special date should not be set aside for this. Rather, the mitzvah to remember Matan Torah is everlasting, as we are told in Sefer Yehoshua (1:8). This is supported by the Rashi quoted earlier which also states that “bayom hazeh” means that the Torah should be considered as if it were given today.
remembrance, not confined as a one-time event. However, this is such a monumental occasion that Chazal couldn’t possibly let it go by without celebration on its anniversary. It is clear that despite the annual commemoration, we should be remembering this event each and every day and acting as if we have been given the Torah TODAY.
Everything seems to be suggesting that Ma’amad Har Sinai should be a continuous
ELI WAS A SGAN ON H-COURSE MACHANE 578O.
PERHAPS WE ARE NOT MEANT TO TREAT THIS MOMENTOUS OCCASION AS A SET-INSTONE POINT IN OUR HISTORY
Based on the ideas of Rabbi Menachem Leibtag.
FOOD FOR THOUGHT
1. Why does the Torah highlight the fact that Bnei Yisrael camped in the wilderness when we already knew that they were in the midbar? (See Or HaChaim on Shemot 19:2)
2. What does it mean to be an ‘Am Segula’? (See Sforno on 19:5) 3. Why does God emphasise at Ma’amad Har Sinai that He is the same God that took Bnei Yisrael out of Egypt? (See Rashi on Shemot 20:2) 4. What does the Torah mean when it states that “there will be no destitute among you”? (See Ibn Ezra on Devarim 15:4) 5. What is the purpose of the ‘Atzeret’, the final day of a chag? (See Rav Hirsch on Devarim 15:8) 6. Why must we remember Yetziat Mitzrayim on Shavuot? (See Rashi on 16:12)
London Manchester Cambridge Oxford Bristol Birmingham Leeds Liverpool Jerusalem
1st night in: 20:49 1st night in: 21:05 1st night in: 20:48 1st night in: 20:51 1st night in: 20:55 1st night in: 20:58 1st night in: 21:04 1st night in: 21:07 1st night in: 19:02
TIMES
2nd night/Shabbat In: 20:50 2nd night/Shabbat In: 21:06 2nd night/Shabbat In: 20:49 2nd night/Shabbat In: 20:53 2nd night/Shabbat In: 20:56 2nd night/Shabbat In: 20:59 2nd night/Shabbat In: 21:05 2nd night/Shabbat In: 21:08 2nd night/Shabbat In: 19:03
Out: 22:17 Out: 22:44 Out: 22:22 Out: 22:24 Out: 22:57 Out: 22:33 Out: 22:45 Out: 22:47 Out: 20:21
SHAVUOT 578O: A SELFISH CHAG? RAV JOEL KENIGSBERG | RAV SHALIACH What is the ideal way to spend Yom Tov? Is it with davening, learning Torah and spending the day in spiritual pursuits? Or is it all about having fine meals, eating, drinking, and sleeping?
received the Torah, is the day on which we should be devoting as much of our time to learning it as possible. As we all know, the longstanding minhag is to stay up all night learning, but technically speaking there is no requirement to do so. There is an absolute requirement however to eat a Yom Tov meal, even according to the view that one doesn’t normally have to. Why?
The question may sound strange, but it’s exactly what the Gemara asks (Masechet The answer is that the way we spend the Pesachim 68b) and the answers are day shows how we relate to the gift that somewhat surprising. Rabbi Eliezer argues we received on it. Learning Torah, in the that essentially it doesn’t matter. A person Gemara’s terminology, is an act for Hashem. can choose whether they want to devote Eating a meal is an act for ourselves. By their chag to eating and drinking or to taking time for ourselves, we show that prayer and study. But whichever route we truly have cause to celebrate – that we they choose they have to do it properly relate to the Torah not as a burden, but as and invest the whole day in it – כולו לה’ אוthe centre of our lives. – כולו לכםentirely for Hashem or entirely for Perhaps this can BY TAKING TIME FOR yourselves. According help us understand OURSELVES, WE SHOW to this, if one felt why Shavuot has no THAT WE TRULY HAVE inclined to do so they specific mitzvah. On CAUSE TO CELEBRATE could forgo their Yom Rosh Hashana