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SHABBAT SCHEDULE Shir Hashirim: 6:15pm

Early Minha 6:30pm

Candle Lighting: 7:57pm

Second Minha 7:55pm

Shaharit Netz Minyan: 5:30am

Shaharit: 8:30am Youth Minyan: Recess

Zeman Keriat Shema 9:22am

2nd Zeman Keriat Shema 10:01am Daf Yomi Marathon Recess

Shiur Recess

Early Minha 2:00pm

Minha: 7:55pm Followed by Seudat Shelishit,

Children’s/Teenager Program, & Arvit

Shabbat Ends: 8:57pm

Rabbenu Tam 9:28pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

We are pleased to continue offering the

learning program through Zoom to the

Children of our Community. Rabbi

Janowsky teaches the younger Boys from

Monday through Thursday & Rabbi Volk

teaches the older Boys from Sunday

through Friday and two weeknights! Hazak

Ubaruch to all those who join!

WEEKLY SCHEDULE SUNDAY

Shaharit: 5:50am

Shaharit #2 8:00am

Early Minha/Arvit 6:30pm

Minha/Arvit 7:55pm Followed by Teenager Program

& Mishnayot In Recess

MONDAY TO

FRIDAY Shaharit 5:50am

Daf Yomi 7:10am

Shaharit #2 7:30am

Youth Shaharit 8:45am

Early Minha/Arvit 6:30pm

2nd Minha/Arvit 7:55pm

Shiur in Spanish 7:00pm

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. In this parsha, what letter is written in a way that would usually render a Torah scroll invalid? 2. Which Jews mentioned in this parsha died in the desert on account of their sins? (7 people) 3. Which two first cousins have the same name? 4. Which two of Yaakov's granddaughters are mentioned in this parsha? 5. In this parsha, regarding which two people does the Torah state that they died in the land of Canaan? 6. In this parsha, regarding which group of people does Torah state "they did not die?" 7. In this parsha, which verse contains the names of 11 different people? 8. In this parsha, what law is Moshe unaware of, leading him to consult with Hashem about what to do? What other three laws in the Torah does Moshe not know? 9. In this parsha, where does the typical phrase, "Hashem spoke to Moshe saying" appear, but in a different order? 10. In what context is a shepherd mentioned in this parsha? 11. Which offering must be brought "in its set time" (bemo'ado)? What other offering must be brought "in its set time"?

Answers 1) The letter vav of the word shalom (Numbers 25:12) is split. Although this would ordinarily render the entire scroll invalid, in this instance it is required (Talmud - Kidushin 66b). 2) Zimri (Numbers 25:14), Datan and Aviram (26:9-10), Korach (26:10), Nadav (26:61), Avihu (26:61) and Tzelafchad (27:1-3) all died in the

desert on account of their sins. (Additionally, Moshe and Aharon died in the desert due to their actions at the "waters of Meriva" -Numbers 20:12.)

3) One of the sons of Shimon (Numbers 26:19) and one of the sons of Yehuda are both named Zerach.

4) Serach the daughter of Asher (Numbers 26:46) and Yocheved the daughter of Levi (26:59) both appear in this parsha.

5) The Torah states that the two eldest sons of Yehuda, Er and Onan, died in the land of Canaan (Numbers 26:19).

6) The Torah states explicitly that "the sons of Korach did not die" (Numbers 26:11).

7) These names all appear in Numbers 27:1: Tzelofchad, Chefer, Gilaad, Machir, Menashe, Yosef, Machla, Noah, Chagla, Milca, Tirtza.

8) According to the simple reading, Moshe did not know which relative inherits a person who dies with surviving daughters, but no sons

(Numbers 27:5). Elsewhere in the Torah, Moshe did not know (1) the laws of Pesach Sheni (Numbers 9:6-8), (2) the punishment given to the

Shabbat wood-gatherer (Numbers 15:32-36), and (3) the punishment given to the one who curses Hashem (Leviticus 24:11-12). Only

regarding inheritance did Moshe actually ask Hashem; in the other cases, Hashem informed Moshe of the law as soon as it became clear

that Moshe did not know it.

9) In Numbers 27:15, when Moshe asks Hashem to appoint a worthy successor to lead the Jews, his request is introduced with the words,

"Moshe spoke to Hashem saying." This is the only place in the Torah where this language is found.

10) When Moshe asks Hashem to appoint a worthy successor, he reasons that the Jews should not be left "like a flock of sheep without a

shepherd" (Numbers 27:17).

11) The daily offering (Tamid) must be brought "in its set time" (Numbers 28:2). The Passover lamb, mentioned in parshat Beha'alotecha,

also must be brought "in its set time" (Numbers 9:2).

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Dr. Jean Paul Courchia

• Mr. Mordechai Saban

• Dr. Ronny Aquinin

• Mr. Daniel Belecen

• Mr. Charles Sayegh

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush/Seudat Shelishit & Breakfast has been Cancelled

• This Week’s Daf Yomi is available for Sponsorship!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings

After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone

is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our

future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka

Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Refael Ben Clara

• Netanel Sayegh Ben Rosa

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

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We would like to Whole Heartedly Thank

our Dear Friends,

Mark & Max Aquinin

for generously Donating the TORAH LEARNING of

Tamuz 5780 Leiluy Nishmat their Dear Mother

Esmeralda Haya Bat Rahel z”l

We truly appreciate it. In this merit,

may Hashem Bless you & your wonderful family

with all the Berachot of the Torah. Amen.

Happy Birthday To

• Gabriel Ammar – Shabb. July 11th,

• Esmeralda Aquinin – Shabb. July 11th,

• Yaacov Perez – Sun. July 12th,

• Abraham Benhayoun – Tue. July 14th,

• Devorah Luna Amram – Thurs. July 16th,

• Sr. Abraham Guenoun – Sun. July 19th,

• Michal Elmaleh – Sun. July 19th,

• Avraham Benhayoun – Tue. July 21st,

• Joseph Ammar – Wed. July 22nd,

• Mrs. Sheri Benchetrit – Wed. July 22nd,

• Mrs. Caroline Cohen – Wed. July 22nd,

• Moshe David Perez – Thurs. July 23rd,

• Esther Hannah Nahon – Shabb. July 25th,

• Hillel Elmaleh – Sun. July 26th,

• Mrs. Naama Maya – Mon. July 27th,

• Esmeralda Aquinin – Thurs July 30th,

Happy Anniversary To

Nahalot

• Flora Berdugo Bat Camila z”l the 22nd of Tamuz

(Mother of Mrs. Camila Benmergui & Mrs. Fortuna

Mamane)

• Shemuel Taieb Ben Moshe z”l the 24th of Tamuz

(Grandfather of Mr. Frank Taieb)

• Saada Bat Hasiba z”l the 26th of Tamuz

(Great Aunt of Mr. Jacky Werta)(Next Shabbat)

Next Shabbat:

• Esther Ayache Bat Nedjma z”l the 29th of Tamuz

(Grandmother of Mrs. Esther Sitbon)

• Shlomo Michael Bar Aziza z”l the 6th of Av.

(Father of Mr. Ronen Michael)

• Mordechai Lahmi Ben Bah’la z”l the 8th of Av

(Grandfather of Mr. Haim Lahmi)

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• Simja Ayash z”l the 9th of Av

(Mother of Mr. Mordechai Ayash z”l) (Shabbat)

Community Shiurim

Weekday mornings:

• 7:45AM to 8:45AM: Daf Yomi Masechet SHABBAT. NEW DAF YOMI

MASECHET! New participants are welcome! It is a great time to start

learning the Daf and join thousands of Jews across the world in this

incredible project.

• 8:45 AM to 9:45 AM: Mishna Berura Learning in Depth Halacha &

Conduct finishing the Second Helek soon. New participants welcome!

Weekday afternoons:

• After Arvit:

o Monday through Thursday: Shiurim in Spanish by Rabbi Tenenbaum on

assorted topics.

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week.

• Shabbat Morning: Short Lecture on the Parashah of the week.

• Shabbat Morning: Lecture on the Parashah of the week after Kiddush

• Shabbat Afternoon – Shiur at 4:30pm

• Teenager Shiur – with Isaac Benmergui During Seudat Shelishit.

• Children’s Program – During Seudat Shelishit

• Seudat Shelishit: Short lecture on the Parasha of the week.

• Abot Ubanim Father & Son’s Program – Mosae Shabbat with Prizes

Sunday:

• Teenager Shiur – After Arvit with supper served.

• Children’s Program – After Arvit Mishnayot Program with Rabbi Cash

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Serving G-d Under All Conditions

(Rabbi Eli Mansour from Daily Halacha)

Parashat Pinhas is, in the vast majority of years, read during the period of the Three Weeks, when we begin observing certain restrictions in solemn commemoration of the destruction of the Bet Ha’mikdash.

Rav Abraham Yehoshua Heschel of Apta (1748-1825), in his work Oheb Yisrael, suggests a connection between this Parasha and the three-week period we observe during this time of year. The latter portion of the Parasha, he notes, lists the special occasions when a Musaf ("additional") sacrifice was to be offered in the Bet Ha’mikdash. Specifically, this sacrifice is offered on Shabbat, Rosh Hodesh, the seven days of Pesach, the day of Shabuot, the two days of Rosh Hashanah, Yom Kippur, the seven days of Sukkot, and Shemini Aseret – a total of 21 days. These 21 days, the Apta Rebbe taught, correspond to the 21 days of the Three Weeks when we mourn the destruction of the Bet Ha’mikdash. Appropriately, then, Parashat Pinhas is virtually always read towards the beginning of the Three Weeks.

One approach we might take to explain this correspondence is that it teaches us a crucial lesson about our Torah observance – that it is required under all circumstances, both in joyous times, and in difficult times. The 21 festive Yamim Tobim are compared to the 21 days of solemn reflection on our national tragedies to remind us that we are to faithfully serve Hashem under all conditions, that even in life’s more difficult periods, we must be strong and resolute, and retain our devotion to G-d.

We wear Tefillin both on our arms and on our heads. The Tefillin Shel Rosh, worn on the top of the head, resembles a crown, and signifies pride, confidence and prestige. By contrast, the Tefillin Shel Yad is worn on the weaker hand (on the left hand if one is right-handed,

on the right hand if one is left-handed), and thus represents frailty and vulnerability. We are required to wear both the Tefillin Shel Rosh and the Tefillin Shel Yad to remind ourselves that we must remain committed to Hashem at all times – both in times of strength, when we are successful, and in times of weakness, when we find ourselves beset by troubles and hardship.

When G-d revealed Himself to Moshe for the first time at the burning bush,, and commanded him to return to Egypt and inform Beneh Yisrael that their redemption was imminent, He instructed Moshe to tell the people that "Eh-yeh Asher Eh-yeh" (literally, "I shall be that I shall be") sent him to speak to them (Shemot 3:14). The Midrash, as Rashi cites, explains this to mean, "I shall be with them now, and I shall be with them in future crises." The Name "Eh-yeh" has the numerical value of 21, such that the phrase "Eh-yeh Asher Eh-yeh" may refer to the two periods of 21 days – the 21 festive occasions, and the 21 days of mourning for the Bet Ha’mikdash. On the eve of the Exodus from Egypt, one of our nation’s most glorious moments, G-d was informing the people that life is not always going to be joyous and festive. Nobody has a perfectly smooth life, without moments of disappointment, hardship and pain. We all go through different "21-day periods" – periods of joy and success, and periods of hardship. We are told that Hashem is with us throughout it all, that He is always helping us, and that we, in turn, must be devoted to Him throughout it all, both in happy occasions and in difficult times.

In the "Baruch She’amar" prayer which we recite each morning, we proclaim, "Baruch Gozer U’mekayem," which is commonly understood to mean, "Blessed is He who decrees and fulfills His decrees." But this passage has also been explained to mean, "Blessed is He who decrees and sustains." When G-d issues a "decree" that a person must face a certain challenge, He "sustains" that person, providing him with the strength, fortitude and resilience he needs to overcome it. G-d never gives us a test we cannot pass. When He places us in a difficult situation, He gives us the emotional strength to prevail.

WEEKLY INSPIRATION

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We must not break when conditions are difficult, because Hashem believes in us and "sustains" us throughout it all. And so even in hard times, we must remain steadfastly committed and devoted to Him, no less than we are during periods of joy and prosperity.

Letting Our Leaders Do Their Job

(Rabbi Eli Mansour) In the opening Pesukim of Parashat Pinhas we read of the reward G-d promises to Pinhas for his heroic act that saved Beneh Yisrael. As we read at the end of last week’s Parasha, the nation of Moab lured Beneh Yisrael to sins of immorality and idol worship, and in response G-d unleashed a devastating plague that killed 24,000 people. The plague came to an end only when Pinhas, the grandson of Aharon Ha’kohen, arose and killed Zimri – the tribal leader of Shimon – and Kozbi – a princess of Midyan – who were committing a public sinful act. G-d proclaims that because of Pinhas’ courage, “Lo Chiliti Et Beneh Yisrael Be’kin’ati” – “I did not annihilate the Children of Israel in My rage.” Were it not for Pinhas, it seems, the nation would have been destroyed.

We might have assumed, then, that the people reacted by congratulating Pinhas and hailing him as a hero, who saved them from annihilation. Surprisingly, however, the Sages teach us that the precise opposite occurred. The people actually protested Pinhas’ act, loudly condemning his violence perpetrated against a prominent leader. “What right does he have to kill the leader of Shimon!” they cried. They accused him of killing for ulterior motives, of acting violently without any reasonable justification. G-d therefore had to speak to Moshe to make it clear that Pinhas acted appropriately under the circumstances, and even saved the people from destruction.

Hazal here give us an important insight into human nature. We don’t like to be criticized, and so when we are criticized, we turn around

the send it back to the speaker. Rather than come to terms with the fact that we are wrong, we insist that it is the one criticizing who acted wrongly.

It is far easier for a Rabbi to tell his congregation that they are perfect, that there are no problems, that nothing they do is wrong, and that there’s nothing they need to do differently. A Rabbi would feel much more comfortable giving these kinds of speeches all the time, without ever having to criticize. But if he did this, he would be failing to do his job. Obviously, Pinhas’ violent act was the exception rather than the rule, but it shows that every so often a leader must take a difficult, unpopular stand in defense of truth. And as in the case of Pinhas, he can anticipate angry reactions and accusations. But it has to be done.

We have to allow our leaders to do their job, and avoid the tendency to instinctively reject and resent criticism. It is not easy for Rabbis to get up and say the unpopular thing, but every now and then, this is what the job requires. In order for us to grow and improve, we need to be told when things aren’t quite right. And therefore we only help ourselves by being open to and embracing criticism, rather than instinctively rejecting it.

We Never Lose By Performing a Misva

(Rabbi Eli Mansour from Daily Halacha) Parashat Pinhas begins with G-d promising great reward to Pinhas, who ended the plague that had killed thousands among Beneh Yisrael because of their sins. The people had begun sinning with the women of Moav, and then a prominent member of the nation, Zimri, who was the leader of the tribe of Shimon, took a woman from Midyan for the sake of committing a forbidden act. Pinhas promptly arose and killed both Zimri and the woman, and this ended the plague. G-d told Moshe that He would be rewarding Pinhas for rescuing Beneh Yisrael, as had it not been for his act, G-d would have annihilated the nation.

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And the reward Pinhas would be receiving was “Beriti Shalom” – G-d’s “covenant of peace.”

What exactly is this “covenant of peace”?

The Nesiv (Rav Naftali Sevi Yehuda Berlin of Volozhin, 1816-1893) offered an explanation based on the concept that human nature is affected by a person’s actions. Growing accustomed to acting a certain way has the effect of molding our characters. Thus, for example, the Rambam writes that it is preferable to give a small amount of charity each day than to give one lump sum on rare occasions, since the act of giving impacts upon one’s character and makes him more selfless and generous. The very act of taking a coin from one’s pocket and putting it in a charity box has an impact, and makes a person more kindhearted.

Therefore, given the effect that our actions have upon our characters, Pinhas may have feared that his courageous act of slaying two sinners would negatively affect his nature, and make him a somewhat violent person, or make him less sensitive and kind to other people. To allay these concerns, G-d promised Pinhas His “covenant of peace,” guaranteeing that he would remain a peace-loving, kindhearted person despite the violent act he had just committed. Since this marked a rare, extraordinary occasion when killing constituted a Misva, the violent act would have no effect on Pinhas’ nature, and he would continue to be a peaceful, kind, gentle person.

This insight is an example of the broader concept that we never lose by performing a Misva. Sometimes, parents feel uneasy about setting rules and guidelines for their children, fearful that they might become mean people. But if the rules and guideline are appropriate, and are instituted for the sake of properly educating their children, then they have nothing to fear. Businessmen are often afraid to take time out from their work in the afternoon to recite Minha, as they are busy with customers and with managing their enterprise. Many people are reluctant to make time for Torah study because of their busy schedules. We need to remember that we never lose by performing Misvot. Taking time from work for a Misva can only benefit us.

Even when it seems as though we are sacrificing by performing a Misva, we are, in truth, doing the best thing we could ever do for ourselves, something which yields immeasurable rewards and benefits for all eternity.

Pinchas Did Not Daven – He Engaged in Argumentation

(Rabbi Frand from Torah.org)

A pasuk in Psalms says, “Vaya’mod Pinchas vaYefalel, va’Teaztar haMageifa” [Tehillim 106:30] . This is commonly translated “And Pinchas stood and prayed and the plague stopped.” However, the Talmud questions this translation of the pasuk: “Rav Eliezer says the pasuk does not say ‘vaYitpalel’ [he prayed], but rather ‘vaYefalel’” [Sanhedrin 44a]. The nuance of this unique form of the root word, according to Rav Eliezer, teaches that Pinchas argued a case before the Almighty (translating the word vaYefalel from the word pelilim, which connotes judges and judgment [as in Shemot 21:22]) VaYefalel does not mean Pinchas prayed, but rather Pinchas presented a compelling case before the Master of the Universe, he contended with Him.

The Gemara presents Pinchas’ argument according to Rav Eliezer: “Because of these two people (Zimri and Kozbi), twenty-four thousand people should be killed? (And even more people were going to be killed before Pinchas ‘intervened’). It is not right!”

We can add an interesting observation. The Sefer HaIkrim from Rav Yosef Albo discusses a very fundamental question: How and why does prayer help? If a person is sick, Heaven forbid, that means that the Almighty ruled regarding this person that he should be sick. How then is prayer supposed to help? Is our intention to change the Ribono shel Olam’s Mind? Is the expectation that after we pray, the Almighty will say, “Do you know what? I never thought of that! I will change my decree regarding this person?” Obviously,

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when the Almighty does something, it is Perfect and Righteous. So what is the whole point of davening?

Rav Yosef Albo’s answer to this question is that something happens to the person who prays. When a person davens, he becomes a different person. The law or the decree that the Almighty issued regarding ‘Ploni son of Ploni’ was for a different person. Because of the person’s prayers and his drawing closer to the Almighty, he changes into a different person upon whom the decree was never issued.

This explains something else, which with some understanding of a bit of the rules of Hebrew grammar, is most enlightening. The Hebrew verb for praying is mispallel, which is a reflexive grammatical tense (hitpa-el). For example, it becomes similar to the expression Ani mitlabesh – I am dressing myself – which is also a reflexive verb. However, why in conjunction with prayer is the verb reflexive (hitpa-el)?

The answer is because the person who prays undergoes a metamorphosis of sorts. He becomes a different person. This is one of the theories of how prayer helps – it is because through your prayers and your intense communication with Hashem, you change! If that is the case, it is very appropriate why over here the verb form is not reflexive (hispa-el) but it is (pea-el), vaYefallel. Pinchas did not need to change. He was a Tzadik [righteous person]. Pinchas did not engage in prayer in order to change himself. Rather, he engaged in dispute and argumentation with the Almighty, as vaYefallel connotes the idea of Pelilut [seeking justice before Judges].