we have Tov meals entirely and the shofar, on Sukkot not waste a moment as they spent the the lulav and on Pesach we have matzah. entire day engaged in Torah and prayer. But as much as we might joke about cheesecake, on Shavuot there’s no specific Rabbi Yehoshua takes a different approach. mitzvah object. According to him, one needs to divide the day into two – חציו לכם וחציו לה’מ- half for On every other Chag those mitzvot yourselves and half for Hashem. In his view, represent the essence of the day, but on both the physical and the spiritual are an Shavuot when the essence is Torah, it can’t integral part of the Yom Tov atmosphere. be quantified. It can’t be limited to any One has to devote time to learning but one single object. We may not be able to bring also has to devote time to enjoying his food! the Torah to us, but we can bring ourselves to the Torah. The nearest “object” that we The Gemara then explains that Shavuot is have on Shavuot is ourselves, our deepan exception to the rule. On this Yom Tov rooted desire to receive the Torah, together everybody agrees that there’s one type of with the joy we express throughout this activity that we cannot go without. כולי עלמאmomentous day. – מודו דבעצרת בעינן נמי לכםall agree that on Shavuot one is required to devote time “for Chag Sameach! themselves”. This statement seems somewhat counterintuitive. We might have expected that specifically Shavuot, the day we
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GUIDED CHAVRUTA FOR SHAVUOT: BIKKURIM
There is enormous value to learning Torah in pairs or small groups. Through challenging each other, sharing viewpoints and asking questions together, our eyes are opened to new insights into the texts that we would not have found on our own. This source sheet, designed to enhance your Tikkun Leil, collates a few sources exploring the topic of Bikkurim, based partially on the work of Nehama Leibowitz. Find yourself a partner and read through the sources together. There are prompt questions after each source to help get you thinking. Happy learning! Chag sameach! Chana Be’eri, Chinuch Worker 5780
1. Devarim 26:1-4
אׁשית ּכָל־ּפְ ִרי ִ ֹלקיָך נֹ ֵתן לְ ָך נַחֲ לָה וִ ִיר ְׁש ָּתּה וְ י ַָׁשבְ ָּת ּבָ ּה׃ וְ ל ַָק ְח ָּת מֵ ֵר ֶ ֱָארץ אֲ ֶׁשר ה’ א ֶ ָי־תבוֹא אֶ ל־ה ָ ִוְ הָ יָה ּכ ֹלקיָך נֹ ֵתן לְָך וְ ַׂש ְמ ָּת בַ ּטֶ נֶא וְ הָ לַכְ ָּת אֶ ל־הַ ּמָ קוֹם אֲ ֶׁשר יִבְ חַ ר ֶ ֱַאר ְצָך אֲ ֶׁשר ה’ א ְ ֵהָ אֲ ָדמָ ה אֲ ֶׁשר ָּתבִ יא מ ’את אֶ ל־הַ ּכֹהֵ ן אֲ ֶׁשר י ְִהיֶה ּבַ ּי ִָמים הָ הֵ ם וְ ָאמַ ְר ָּת אֵ לָיו ִהּג ְַד ִּתי הַ ּיוֹם לַה ָ ָֹלקיָך לְ ַׁשּכֵן ְׁשמ ֹו ָׁשם׃ ּוב ֶ ֱה’ א ָארץ אֲ ֶׁשר נִ ְׁשּבַ ע ה’ לַאֲ בֹ ֵתינּו ל ֶָתת לָנּו׃ וְ ל ַָקח הַ ּכֹהֵ ן הַ ּטֶ נֶא ִמּיָדֶ ָך וְ ִהּנִ יח ֹו לִ פְ נֵי ֶ ָאתי אֶ ל־ה ִ ָֹלקיָך ּכִ י־ב ֶ ֱא ֹלקיָך׃ ֶ ֱִמזְ ּבַ ח ה’ א “When you enter the land that Hashem your God is giving you as a heritage, and you possess it and settle in it. You shall take some of every first fruit of the soil, which you harvest from the land that Hashem your God is giving you, put it in a basket and go to the place where Hashem your God will choose to establish His name. You shall go to the priest in charge at that time and say to him, “I declare this day before Hashem your God that I have entered the land that Hashem swore to our fathers to assign us.” The priest shall take the basket from your hand and set it down in front of the altar of Hashem your God.” Why does God want us to bring the first fruits to the Bet Hamikdash? Why must the person bringing the fruits refer to Hashem as “your God” when speaking to the Kohen? Why does God need ‘proof’ that we have entered the land? Why must generations who have been born in Eretz Yisrael describe themselves as “I have entered the land?” From the text, does this appear to be a one-off commandment upon settling the land or a recurring mitzva?