“Eloke HaRuchot” Is the G-d of Unique Spirits

(Rabbi Frand)

When Moshe Rabbeinu was given the decree that he was about to die, in the spirit of all great Jewish leaders, he was not necessarily worried about himself, but requested that G-d appoint an appropriate successor to lead the

Jewish nation. The language he uses, “Yifkod Hashem Elo-ke haRuchot l’chol basar, Ish al ha’Edah” [May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly] [Bamidbar 27:16], is itself somewhat peculiar. There is only one other place in Tanach where the Almighty is referred to by the unique formulation “Eloke HaRuchot l’chol basar” [G-d of the spirits of all flesh] [Bamidbar 16:22].

Chazal take note of this unique expression. The Medrash comments in this context: “Just as people’s faces are dissimilar to one another, so too their opinions are different one from another.” This is a very famous Chazal. No two people think alike, act alike, or have the same personality. People can share features and personality traits but no two people are identical. Every person has his own opinion, outlook, and perspective. This, the Medrash explains, is why Moshe invokes here the expression “G-d of the spirits…” You know what makes every single human being tick. You know how every individual is different. Your children each have their own opinion about matters. When I am now departing from them, I plead with You to appoint for them a leader who will be sensitive to the idiosyncrasies and uniqueness of every single individual. The leader should be able to relate to the whole spectrum of humanity that makes up Klal Yisrael.

There are two observation I would like to share on this. The first is an observation I once heard in the name of Rav Shlomo Eiger. Rav Eiger notes – if Chazal want to say over here that people are different, why did they use the expression “Just as their faces are different, so too their opinions are different”? Why could the Rabbis not have stated simply – “People are different?” There must be some significance in the formulation of the simile comparing differing faces to differing opinions.

Rav Shlomo Eiger asked, “Do you have anything against me because you do not like my face?” The assumption of course is that the fact that my face is different than your face should not bother you in the least. The fact that people’s appearances are different from one another does not bother anyone. On the contrary, everybody wants individuality. I do

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not want anyone looking exactly like me. Similarly, it should not bother anyone that another person does not think like him either! This is the idea that Chazal are trying to convey – just as people’s faces are different from one another and no one cares, so too their attitude about opinions should be the same. Why, then, are people so intolerant when someone else has a different view? Somehow, people cannot tolerate it when someone sees matters differently from them. “It has to be my way or the highway!”

I saw a second related observation from the writings of Rav Dovid Povarsky, zt”l: There are no two human beings in the world who look exactly alike. That means that even people such as fathers and sons, brothers, and even identical twins who basically look alike, there are always at least slight ways to tell them apart. Now consider, how many people have walked on the face of the earth since the beginning of time? Billions upon billions — and nobody looks the same.

Why is that? It is because we all have a different shoresh neshama [root soul]. Our physical bodies are a reflection of our souls. Since our souls by definition are different, our faces need to be different as well. This explains why (even according to those opinions that they have some type of pseudo soul) animals do not have different appearances. Have you ever looked at squirrels? Examine any two squirrels – they look exactly alike! Even cows who might have spots or markings distributed differently over their bodies, is the face of one cow so different from the face of another cow?

The answer is that just as animals lack sophisticated souls with nuances of difference and variation, so too their outward physical manifestations similarly lack distinction and variety. Humans are totally different. Our opinions differ from one another and are not alike because our inner root souls are different from one another.

The Function of a Leader (Rabbi Zev Leff)

When Moshe Rabbenu entreated Hashem to appoint a leader to succeed him, Hashem answered, "Before you command Me concerning My children, command My children concerning Me." Moshe proceeded to a command the Jewish people concerning the laws of the daily and holiday sacrifices.

In order to understand this Midrash (Yalkut

Shimoni Bamidbar 228), we must first understand the function of a Torah leader. When the Jewish people feared that Moshe would not return from Har Sinai, they beseeched Aharon to make them a leader who would walk before them. They viewed a leader as one who goes "before," accomplishing what his followers cannot. Thus when Moshe delayed they felt helpless and in need of a new intermediary.

But when Moshe requested that Hashem choose a leader to replace him, he described the leader as one "who will go out before them and who will bring them out and bring them in." The leader was not to walk "before" the people, rather he was to remain in constant contact with them. He could help bring them in and out by serving as a model to be emulated and as a guide and teacher, but the actual going in and out they would have to do for themselves.

The Gemara (Baba Batra 116) anstant contact with them. He could help bring them in and out by serving as a model to be emulated and as a guide and teacher, but the actual going in and out they would have to do for themselves.

The Gemara (Baba Batra116a) instructs us that when a family member is sick one should go to a sage and ask for mercy. Meiri explains that from the sage one learns the ways of prayer so that he himself can ask for mercy for his sick relative. The ideal is not that the sage pray in one's place but that one learn from tMoshe was like the sun, that of Yehoshua like the moon. Woe for such a shame and such a disgrace." Yehoshua faithfully reflected the light of Moshe, as the moon reflects the sun, and thereby disgraced all who did not. Yehoshua showed that he understood that a Jewish leader does not act instead of the people, but rather provides a model to follow. Because he understood this more clearly than

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any of his contemporaries, he was chosen to succeed Moshe.

The Jewish leader has another crucial function uniting the people in a common cause. Korach contended that if the entire congregation is holy, then there is no need for a leader to rule over them. He presented his challenge with the homily of a tallis that is wholly techeles, which, he argued, should not require tzitzit. He contended that is a person is totally developed ethically, to the point where his clothing, his middot and honor are represented by the techeles of G-d's throne, then the tzitzit, the reminders of the Mitzvot, are superfluous. Similarly, a leader, whose purpose is to coax and direct the people towards the proper goals, would also be unnecessary to one who is fully developed ethically.

Korach failed to appreciated the communal nature of Klal Yisrael, whose perfection is only reached through a united effort, one in which each Jew fulfills his unique role. The leader serves the function of an orchestra conductor, guiding each player so that the entire orchestra plays together. Even one who middot are perfect still needs a leader to show him how he can function and fulfill his part in harmony with the community.

Thus tzitzit are a reminder of all 613 Mitzvot that the community as a whole is capable of performing, not the limited number of Mitzvot any individual can perform.

Hashem told Moshe, "Before I appoint a leader to succeed you, first you must command the people concerning the sacrifices." An appreciation of the necessity of communal striving necessarily preceded the appointment of a leader. Just as the korbanos of individuals only have meaning in the context of the person's striving to draw closer to Hashem, so too, the communal sacrifices require the collective striving of Klal Yisrael for unity and harmony in service of Hashem. The Kohen is necessary for achieving this unity, but he cannot substitute for the striving of the people themselves. For this reason, representatives of the Levi'im and the Tribes also had to be present at the bringing of each of the communal sacrifices.

The greatness of our leaders is commensurate with the caliber of their followers. May we be on a level to appreciate authority and to emulate our leaders in order that they be as the leaders of old, culminating with our ultimate leader, Mashiach Tzidkeinu.

Reprinted with permission from Artscroll Mesorah Publications, ltd. This

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Tzelofchad’s Daughters Typify the Concept of “Righteous Women”

The Medrash comments that in the Generation of the Wilderness, the women fixed that which the men ruined. The first example cited is the fact that the women did not want to give their jewelry for creation of the Golden Calf; only the men were interested in donating this gold to make that idol. Similarly, with the Spies – the men were the ones who believed the spies and did not want to go into the Land of Israel; the women did not fall for the slander. On the contrary, they made independent attempts to gain inheritance in the Land.

It is for this reason that the section of the daughters of Tzelofchad is recorded adjacent to the death of the generation of the Wilderness. This demonstrates that they had a different attitude than that of the generation who had just died out when it came to the Land of Israel.

The point of this Medrash is to underscore the concept of the Nashim Tzidkaniyot [righteous women]. Women have a more innate sense of faith (Emunah) than do men. Men may study in Kollel and become bigger Torah scholars, but it is the women who have the innate sense of what is right and wrong, and who stand up for what is right.

The women did not accept the negative attitude toward Eretz Yisrael. That was the

Food for thought

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pattern throughout the years of the Wilderness.

I recently read the following incident involving the Brisker Rav.

One year there was a movement in Brisk to introduce a certain “modern innovation” in the High Holiday service. On the High Holidays, they used to have a choir in the shul in Brisk. The tradition was that the members of the choir stood in immediate proximity to the Chazan, in a semi-circle around him. The proposed “modern innovation” was that the members of the choir stand on a balcony, off to the side. The Brisker Rav felt this was an inappropriate imitation of “foreign sources” (pirtza). The Brisker Rav came into the shul and saw the choir members in the balcony and ordered them down. They dutifully came down to the main shul. The Gabaim of the shul were upset at having their innovation nullified and they ordered the choir members back to the balcony. The choir members dutifully went back to the balcony.

Seeing what happened, the Brisker Rav went right back up to the balcony and ordered them down. The Gabaim then ordered them back up. This went back and forth several times, until finally the Brisker Rav turned to the women in the Ezrat Nashim and pleaded with them “Holy Jewish women, please order your husbands downstairs where they belong.” The women started yelling at their husbands to listen to the Rabbi and not the Gabbaim and the men stayed downstairs next to the Chazan. They were more afraid of their wives than of the Brisker Rav.

We see, however, that when push came to shove — to whom did the Brisker Rav turn to help enforce his ruling? He turned to the Nashim Tzidkaniyot, the righteous Jewish women who intuitively have a better understanding than their male counterparts about the moral propriety and appropriateness of certain spiritual matters.

It is a well known fact that if there were not a Bet Yaakov movement there would never have been a Kollel movement in America. Someone needs to take the responsibility to help a husband sit and learn. This is a product

of the Bet Yaakov movement, which is both a by-product of and a producer of Nashim Tzidkaniyot.

Never underestimate the power of the Nashim Tzidkaniyot.

You are the Best Parent for Your Child

That's why God chose to give this child specifically to you.

The word "parenting" yields 239,000,000 results on Google. I got a tsunami of links to parenting articles for babies, toddlers, teenagers and every age in between.

And no question, there are many techniques and styles that can help parents reach their children more effectively, but there is also a subliminal message: You are not a good-enough parent.

We think that if we don't choose one specific parenting style and stick to it no matter what our kid does, then we're ineffective. We second-guess every decision we make: Was telling Noam that he can't go with his friend to the mall authoritative or authoritarian? Should I speak to Rachel's teacher about her difficulty with fractions, or is that helicopter parenting?

We feel guilty enough without that subliminal message. We feel guilty because we're sure that we don't spend enough time reading them books or playing on the floor with them. We think we lose our temper too easily and we get annoyed too fast. We're confident that we're too lenient or too strict – or, most probably, we're both of those together at the very same time.

Don't let guilt and self-doubt get in the way of good parenting.

Our guilt and self-doubt get in the way of good parenting.

Effective parenting means we need to interact with our children with confidence, and this confidence isn't based on the number of parenting courses we've taken or the parenting style that we decide to choose.

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This confidence is based on a very basic point: God chose to give me this child.

The Talmud tells us that there are three partners in the creation of a human being: his father, his mother and God Himself, who gives the child his spirit, soul, appearance, sight, hearing, ability to walk and his understanding and intelligence.

God is Omniscient. He knows everything there is to know about us. He knows that we prefer talking to adults instead of playing memory; He knows that sometimes we lose our temper; and He knows that we're not always sure what's the correct plan of action.

And even though He knows all our quirks and human deficiencies, He's sure that we will make the very best parents possible for our children.

If He didn't believe this, He wouldn't have given them to us. He could have given our children to that fastidious neighbor whose house is never strewn with Lego and playmobile; He could have just as easily given our children to that friend who reminds her kids "to use their indoor voice" without ever getting upset; and He could have given them to the cousin whose kids prefer carrots over candies.

But He didn't. He gave them to us. Because He knows that we are the best parents for these children. He knows that our children, with their individual character traits, will be able to grow and thrive with us as their parents - despite our flaws.

We are the very best choice of parents to raise our children. We are the parents who are most capable of giving our children what they need in order to grow and thrive.

Before we start confusing ourselves with choosing a parenting style and making ourselves guilty while learning about parenting mistakes to avoid, we must knock this awareness into our heads: Even though I make mistakes and am not perfect, I am the very best mommy for my child. I am the very best daddy for my child.

Once this awareness is firmly entrenched in our minds, we will be able to interact with our children confidently and assuredly. Once we

are 100% certain that, imperfect as we are, we are still the #1 choice of parents for our children, we will feel comfortable guiding them according to what works for us as a family, without the hesitations and doubts that our children interpret as reason not to listen.

Yes, there could still be times during which we will be overwhelmed, and there will still be times when we will want to ask advice about a child's behavior and there are times when we will need to learn and practice new parenting skills. We are not aiming to be perfect parents; we're aiming to be good enough parents.

Once we have the confidence that we are the right parents for our children, despite our flaws, we will be able to more objectively sift through the reams of parenting advice to find ideas that make sense for us in our specific situation and work on applying them calmly and confidently.

Ten Signs of Emotionally Healthy Relationships

Is this relationship healthy? (By Rabbi Dov Heller, M.A.)

Many people don’t understand what an emotionally healthy or mature, romantic relationship looks like. As a result, they can get into unhealthy relationships and wonder why they’re having so many problems. These ten points can serve as a check list to help you create a healthy relationship. Evaluate each of the ten points on a scale from 1 to 10.

1. They keep things positive

Emotionally mature couples maintain what relationship expert Dr. Jon Gottman calls, “consistent positive override.” The emotional color of their relationship is mostly positive. Emotionally mature couples monitor the emotional quality of their relationship and if they go into a negative place, they have the skills to deal with what’s going on and get back to a positive place. They never stay in a negative emotional place very long and are certainly back on track within 24 hours.

2. They have complete trust in each other

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Emotionally mature couples trust each other completely. There is no doubt in either person’s mind that the other person can be relied upon. They trust each other with their feelings, needs, money, safety, possessions, boundaries with others, and judgment. Each knows the other person has his back.

3. They are open, honest, and vulnerable with each other

Emotionally mature couples are not afraid to share how they feel with and about each other. They feel safe and are not afraid of being shamed, rejected, or emotionally punished for expressing themselves. As a result of being emotionally open, they experience closeness and a high level of intimacy

4. They provide a relational home for each other’s feelings

Emotionally healthy couples feel safe with each other because they provide what a call a relational home for each other’s feelings and perceptions. They are especially skilled at listening to each other without being reactive or interrupting each other. They are able to give each other a complete hearing. As a result, their disagreements never escalate into ugly fights, turning themselves into bitter enemies.

5. They are assertive

Emotionally healthy couples communicate in an assertive manner. They are direct and clear in letting each other know what they need because they are not ashamed of their needs. They therefore avoid getting into passive-aggressive communication patterns.

6. They are emotionally responsible

Emotionally mature people take full ownership and responsibility for their feelings and don’t blame others for “causing them to feel a certain way.” They can tolerate intense and uncomfortable emotional states and don’t dismiss, numb, or lie to themselves about how they feel. Instead of being afraid of their feelings, they are curious about them and process them in order to learn and grow from them. Living an emotionally responsible life helps them to feel good about themselves which creates positive energy between them.

7. They are good problem solvers

Emotionally healthy couples solve the problems they can and accept the one’s they can’t. They are able to consistently reach win-win solutions because they understand the importance of being collaborative as opposed to being adversarial. They also know the signs of escalation and know when to call a time-out so as not to escalate, returning to the conversation at another time when they are both calmer.

8. They build each other up

Emotionally healthy couples are guardians of each other’s self-esteem. They look for ways to encourage each other to become the best person he or she can be. They identify each other with their virtues while accepting their faults. They are not threatened by each other’s success and take pleasure in each other’s accomplishments. They avoid talking in a disrespectful way to each other and don’t curse at each other, threaten, or shame each other. They are especially careful to talk positively about each other in social settings, never putting the other down or making “well meaning” jokes about each other. They are very careful not to push each other’s buttons.

9. They laugh, have fun, and are playful

Having a good sense of humor is sign of emotional maturity. They know how to relax and have a good time with each other. When things get tense, they know how to use humor to lighten the stress rather than becoming overwhelmed and depressed.

10. They are committed to personal growth and character refinement

Emotionally healthy couples are trying to become better people. There is a well-known Jewish principle which says, If you’re not moving up you’re going down. There is no such thing as status quo in human nature. Therefore, each person is committed to becoming the best version of themselves by working to refine their character. They understand that the most important of all character traits is kindness. As a result of their commitment to self-improvement, they are consistently upgrading themselves, giving

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each other the gift of a better version of themselves which results in greater respect, admiration, and love.

Man plans and God… What?

Everything happens on the Almighty’s schedule, not mine. (By Emuna Braverman)

Man plans and God…well I don’t know if He’s actually laughing but He’s certainly doing something; perhaps demonstrating Who is really in charge.

After three months of literally going nowhere, we were just starting to venture out. We were even beginning to imagine a trip to the east coast to see the children and grandchildren we have missed during this time. It may still happen (I’m praying) but when California was added today to the list of states whose citizens are prohibited from visiting New York, New Jersey or Connecticut, the prospects definitely became dimmer.

And I was reminded of an idea that I know to be true but sometimes forget: Everything happens on the Almighty’s schedule, not mine. Whether it’s marriage and children, their marriages and their children, jobs – and now the ending of this pandemic and the re-opening of the country, nay the world, it’s all going to happen whenever the Almighty decrees it should – and not a moment before or a moment after.

Young children can’t wait to be older but that doesn’t speed up the aging process, thank God. We all know there is a reason that the proverbial watched pot never boils. It reminds us of this same lesson. And it seems we need to learn it over and over again. We can rail against it. We can lash out in frustration. We can “rage, rage against the dying light” as Dylan Thomas advocated, but none of these actions will change reality. None of them will make any difference to the facts on the ground, although they may have an adverse effect on our character.

It's tempting to think that there must be something we can do. It’s tempting to believe in the imminence of a vaccine. But there’s an important distinction between desire and hope and what we’d like to see happen. Of course, a vaccine would be nice. What am I saying? It would be amazing. But it too will come (or not, God forbid) according to the Almighty’s timetable – no matter how many scientists are working on it and how much money is being thrown at it.

I definitely believe that all major “natural” disasters and all new diseases come to reinforce one important lesson – we are not in charge or, to put it more succinctly, God runs the world. Perhaps we forgot for a minute. Perhaps we got carried away with the power of our own intelligence. Perhaps we began to believe in our own actions. Perhaps we forgot to give credit where credit is due. I don’t know. I just know that we need to recognize God as the Ultimate Planner, the One Who is in charge and running this show.

Among my favorite Dr. Seuss books are “If I Ran the Zoo” and “If I Ran the Circus”. Not only did they give his imagination free reign to create ever newer and wackier animals with corresponding silly names but they also allowed all of us to imagine being in charge, to think how things would be different, to ponder alternate choices, even alternate realities.

We all tend to think that if we ran the world, we would do it differently, read: better. I’m not sure we would populate with the type of creatures Dr. Seuss chose but I’m sure we all imagine a kinder, gentler reality; we all have a fantasy.

One of the challenges in situations like this is not just recognizing our lack of control but understanding that this particular situation is actually good for us, that the way the Almighty is running the world is the best way to do so.

Sometimes (all too often) we forget this. So sometimes the Almighty has to remind us. It’s truly impossible to plan right now. We just have to give ourselves over to the reality of the moment, to let ourselves relax in the Almighty’s arms and bask in His embrace.

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I still hope to go east to visit my kids soon, but I know that it will happen whenever God wants it to happen, whenever it is good for me, my family – and the world. And not a minute before. I might as well be calm and relax and let go…(Seriously? Who am I kidding?!)

Learning From Yocheved (Rabbi Eli Mansour from Daily Halacha)

In Parashat Pinhas we read about the census that was taken shortly before Beneh Yisrael entered the Land of Israel. The Torah goes through all the tribes, listing the major families of each, and informs us of the tribe’s population. In telling of the census of the tribe of Levi, the Torah, curiously, found it necessary to make a brief interruption to mention Yocheved, the mother of Moshe Rabbenu: “The name of Amram’s wife was Yocheved, the daughter of Levi who begot her for Levi in Egypt, and she begot for Amram Aharon and Moshe, and their sister, Miriam” (26:59).