2. Devarim 26:5-10
י־ׁשם לְ גוֹי ָ ית וְ ָאמַ ְר ָּת לִ פְ נֵי ה’ אֱ ֹלהֶ יָך אֲ ַר ִּמי אֹ בֵ ד ָאבִ י וַ ּי ֵֶרד ִמ ְצ ַריְמָ ה וַ ָּיגָר ָׁשם ּבִ ְמ ֵתי ְמעָ ט וַ י ְִה ָ ִוְ עָ נ ֹלקי אֲ בֹ ֵתינּו ֵ ֱּגָדוֹל עָ צּום וָ ָרב׃ וַ ּי ֵָרעּו אֹ ָתנּו הַ ִּמ ְצ ִרים וַ יְעַ ּנּונּו וַ ּי ְִּתנּו עָ לֵינּו עֲ בֹ ָדה ָק ָׁשה׃ וַ ּנִ ְצעַ ק אֶ ל־ה’ א ַוַ ּי ְִׁשמַ ע ה’ אֶ ת־קֹ לֵנּו וַ ּי ְַרא אֶ ת־עָ נְ יֵנּו וְ אֶ ת־עֲ מָ לֵנּו וְ אֶ ת־לַחֲ צֵ נּו׃ וַ ּיו ִֹצאֵ נּו ה’ ִמ ִּמ ְצ ַריִם ּבְ יָד חֲ ז ָָקה ּובִ זְ רֹע ָארץ הַ ּזֹאת אֶ ֶרץ זָבַ ת ֶ ָנְ טּויָה ּובְ מֹ ָרא ָּגדֹל ּובְ אֹ תוֹת ּובְ מֹ פְ ִתים׃ וַ יְבִ אֵ נּו אֶ ל־הַ ּמָ קוֹם הַ ּזֶה וַ ּי ִֶּתן־לָנּו אֶ ת־ה ֹלקיָך ֶ ֱאׁשית ּפְ ִרי הָ אֲ ָדמָ ה אֲ ֶׁשר־נ ַָת ָּתה ּלִ י ה’ וְ ִהּנ ְַחּת ֹו לִ פְ נֵי ה’ א ִ ת־ר ֵ ֶאתי א ִ ֵחָ לָב ְּודבָ ׁש׃ וְ עַ ָּתה ִהּנֵה הֵ ב ית לִ פְ נֵי ה’ אֱ ֹלהֶ יָך׃ ָ ִוְ ִה ְׁש ַּתחֲ ו “You shall then recite as follows before Hashem your God: “My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. The Egyptians dealt harshly with us and oppressed us; they imposed heavy labour upon us. We cried to Hashem, the God of our fathers, and Hashem heard our plea and saw our plight, our misery, and our oppression. Hashem freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, power, and by signs and portents. He brought us to this place and gave us this land, a land flowing with
milk and honey. Wherefore I now bring the first fruits of the soil which You, Hashem, have given me.” You shall leave it before Hashem your God and bow low before Hashem your God.” Why is a public declaration that a person has fulfilled the mitzva required? Why is an account of Am Yisrael’s history required as part of the Bikkurim offering? If we were able to bring the Bikkurim to the Bet Hamikdash today, would we add anything to this declaration? Why is Lavan’s evil plan against an eventual Jewish future recited when nothing in the biblical narrative about his conduct really supports that theory? Why is this passage included in the Haggada? What links can you find between Pesach and Shavuot and how does the Bikkurim offering connect to this?
3. Mishna Bikkurim 3:6
ַרּבִ י. עַ ד ֶׁשּגוֹמֵ ר ּכָל הַ ּפָ ָר ָׁשה,) קו ֵֹרא מֵ ִהּג ְַד ִּתי הַ ּיוֹם לַה’ אֱ ֹלהֶ יָך (דברים כו,ֹעוֹדֵ הּו הַ ּסַ ל עַ ל ּכְ ֵתפו , מו ִֹריד הַ ּסַ ל מֵ עַ ל ּכְ ֵתפ ֹו וְ אוֹחֲ ז ֹו בְ ִׂשפְ תו ָֹתיו, ִהּגִ יעַ לַאֲ ַר ִּמי אֹ בֵ ד ָאבִ י.ְהּודה אוֹמֵ ר עַ ד אֲ ַר ִּמי אֹ בֵ ד ָאבִ י ָ י ּומַ ּנִ יח ֹו ּבְ צַ ד, וְ קו ֵֹרא מֵ אֲ ַר ִּמי אֹ בֵ ד ָאבִ י עַ ד ֶׁשהּוא גוֹמֵ ר ּכָל הַ ּפָ ָר ָׁשה,ֹּומנִ יפו ְ וְ כֹהֵ ן מַ ּנִ יחַ יָד ֹו ַת ְח ָּתיו ה: וְ ִה ְׁש ַּתחֲ וָ ה וְ יָצָ א, ַהַ ִּמזְ ּבֵ ח “While the basket was still on his shoulder he recites from: “I acknowledge this day before Hashem your God that I have entered the land that Hashem swore to our fathers to assign us” (Devarim 26:3) until he completes the passage. Rabbi Yehuda said: until [he reaches] “My father was a fugitive Aramean” When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from “My father was a fugitive Aramean” until he completes the entire passage. He then deposits the basket by the side of the altar, bows and departs.” Why does the Kohen interrupt the declaration to take the basket rather than taking it beforehand or afterwards?