That Yocheved was deemed worthy of special mention by the Torah in this context should indicate to us that she was a unique and exceptional woman. Indeed, the Sages teach that she lived an unusually long life, well over two hundred years. Moreover, she received more “Nahat” than any Jewish mother could ever imagine. She was the mother of Moshe Rabbenu, the greatest leader and prophet our nation has ever known, and of Aharon Ha’kohen, the righteous Sadik, Kohen Gadol, and progenitor of the eternal priestly tribe. And her daughter Miriam was a beloved and revered prophetess and teacher of the women of Beneh Yisrael.

What was the source of Yocheved’s Zechut (merit)? Why was she worthy of living an exceptionally long life and seeing her three children emerge as outstanding Sadikim and leaders?

The source of her merit is told toward the beginning of the Book of Shemot, where we read of Pharaoh’s decree that all newborn males among Beneh Yisrael must be put to death. Yocheved was one of the two primary

midwives for Beneh Yisrael, and she courageously defied the royal edict and delivered the babies. She was rewarded “measure for measure” with long life and with three children who brought spiritual life to Beneh Yisrael. She had brought life to the newborn infants, and G-d therefore bestowed upon her the blessing of life.

Our generation has a lot to learn from Yocheved. She rescued Jewish children during the time of Egyptian bondage, a period of suffering and persecution. She brought life to these children – even though it was a life of hardship. Some people in her position might have chosen to comply with Pharaoh’s edict, if for no other reason than to spare these children the life of slavery that awaited them. But Yocheved understood the central importance of bringing Jewish children into the world, without making calculations. She was rewarded for her commitment to our nation’s growth despite the hardships to which they were subjected.

Today, unfortunately, many young couples find all kinds of reasons to delay having children, or to have only one or two children. More often than not, these are only excuses. Raising children is hard work, and so couples come up with reasons to spare themselves this “burden.” Nobody’s situation today is as difficult as Beneh Yisrael’s condition during the Egyptian bondage. If Yocheved insisted on bringing many children into the world during that period, then today’s families can certainly manage to raise sizeable families.

For good reason, the command of “Peru U’rbu” (procreation) is the first Misva in the Torah. Simply put, without Jews, there is no Judaism. Begetting and raising children has always been Am Yisrael’s highest priority, and it must continue to be our highest priority.

It must be emphasized that “Peru U’rbu” means not only having children, but also directing them toward a life of Torah commitment. The word “Rebu” has two meanings – multiplying and directing. Yishmael, for example, was a “Robeh Kashat” – an archer (Bereshit 21:20). The term “Robeh” in this phrase means directing an

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arrow to a specific target. The obligation of “Rebu” similarly demands that we direct our children toward a “target,” toward a life of religious commitment.

Let us learn from the great Sadeket, Yocheved, and commit ourselves to the continued growth – both in quantity of quality – of the Jewish nation, and may we then be worthy to see our children, too, grow to become outstanding Sadikim who illuminate the world with their piety and Torah scholarship.

Halachot & Minhagim of the Three Weeks

(Daily Halacha & Magen Avot)

Avoiding Danger During the Three Weeks

The Midrash Shoher Tob (Tehillim 91) speaks about a dangerous “demon” called “Keteb Meriri” that is covered with scales and hair, has eyeballs all over its body, and sees from the eye situated on its chest. It generally resides in areas that are partly sunny and partly shady, and moves by rolling like a ball. Anyone who comes near this demon, the Midrash comments, exposes himself to great danger. The Midrash in fact relates that there were schoolchildren who suffered harm as a result of “Keteb Meriri.” It is specifically during the three weeks of between Shiba Asar Be’Tamuz and Tisha B’Ab, the Midrash teaches, that this harmful spirit surfaces and poses danger.

It is very uncharacteristic for the Shulhan Aruch, which was written as a strictly Halachic code, to include Kabbalistic concepts in presenting Halachic guidelines. Yet, the Shulhan Aruch indeed writes that during the three weeks one should not go outdoors to partially shady areas between the fourth and ninth hours (referring to Halachic hours) of the day, when this demon is most threatening. He adds that during this period, parents should make a point not to hit their children, and teachers should likewise refrain from smacking students, in order to avoid risks. The Midrash tells the story of Rabbi Abahu who saw a teacher with a branch ready to hit an unruly

student. Rabbi Abahu sharply condemned the teacher, noting that “Keteb Meriri” was standing right behind him with an iron rod, ready to strike. This story shows the dangers of administering any type of corporal punishment during this period, when we are exposed to the dangers of “Keteb Meriri.”

The Aruch Ha’shulhan (work by Rabbi Yehiel Michel Epstein, Byelorussia, 1829-1908) cites authorities who limit this Halacha to uninhabited areas, such as forests and the like. Inside a city, however, the presence of many people, as well as the presence of Mezuzot on the doorposts, offers a degree of protection from this harmful spirit. On one level, this restriction essentially renders this Halacha practically irrelevant nowadays, when we usually spend our time in towns, cities and other inhabited areas. Nevertheless, this Halacha demonstrates the importance of avoiding danger during this three-week period and keeping a “low profile,” as this period is particularly suited for mishaps and calamity, Heaven forbid. It is therefore advisable to remain in safe, secure quarters during the three weeks, especially between the fourth and ninth hours of the day.

• It is customary to nickname the days of Ben Hamesarim (The Three Weeks - from the 17th of Tamuz until the 9th of Ab) with special names in order to show that we are moving from "light" to "heavy" days: We call, in Arabic, the days from the 17th of Tamuz until Rosh Hodesh Ab "Tiz'a Zghrira" (the Small Nine), the days from Rosh Hodesh Ab until Tish'a Beab "Tiz'a Kbira" (the Big Nine), and the day of Tish'a Beab itself we call "Yom Tiz'a." Some give this sad day a nice name so as to not call it by its sad name, "Yom Lmbarekh" (The Blessed Day). This is all in order to remind the Nation, the women, men, and children that these days are ones of mourning and the mourner continues his mourning until the bitter day of Tish'a Beab when both Baté Miqdash were destroyed, the crowns on our heads and our glory gone with them.

• Reading of the Three Haftarot of Rebuke (Telata Depur'anuta)

The minhag is to read the haftarot on the three Shabatot directly prior to Tish'a Beab (known as the Telata Depur'anuta, starting this Shabat) with a special, mournful melody different from that used during the rest of the year.

Daily halacha

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This is an old minhag, already mentioned in the responsa of the Ribash, who lived in the Middle Ages. Many Jewish communities have similar customs- Tunisia (see Zé Hashulhan, p.145) and Egypt (see Nahar Misrayim), as well as the Ashkenazim, who read these Haftarot with the melody used for Meghilat Ekha. Some contemporary halakhic authorities have spoken against this minhag, saying that it constitutes a public display of mourning on Shabat. However, the Ribash, mentioned above, and other early authorities did not seem to find any fault with this custom. Rather, it seems they reasoned that since the Sages had instituted the reading of these three Haftarot in order to arouse the people to repentance, and to further facilitate this it became customary to read the Haftarot in a special tune.

• We have the minhag not to eat new fruits during the Three Weeks, even on Shabat. The reason is not because these are days of mourning, but rather because these are days of tragedy and loss and one cannot say the berakha of "Sheheheyanu" where it says "vehigi'anu lazeman hazé" - "and you brought us to this time" because this is not a good time to be brought to. See QS"A Ribi Toledano zs"l p. 249, Birké Yosef by Maran HaHida Siman 50:9, and Vayomer Yishaq by Ribi Yishaq Bengualid zs"l (Heleq 2 Siman 11).

• Engagements and Weddings During the Three Weeks

The minhag is not to get engaged or married during the three weeks from the Seventeenth of Tamuz until Tish'a Beab, despite the fact that many Sefaradim permit engagements and weddings until Rosh Hodesh Ab. See Ribi Refael Barukh Toledano zs"l (Qisur Shulhan 'Arukh 387). This is because throughout this time we should be decreasing our happiness in conjunction with our mourning over the destruction of Jerusalem. As it says, "All those who mourn Jerusalem will merit seeing its redemption," speedily in our days, Amen!

• Cutting One's Hair During the Three Weeks

Many have the custom to not have their hair cut beginning from the Seventeenth of Tammuz.

Most Tora scholars were strict and started from the Seventeenth of Tammuz. See Ribi

Refael Barukh Toledano zs"l (Qisur Shulhan 'Arukh p.246) and Ribi Shalom Messas zs"l (Shemesh Umaghen Part 3, Chapter 54).

• Listening To Music During the Three Weeks

It is forbidden to listen to music for enjoyment during the three weeks between Shiva Asar Be’Tamuz and Tisha B’Ab. This applies to both live and recorded music.

• New Clothes

It is forbidden to purchase new clothes for oneself or for somebody else during the nine days, regardless of whether they will be worn before Tisha B’Ab. One may purchase clothes on sale during the nine days if the sale ends before Tisha B’Ab. It is permissible to purchase inexpensive clothes during this period, and to purchase shoes for Tisha B’Ab. It is forbidden to sew a new garment or to have a new garment sewn during the nine days, but garments and shoes may be fixed during the nine days.

• Hitting or Travelling

Extra caution must be taken to avoid danger during the Three Weeks. In particular, one should not hit anybody – including children and students – even gently, and one should not travel unnecessarily. It is especially important not to travel to deserted areas between the hours of 9:30am-3:30pm during the Three Weeks.

• Purchasing a New Home or Furniture

One may purchase a new home during the Three Weeks, the Nine Days, and even on Tisha B’Ab. One may not paint a home during the Nine Days. One should not purchase or even order furniture during the Nine Days, unless the price will go up if he waits until after Tisha B’Ab. One should not buy new books during the Nine Days if he does not need them until after Tisha B’Ab.

• Halacha requires reciting special Haftarot on the Shabbatot during the three weeks before Tisha B’Ab, and during the seven weeks after Tisha B’Ab. The common practice among Sepharadim is to read these Haftarot even in a case where Rosh Hodesh falls on Shabbat, whereas Ashekenazim generally afford preference to the special Haftara for Shabbat Rosh Hodesh in such a case.

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• The question was asked if it is permissible to make the Beracha of ‘Shehechiyanu’ during the 3 weeks. It is brought down in Sefer Chasidim which was authored by Rabbi Yehudah HaChasid (1150 – 1217), that there were men of stature, (who Rav Yehuda calls Chasidim), that were careful during the 3 weeks not to make the Beracha of Shehechiyanu. Not on new fruit, not on a new clothes, and not on items for which we would normally say Shehechiyanu. The logic is obvious. How can one say the Beracha of Shehechiyanu, which in essence means that we are happy that we are brought to this time? The 3 weeks is from the ugliest of times in our history. So how can we rejoice during such a period?

There is then a whole debate if it would be permissible to recite Shehechiyanu on a Shabbat that falls within the 3 weeks. So, we know that there are many Chachamim that were lenient to make Shehechiyanu on Shabbat, and thus you can rely on those opinions. But they were only referring to the Shabbats in the month of Tamuz. Once the month of Av arrives, it would not be right. That Shabbat in Av falls into the period of the 9 days preceding Tisha BeAv, and one should not make Shehechiyanu on that Shabbat. So for the most part, you would have 2 Shabbats where you can make Shehechiyanu.

It should be pointed out however, that the great Mekubal Arizal, and many other Mekubalim as brought down by Rav Chida, were each careful not to make Shehechiyanu even on Shabbat during the 3 weeks. So therefore it would be better to delay new items and its Shehechiyanu until after Tisha BeAv. For example, it would be better for a person to put off wearing a new Shabbat suit until after Tisha BeAv. But nonetheless, a person may and has what to rely on if he wants to wear the new suit on Shabbat. Another example would be if a person bought a new Talit, and he wants to wear for the first time on Shabbat and make a Shehechiyanu on Shabbat. In this case it would be better to wait until after Tisha BeAv, however he has what to rely on and may wear it for the first time on Shabbat and make the Shehechiyanu. But again the Mekubalim are strict not to make Shehechiyanu on Shabbat at all within the 3 weeks, and that would be best.

Daf Yomi Masechet Shabbat (Daf Notes)

A Rebbe’s Actions, a Student’s Decision

If one sees his Rebbe performing a specific action, can he assume that this is the correct halachah and this is how he himself should act?

The Gemora recorded that Rabbi Yitzchak Nafcha ruled like Rabbi Eliezer with regard to shuttering a window on Shabbat. Rabbi Eliezer maintains that it is not enough that the shutter is prepared before Shabbat, but the shutter must be attached to the building and the rope must be suspended. Only if these conditions are met do we say that it does not appear that one is adding on to the building and one would be permitted to shutter the window. Rav Amram objected to this ruling, as we find that Rabbi Tzadok’s father and Abba Shaul ben Bitnit were lenient with regard to shuttering the window and they did not require that these conditions be met. The Gemara’s response was maaseh rav, practice is greater proof than an ordinary ruling. Since the Mishna cited by Rav Amram based its ruling on the actual practice of Tanaaim, it is more authoritative.

From the Gemara it appears that if one witnesses his Rebbe performing an action, this is proof of the correct halachah, and one can act leniently, even if the Rebbe did not render a verbal halachic decision, and there is room to say the Rebbe acted this way only in this specific situation.

The Rishonim ask from a Gemara that implies that one cannot learn a final ruling from one’s Rebbe's actions unless the Rebbe informs him that this a conclusive ruling.

From Rashi and the Rishonim on that Gemara it is clear that while studying, one cannot render a halachic decision, even if the Rebbe offers an example, because there is room to say that the Rebbe was only using an example based on the current topic being studied.

Daf yomi

בס''ד

If the student witnesses the Rebbe performing an action one time only, they should clarify if this is the halachah. If they determined that this is what should be done, then this is definitely the practical halachah and this is what occurred in our Gemora, where the students verified that one can be lenient regarding shuttering the window.

The Ritva, however, maintains that if a Rebbe performs a certain action and does not inform his students that this is a specific situation, then the students can determine that this is the halachah and they do not have to wonder further.

Interesting Midrash (from Torah Tots)

What`s in a Name

The Parasha of Pinchas starts with: "And Hashem spoke to Moshe saying: Pinchas Ben Elazar Ben Aharon HaKohen, (Pinchas, the son of Elazar, the son of Aharon the Kohen), turned My anger away from the Children of Israel b'kano et kin'ati (in that he was jealous for My sake and avenged my vengeance). [25:10-11]"

At the end of last week's Parsha, Pinchas comes forward to sanctify Hashem's name and in his merit the terrible plague that was ravaging the camp of Bne Yisrael was stopped.

There are only five Parshiot in the Torah that bear the name of a person, and each teaches us a very important lesson about that person. It is interesting that this week's Parsha is named for Pinchas who was a very great tzaddik, while the Parsha right before this is called Balak, after the king of Moav who was not a good person. (Why? - That's a different Midrash).

There must be something significant that we can learn by comparing Pinchas to Balak.

When Balak sensed that the Jewish people were threatening to destroy his nation, he didn't spring into action, but rather hired other people (Bilam and the people of Midyan) to try to stop the Bne Yisrael. We see here what a lazy person Balak was.

On the contrary, Pinchas was a "doer." When there was a call for action, he immediately stepped in to do what had to be done. He didn't wait for someone else to come along and try to save his people - he felt the responsibility was his.

Pinchas personified what Hillel Hazaken (the

Elder) teaches in Pirke Avot, Perek 2, Mishna 5:

"B'makom She'en A'nashim, Hishtadel L'hiyot Ish."

"In a situation where there are no leaders, try to be the leader."

"Pinchas Ben Elazar Ben Aharon HaKohen, (Pinchas, the son of Elazar, the son of Aharon the Kohen)."

Why does the Torah need to list Pinchas's yichus (lineage) all the way back to Aharon HaKohen?

There were some people in Bne Yisrael who weren't happy that Pinchas took revenge against Zimri in order to sanctify the name of Hashem. They therefore embarrassed him and poked fun at the fact that his mother was a descendant of Yitro (the father-in-law of Moshe) who was known to be a priest for idol worshippers before he converted to Judaism. The Shevatim (tribes) were suspicious of Pinchas, saying that he killed Zimri because the trait of cruelty was embedded in him from his idol-worshipping ancestors.

Therefore, the Torah wanted to focus on Pinchas' great grandfather, Aharon Hakohen, who was known to be a person who ran after peace. (Ohev Shalom V'rodef Shalom). The Torah traces the lineage of Pinchas back to Aharon, about whom Hillel said in Pirke Avot, (1:12), "Be of the disciples of Aharon, loving peace and pursuing peace, loving people, and bringing them closer to the Torah."

Kidz Corner

בס''ד

Pinchas inherited this trait from Aharon, and when he took revenge for Hashem it was only in order to restore peace and the honor of Hashem.

Kid’z Korner (Revach)

Pinhas saves the Day

(Adapted from Mishlei Yaakov pp. 363-364)

Jake owed large sums of money to several people. Lacking a steady job, he was unable to pay back his loans. However, his friends came to his rescue, convincing the lenders to give Jake more time to pay back his debts.

When this extension ran out, the lenders again demanded their money back. Once again,

Jake's friends spoke with them and were able to obtain an additional postponement.

The days passed, and this date also arrived. His friends had run out of excuses. What more could they do?

But Jake had a very close friend. This friend now approached the lenders.

"Of course, you are right - you lent money and it should be returned. But what can be done when the borrower has no money to give back?

"Look here, I am willing to give Jake a sum of money. I calculate that it is enough to cover 15% of all his debts. I suggest that you agree to take 15%, and sign that you relinquish all claims on the rest. Otherwise, you will end up losing even that!"

The lenders unhappily agreed to this solution.

In the end, who helped Jake the most? The other friends, who used all sorts of excuses, were only able to delay the repayment date. But his closest friend succeeded in cancelling all claims and wipe his debts clean.

Moshe and Pinchas

After the sin of the Golden Calf, Moshe prayed in defense of the Jewish people. G-d agreed not to punish them right away, but to "collect the debt" little by little in future generations. "But on the day I make an accounting [of their

sins], I will bring their sin to account against them" (Ex. 32:34).

Similarly, after the sin of the spies, the Israelites were also not punished immediately. Due to Moshe' intercession, their punishment was spread out over 40 years.

Pinchas, on the other hand, did not just delay their punishment. When the Israelite men cavorted with the Moabite women and worshiped their idols, the entire nation was in grave danger. The low point of this catastrophe took place when Zimri, a prince of the tribe of Shimon, publicly took a Midianite princess. "And they were weeping at the entrance of the Communion Tent" (Num. 25:6).

Pinchas killed Zimri and arrested the plague. "Pinchas... was the one who zealously took up My cause among the Israelites and turned My anger away from them, so that I did not destroy them" (Num. 25:11). Moshe only delayed Israel's punishment with his prayers. But Pinchas, like Jake's friend in the parable, succeeded in completely annulling the Divine decree against Israel.

Rav Gedalia Schorr - Why Did Pinchas Have To Wait To Become A Kohen?

Pinchas was rewarded, and became a Kohen, after he courageously defended Hashem's honor by killing Zimri. Although his father was Elazar, and his grandfather Aharon HaKohen, he, himself, was not a Kohen since Hashem only bestowed the Kehuna on Aharon, his children, and the grandchildren born thereafter; whereas Pinchas had already been born. The Maharal MiPrague asks, "Why did Hashem do this strange thing and rob him of the stature that he rightfully deserved from the beginning?"

Rav Schorr answers that the reason why Pinchas earned the Kehuna was that this killing was considered an act of chessed. Any act done L'Shem Mitzva will have the opposite of the detrimental effect that would logically follow (e.g., getting rich from giving tzedaka). Although murder is the ultimate cruel act, when done in a manner that would be a mitzva, it is the ultimate chessed.

בס''ד

However, the halacha remains that a Kohen who murders may not perform Birchat Kohanim. By not giving Pinchas the status of a Kohen, he earned it with the killing of Zimri. Had Pinchas already been a Kohen, that very same act would have made him forfeit his right to serve as a Kohen

Rav Moshe Feinstein - What It Takes To Be a Kana'i

Pinchas got up and decided on his own to defend the honor of Hashem and kill Zimri. He acted in accordance with the halacha of "Kana'im Pog'im Bo". Had he asked Bet Din for permission, he would not have been told to kill him. A Kana'i cannot get permission from Bet Din. He must act on his own. This halacha is quite unique and contrary to the general Torah Hashkafa. Why is this so?