3. Rambam, Guide for the Perplexed 3, Chapter 39
...הוא נוהג מנהג ה’תרומה’ וה’חלה’ וה’ביכורים’ ו’ראשית הגז’ שהוא ליתן ראשית כל דבר ד... לחזק מדת הנדיבות ולמעט תאות המאכל וקנות הממון- לאלוה “…A similar purpose underlies the law concerning the heave-offering (Teruma) (Devarim 18:4), the dough-offering (Challa) (Bamidbar 15:20), the first-fruit (Bikkurim) (Shemot 23:19), and the first of the shearing (Reshit Hagez) (Devarim 18:4). For the first of everything is to be devoted to the Lord; and by doing so a person accustoms themselves to be generous, and to limit their appetite for eating and their desire for property…” According to Rambam, why are the Bikkurim offered? Are the mitzvot listed by Rambam inherently important or is their main value in the character traits that they embody?
אבל ‘מקרא ביכורים’ יש בו מדת ענוה גם כן שהוא לוקח סל על כתפיו ומודיע חסדי האלוה שמעבודת האלוה הוא שיזכור עיתות צרתו ועניני מצוקותיו- וגמולותיו להודיע לבני אדם רצוני- מפני שפחד מן המידות המפורסמות לכל מי שגדל בעושר ונתח...כשירחיב לו האלוה ומפני זאת היראה צוה ב’מקרא בכורים’ בכל...לומר הבעיטה והגאוה ועזיבת הדעות האמיתיות וכבר ידעת גם כן חיזוק ה’תורה’ לזכור ה’מכות’ שחלו על המצריים.שנה לפניו ית’ ולפני שכינתו אם.ובדין היה לעשות כן בזה הענין מפני שהם ענינים שמאמתים הנבואה והגמול והעונש...תמיד ה. כבר נודע תועלתה- כן כל ‘מצוה’ שמביאה לזכרון דבר מן הנפלאות או להתמיד האמונה ההיא
“The reciting of a certain portion of the Law when the first-fruits are brought to the temple tends also to create humility. For one who brings the first-fruits takes the basket upon their shoulders and proclaims the kindness and goodness of God. This ceremony teaches a person that it is essential in the service of God to remember the times of trouble and the history of past distress in days of comfort...For it is to be feared that those who become great in riches and comfort might, as is generally the case, fall victim to the vices of insolence and haughtiness, and abandon all good principles...On account of this fear the Law commanded us to read each year a certain portion before the Lord and His glory, when we offer the first-fruit. You know how much the Law insists that we shall always remember the plagues that have befallen the Egyptians...Such a law was necessary in order to perpetuate the memory of the departure from Egypt; because such events verify prophecy and the doctrine of reward and punishment. The benefit of every commandment that serves to keep certain miracles fresh in the memory, or to perpetuate true faith, is therefore obvious.” Why might proclaiming “the kindness and goodness of God” inspire humility? How do times of trouble and distress influence our relationship with God in the short-term and the long-term? How does Judaism view material wealth? What factors might influence Rambam’s view on the subject? Why is Bikkurim specifically an appropriate mitzva through which to recall Hashem’s miracles?