Rav Moshe Feinstein says in Darash Moshe that while it is important to do mitzvot with pure intentions, nevertheless, a mitzva done with ulterior motives and for the sake of personal benefits, is still worth doing. However, when it comes to punishing others, this can only be done if carried out with 100% pure intentions and totally L'Shem Shamayim. Judging a person's intentions are not within the abilities of another human. Only Hashem can know a person's thoughts. Therefore, in the case of Kana'im Pogim Bo, Bet Din can never render an opinion if a particular person can carry out "Nikmat Hashem". This is between the person and Hashem alone.

This was the gripe of the Shevatim against Pinchas. They doubted his sincerity until Hashem testified on Pinchas 's behalf, and awarded him the Kehuna and a Bris of Sholom.

Reb Elchanan Wasserman's Last Drasha, We Are Saving The Yidden in America

Reb Elchanan Wasserman was one of the great pre-war Roshe Yeshiva in Europe. He learned in Telz Yeshiva and joined the Chafetz Chaim's Kodshim Kollel later on, where he learned B'Chavrusa with Rav Yosef Shlomo Kahaneman the Ponevezher Rov. During this period he became very close with the Chafetz Chaim whom he considered his Rebbi. Reb Elchanan was the Chafetz Chaim's spiritual heir, becoming the ultimate arbiter of Daat Torah for the pre-Holocaust generation

fighting haskala, zionism, communism, and the other ills of the generation.

Reb Elchanan was in his mid-60s when the war broke out. He had spent a great deal of time in America collecting for his Yeshiva in Baranovich. Although he was quite fond of the few Bnei Torah he met in America and held our great hope and promise for their future, nevertheless he resisted their pleas to remain in America and chose to return to a Europe that was about to engulfed in flames. As Rosh Yeshiva and the conscience of the Lithuanian Yeshiva world, he felt personal and public responsibility to be with his flock in their time of need, come what may.

Tragically Reb Elchanan fell victim to the Nazi collaborators on 11 Tammuz 5701/1941 when he was murdered AL Kiddush Hashem along with his son and a handful of talmidim and other Rabbanim. Sadly, his death did not come together with the Talmidim he chose to return to from the safe shores of America. He was taken in Kovno while on a short trip to take care of some documents in order to secure visas for escape.

Reb Ephraim Oshry who was 27 years old at that time, was one of the few that managed to escape. He related the following about the last thing Reb Elchanan told them.

When they saw the end was near Reb Elchanan got up and spoke to them. He spoke the same way he always did, he was calm and there was no indication of panic. He said the following.

"In Shamayim it seems that they consider us to be tzadikim, because we have been chosen to be Korbanot for Klal Yisrael. Therefore, we must do Tshuvah now. We don't have much time. We must keep in mind that we will be better korbonos if we do tshuvah. In this way we will save the Yidden in America. Let no foreign thought enter our minds, Chas V'Shalom, as that will make us pigul, an unfit korban. We are now fulfilling the greatest mitzvah. Yerushalayim was destroyed with fire and will be rebuilt with fire. The same fire that will consume our bodies will one day rebuild Klal Yisrael."

בס''ד

(Rav Itzhak Nabet)

L'importance du Coeur Dans la paracha de la semaine, Pinhas, la Torah témoigne que Pinhas, le fils d'Eléazar, le grand prêtre et petit fils d'Aaron, sauva les bné Israël d'une destruction totale. En effet, lorsque Bilam vit qu'il ne pourrait pas les maudire, il avoua à Balak qu'ils étaient intouchables tant qu'ils respectaient la Torah et les Mitsvot. Le seul moyen d'avoir une chance de les atteindre était de les faire fauter. Ainsi Balak installa de nombreuses tentes aux alentours du campement des bné Israël. Les hommes trouvèrent des vieilles femmes qui vendaient des vêtements. Lorsqu'ils rentrèrent dans "les magasins", des jeunes filles dévêtues commencèrent à les séduire et leur proposèrent du vin. Cette boisson aphrodisiaque fit perdre la raison aux hommes. Elles promirent de se livrer à eux s'ils se prosternaient devant leurs statues. La plupart de ceux qui péchèrent étaient originaires du Eirev rav, peuple qui sortit avec les juifs d'Egypte et fit semblant de se convertir. Cependant, de nombreux juifs de la tribu de Chimon fautèrent également. Di-u ordonna à Moché rabénou de juger et de tuer les coupables. La tribu de Chimon ne resta pas muette face à cette décision qui concernait beaucoup de sa famille. Alors le chef de cette tribu, Zimri ben Salou, prit la fille de Balak traversa le camp à ses bras.

Il alla voir Moché Rabénou et demanda : "cette femme m'est-elle permise ?" " Elle t'est interdite,” répondit-il." Puis il répliqua : "Tu dois admettre que ta femme aussi t'est interdite car elle est fille d'un prêtre de Midian". Moché garda le silence. Bien qu'il se fût marié avant le don de la Torah et que son épouse se fût convertie, face à l'audace de Zimri, Moché resta muet de stupéfaction. Zimri amena la femme sous sa tente. Brûlant d'indignation, Pinhas le

petit fils d'Aaron, voyant que personne ne réagissait, n'hésita pas à mettre sa vie en danger pour défendre l'honneur divin. Soudain, une plaie éclata parmi le peuple. La colère Divine s'était enflammée contre le Klal

Israël en raison du péché public de Zimri. Désormais, Pinhas savait qu'il devait passer à l'action afin de sauver le peuple du châtiment céleste. Il s'empara de la lance de Moché, cacha la pointe sous ses vêtements, fît semblant d'être un partisan de Zimri et rentra dans la tente de ce dernier. Puis il planta sa lance à travers leurs deux corps. Di-u effectua de nombreux miracles afin de protéger Pinhas et de punir Zimri. A la suite de cet événement, la plaie cessa, comme il est écrit au début de notre Paracha " Pinhas fils d'Elazar, fils d'Aaron le Cohen, a apaisé ma colère contre les bné Israël grâce à la jalousie qu'il eut pour Moi et Je n'ai pas détruit le peuple juif."

Nous allons essayer de comprendre pourquoi la Torah précisa que c'est grâce à sa jalousie qu'Hachem annula son décret. Pourquoi la Mitsva qu'il fit ne suffit-elle pas pour sauver le peuple ? Pourquoi fallait-il que cet acte provînt du plus profond de son cœur, d'une jalousie qui le poussa à sacrifier sa vie pour Hachem ?

Le rav Yaacov Hades chlita explique qu'il y a une grande leçon à apprendre de cela. Comme nous le savons, les mitsvot que nous accomplissons ou les fautes que nous commettons ont des répercussions dans les sphères supérieures. Ainsi, lorsque nous prions, étudions ou accomplissons la volonté Divine, nous construisons des mondes célestes. A l'inverse, lorsqu'un homme faute, il détruit des entités spirituelles. Plus un homme atteint des niveaux élevés dans le service Divin, plus son influence sur les mondes supérieurs est grande. Zimri ben Salou était le prince de la tribu de Chimon. Il était un des piliers du monde. Malgré ses centaines d'années de service Divin, de Mitsvot...il fit cette faute, qui devait certainement être beaucoup plus fine et plus profonde que nous l'avons expliqué. Quoi qu'il en soit, l'erreur de ce Tsadik détruisit tellement de mondes spirituels qu'Hachem décréta la destruction du peuple juif. Or, pour réparer cela, il fallait arriver à reconstruire tout ce qui avait été détruit. La Torah nous dévoile par quel moyen Pinhas parvint à faire cela : grâce à la jalousie qu'il eut pour Moi. Puisqu'il fit cette Mitsva de tout son cœur, de toute son âme, alors l'impact de celle-ci monta aussi haut que la faute de Zimri.

Pour Les Francophones

בס''ד

« S’affairer » à la Torah Dans notre paracha, Pinhas, la Torah raconte comment la terre d'Israël fut partagee. Elazar, Elazar, le cohen gadol, dénombra les juifs par tribu et par famille. En fonction de la quantité de familles et d'habitants par tribu, Hachem distribua la Terre Sainte. Cinq sœurs de la famille de Menache demandèrent à Moché d'hériter de la part de leur père Tsélofrade qui n'avait pas eu la chance d'avoir de fils. Hachem accepta et elles héritèrent d'une terre en Israël.

Alors Moché Rabénou pensa, dit le Midrach : " Si ces filles héritèrent de leur père, peut- être que mes enfants pourront, eux aussi, hériter de mon statut de chef spirituel" Il demanda ainsi à Hachem de choisir un successeur pour guider les bné Israël. Hachem lui répondit : " Celui qui protège le figuier mange les fruits." Tes fils ne se sont pas affairés à l'étude de la Torah. Yéhochoua, quant à lui, t'a beaucoup aidé : il t'a donné des honneurs. Il fut toujours le premier à arriver et le dernier à partir de tes cours. C'est lui qui mettait les chaises et les bancs en place. Puisqu'il t'a servi de toutes ses forces, il mérite de servir les bné Israël.

De nombreux commentateurs s'interrogent devant ce Midrach (Raba, 21, 14) : comment Moché Rabénou pensa-t-il que ses enfants pouvaient être aptes à le remplacer s'ils n'étudiaient pas la Torah ? Nous savons qu'il n'y pas de piston ni de succession dans la Torah. Alors comment comprendre la demande de Moché Rabénou ?

Pour répondre à cette question, nous allons essayer de comprendre un enseignement du Talmud qui concerne la période de Ben Amétsarim. Il est écrit dans le traité de Yoma (9, b) que le premier Temple fut détruit à cause de l'idolâtrie, du meurtre et des relations interdites. Et pourtant, le traité de Nédarim (81, a) enseigne que personne ne connaissait les raisons qui avaient entraîné l'exil et la destruction du premier Temple. Jusqu'à ce qu'Hachem Soi-même dévoile que les bné Israël furent punis car ils avaient abandonné la Torah. Le Ran explique au nom de Rabénou Yona qu'il est certain qu'à cette époque les maisons d'étude étaient pleines. Car si les gens avaient cessé d'étudier la Torah,

sans même demander aux sages et aux prophètes, ils auraient su la raison de l'exil. Ainsi la guémara enseigne que la faute de cette génération était qu'elle ne faisait pas la bénédiction avant d'étudier. En d'autres mots, les sages étudiaient mais la Torah n'était pas importante à leurs yeux.