5. Akeidat Yitzchak 98
לפי שעקר קבלת האלהות אשר דברנו ממנו אשר בו ישתרר האדם על הנמצאות ועל יתר האומות הוא במה שיכיר האדם שממנו באות כל הטובות כלם ושכחו ועוצם ידו לא עשו את המיל בשום פנים כי זה בכלל מה שאמרנו באומרו ללכת בכל דרכיו והמחשבה בחלוף זה הוא )פריקת עול ומורא שמים מעליו אשר ימשכו לו כל הרעות המתרגשות על דרך העונש כנזכר (א לזה הזהיר ואמר אחר שתבא אל הארץ ואחר שתירש אותה ימים ושנים רבים ונושנתם בה השמר לך פן יהיה עם לבבך דבר בליעל לאמר כחי ועוצם ידי עשה לי את החיל הזה לפי שכבר ישכח מפי זרעך או זרע זרעך את כל מעשה ה’ הגדול אשר עשה לך עד הביאך שמה על כן אתה צריך לעשות מעשה ולקחת עמך דברים המזכירים תמיד כי לה’ הארץ ומלואה ומידו נתנה לך למתנה והוא המשפיע תמיד כל הצלחותיה ולזה ולקחת מראשית כל פרי האדמה אשר תביא מארצך ירצה מאותה שאתה סבור שהיא ארצך ואינו כן כי ה’ אלהיך נתנה לך ושמת בטנא והלכת אל כי באמת הבאת הבכורים וכל מנחת ראשית המובאות יורו על אדנות של אלהות.’המקום וגו ואינו לפי השיווי אבל לפי ההוראה על העבודה וההכנעה ולזה בחר בראשית דגן תירוש ויצהר ה.ראשית עריסה ראשית פטר רחם באדם ובבהמה ראשית בכורי האדמה “The essence of acknowledging Divine sovereignty lies in a person’s gratitude to the Creator as the source of all the good, and their appreciation that a person is in no way responsible for all that the might of their own hand has accomplished. Failure to realise this implies rejection of the yoke and fear of heaven and all the evil consequences that come from this. This is indeed the subject of the warnings contained in Moshe’s address to the people in Devarim perek 4. They would forget God’s bounty and imagine that they were the authors of all the benefits they were enjoying in the Promised Land. They were therefore bidden to perform a rite that would act as a constant reminder that the “earth is Hashem’s and the fullness thereof”, that everything was a gift bestowed by Him and He was responsible for all their prosperity, the bringing of the first fruits. Indeed, all such offerings constituted acknowledgement of Divine sovereignty.” According to the Akeidat Yitzchak, why are the Bikkurim offered? By his reasoning, is it more important for those who entered into Israel to perform the Bikkurim, or for later generations to do so? What might cause someone to take Eretz Yisrael for granted?
WHAT’S GOING ON?
- Bogrot are invited to an exciting event on Wednesday 3rd June: A conversation between our Shlichiot and Yoetzet Halacha Laurie Novick of Deracheha.org followed by a Q&A! See poster below for details. - Bnei Akiva are supporting an event organised by March of the Living UK this Tuesday 2nd June at 7pm: Youth Movements in the Holocaust: how many revolutions can you do in a ghetto? With Miryam Holtzman. An incredible chance to learn about the amazing impact of Jewish youth during the Holocaust, and the legacy that comes to us today. Zoom link will be shared in our WhatsApp group! - Sichot B’Ivrit, our new Ivrit class taught by the Bnot Sherut continues on Sunday at 4.30pm. To sign up head to bit.ly/ba-ivrit. For more information contact Eli at israel@bauk.org. - Help us reach 100 Acts of Kindness! By (anonymously) sharing your deeds you will inspire others to give their time, and let them know where and how they can! Fill in the form at tinyurl.com/BA-100AOK. - Missing sviva? Virtual Sviva takes place at 3pm every Sunday over Zoom. ID: 208-209-1319, Password: YadAchim. Email Zoe at svivot@ bauk.org for more details!
- Student Bet Midrash continues next Thursday 4th June! We encourage everyone to continue with their regular chavrutot/chaburot over video chat, and invite you to join us at 7.50pm for a thought from one of our Lilmod Ul’lamed participants followed by a shiur. Email Chana at chinuch@bauk.org for more details or if you have any questions. Zoom links will be posted on the Student Bet Midrash Facebook page. - Well done to Salford sviva on the amazing Tikkun Leil programme they ran on Tuesday! - Thank you to the over 60 people who joined us for a fantastic night of learning on Tuesday at the SBM Tikkun Leil! - Be sure to like our Facebook page (Bnei Akiva UK) and follow our Instagram (bneiakivauk) to stay informed of our online content! - To receive weekly copies of Shabbat Lashem and our Choveret Chinuchit activity pack, sign up for our mailing list at bauk.org/contact. - Visit bauk.org/feedback for contact details for all Mazkirut members and to leave any general feedback!
CHAG SAMEACH AND SHABBAT SHALOM!!!
TO SPONSOR AN EDITION OF SHABBAT LASHEM OR FOR ANY QUERIES PLEASE CONTACT CHANA AT CHINUCH@BAUK.ORG