Un homme qui est le chef d'une entreprise, ou responsable d'un magasin, pense toute la journée à son affaire. Du matin au soir, il vit pour cela. Même lorsqu'il n'est plus au travail, il passe des coups de téléphone sur la route, le soir et le week-end. Et si au milieu de la nuit, il pense à quelque chose, il se lève et l'écrit de peur de l'oublier. Hachem reprocha aux enfants de Moché Rabénou de ne pas s'affairer à la Torah. Il est évident qu'ils étudiaient la Torah. Ils étaient sûrement les plus sages et les plus instruits puisque Moché pensa à eux pour le remplacer. Cependant Hachem lui dévoila que la Torah n'était pas toute leur vie. A l'inverse, Yehochua s'affairait à la Torah ! Il était le premier au cours et le dernier à sortir. Il installait les chaises et les bancs, malgré son âge et sa position sociale, afin de ne pas perdre quelques minutes des enseignements de Moché, son rav. Ainsi, même si Yehochua n'était pas le plus intelligent, par son amour de la Torah et son dévouement corps et âme, il parvint à devenir le chef spirituel de cette génération.

Nous nous trouverons bientöt dans les trois semaines de Ben Amétsarim, entre le 17 Tamouz et le 9 av, dans lesquelles nous portons le deuil du Temple et de Jérusalem. En outre, une des raisons de notre exil provient du manque d'importance que nos ancêtres avaient donné à la Torah. Alors si nous désirons accélérer la délivrance et mériter de voir la reconstruction du Temple, nous devons faire de la Torah notre entreprise, notre principal centre d'intérêt. En réparant la faute de nos aïeuls, nous pourrons enfin accueillir le visage de notre Libérateur amen ken yéhi ratson.

Inspiré d'une dracha de rav Baroukh Rozenblum chlita.

(Rav Yonatan Gefen)

Reflexion semanal

בס''ד

Por qué Di-s eligió a Yehoshúa

Hacia el final de la parashá, encontramos el relato del pedido que hizo Moshé a Di-s para que designe un sucesor idóneo que lidere al pueblo judío durante su entrada a la tierra de Israel. Di-s le respondió que Yehoshúa, su fiel estudiante, era la elección adecuada. El Midrash se explaya sobre el diálogo entre Moshé y Di-s, explicando que Moshé pidió que sus hijos lo sucedieran como líder, pero que Di-s se negó porque “tus hijos se sentaron y no fueron osek beTorá (absorbidos en estudio de Torá) (1), mientras que Yehoshúa era el legítimo sucesor porque “llegaba temprano y se iba tarde de tu beit midrash (casa de estudio) y acomodaba las sillas y cubría las mesas” (2).

Este Midrash presenta dos dificultades.

Primero, que si los hijos de Moshé no eran osek beTorá, ¿cómo pudo Moshé esperar que lideraran al pueblo judío? (3). Y segundo, que parecería que Di-s comparó a los hijos de Moshé con Yehoshúa en la misma área de conducta: ser osek beTorá. Sin embargo, Di-s alabó a Yehoshúa destacando que acomodaba el beit midrash, algo que no aparenta tener relación con ser osek beTorá. ¿Cómo se explica la comparación de los hijos de Moshé con Yehoshúa?

Rav Yosef Shalom Eliashiv ztz”l explica que los hijos de Moshé eran efectivamente eruditos de Torá y que habían aprendido lo suficiente para liderar al pueblo judío. Por esa razón Moshé creyó que eran candidatos adecuados para sucederlo. Sin embargo, Di-s contestó que eso no era suficiente: cuando dijo que se sentaban y no eran osek beTorá, implicó que se sentaban y estudiaban para sí, sin ser osek (ocuparse) en Torá con los demás. En contraste, Yehoshúa organizaba la sala de estudio y facilitaba el estudio de los demás, por lo que se le consideró osek beTorá (4).

De la explicación de Rav Eliashiv pueden derivarse muchas enseñanzas importantes (5). Sin embargo, su explicación pareciera tener una dificultad particular: la lógica nos hubiera dictado que ser osek beTorá implica sólo estudiar Torá para uno mismo; ¿dónde encontramos la alusión a ayudar a estudiar a los demás?

Para responder a esta pregunta necesitamos primero entender la definición básica de la mitzvá de talmud Torá (estudiar Torá). El Rambam escribe que la mitzvá tiene dos fuentes: “Se las

enseñarás a tus hijos” y “se las enseñarás detalladamente a tus hijos”. De estos mandamientos, el Rambam aprende que una persona debe estudiar Torá, y que la razón principal del estudio es enseñarles Torá a sus hijos. Vemos de aquí que la mitzvá de Talmud Torá involucra tanto enseñar como aprender. Más aún, el Rambam cita una fuente rabínica que dice que “hijos” incluye también estudiantes, y que parte fundamental de la mitzvá es enseñarles a personas incluso si no son su progenie (6). De esta forma, es bien entendible que Rav Eliashiv traduzca osek beTorá como causar que los demás estudien Torá.

Otra fuente para el concepto de que estudiar Torá incluye intrínsecamente hacer que otros también estudien se encuentra en la Guemará de Avodá Zará (7). La Guemará dice que la historia mundial está dividida en tres períodos de dos mil años: El primer período es llamado “los dos mil años de vacío”, y el segundo “los dos mil años de Torá”. Los comentaristas explican que los años de vacío reciben su nombre debido a la ausencia de Torá en el mundo durante ese tiempo, mientras que los años de Torá marcan el comienzo de la presencia de Torá en el mundo. La Guemará dice que los años de Torá comenzaron cuando Abraham comenzó a enseñar Torá, y que su comienzo está marcado por las “almas que hicieron en Jarán”. Sin embargo, decir que los años de Torá comenzaron en ese momento presenta una dificultad: se sabe que hubo gente grandiosa que vivió antes que Abraham que estudiaba Torá (8), y a pesar de eso, la época en la que vivieron es descrita como “vacía de Torá”; y más aún, Abraham mismo estudió Torá mucho antes de comenzar a enseñarla, y la era de Torá comenzó recién con las “almas que hicieron (9) en Jarán” (10). ¿Por qué? Rav Zev Leff explica que Abraham hizo algo que sus ilustres predecesores no hicieron: enseñó Torá. La era de Torá comienza recién cuando la Torá se estudia y también se enseña, porque sólo así tiene la oportunidad de esparcirse (11).

Hemos visto varias fuentes que muestran que estudiar y enseñar Torá pertenecen a la misma categoría. Pero todavía debemos explicar por qué estudiar Torá es tan fundamental para el pensamiento judío. El Ben Ish Jai brinda un entendimiento más profundo a este tema, trayendo una Guemará en Sanedrin (12) que cita el versículo en Shelaj que dice que una persona que le sirve a otros dioses ha “degradado la palabra de

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Di-s” (13). A continuación, la Guemará describe otras formas de comportamiento que merecen la misma devastadora acusación (14). Sorprendentemente, la Gemará agrega que el versículo incluye a “quien estudia y no enseña”. El Ben Ish Jai pregunta por qué la Gemará habla con tal dureza sobre quien estudia pero no enseña, y explica que la Torá es eterna y que su eternidad es preservada al transmitir sus enseñanzas a la generación siguiente. Sin embargo, escribe que “una persona que estudia, pero no asume la carga de enseñarles a sus prójimos, daña la naturaleza eterna de la Torá, porque la Torá que estudia no puede pasarse a la generación siguiente… entendiéndose así por qué los rabinos describen a este hombre de manera tan severa, ya que interrumpe la cadena de transmisión de la Torá de generación en generación y anula la cualidad eterna de la Torá” (15).

Esto también ayuda a entender la razón de por qué era importante que el líder del pueblo judío hiciera que los demás estudien Torá: su rol era preservar y continuar la transmisión, preservando de esta forma la naturaleza eterna de la Torá.

Vimos cómo enseñar Torá es una parte intrínseca de la mitzvá de estudiar Torá. Más aún, a pesar de que enseñar Torá es una gran bondad con los demás, también queda claro que es un elemento muy importante del desarrollo de la persona misma, ya que ayuda a desarrollar la valoración de la naturaleza eterna de la Torá y a formar parte de su transmisión a la generación siguiente.

Notas: (1) Esto se traduce literalmente como estar ocupado en Torá. Trataremos las ramificaciones de este término más adelante en este ensayo. (2) Bamidbar Rabá, 21:14. (3) Esta pregunta la hace Rav Yosef Shalom Eliashiv ztz” l en Dibre Agadá, p. 319. (4) Ibíd. (5) Ver su continuación en Dibre Agadá, pp. 319-320, donde amplía sobre la necesidad de compartir la Torá con quienes están distantes del camino de la verdad. También aprendemos de esta explicación que la capacidad y la voluntad para compartir Torá con los demás es un rasgo clave para determinar a un líder efectivo. (6) La Mishná en Pirke Avot 1:1 nos dice que debemos “erigir muchos alumnos”. El Tiféret Israel escribe que no es suficiente con enseñarles a los hijos propios, sino que también se debe enseñarles a otros judíos. (7) Avodá Zará, 9a. (8) Los rabinos dice que Adam HaRishón, Nóaj, Shem y Éver estudiaron Torá. (9) “Ellos” se refiere a Abraham y Sará. (10) Abraham tenía 52 años cuando comenzó la era de Torá. Ver Rashi, Avodá Zará 9a. (11) Podría decirse que Abraham no fue el primero en enseñar Torá; Shem y Éver tuvieron yeshivot donde les enseñaban a sus estudiantes. La diferencia es que Abraham les enseñó Torá a quienes, de no haber sido por él, no hubiesen deseado estudiarla, mientras que Shem y Éver esperaban que personas deseosas de estudiar Torá llegaran a ellos. Ver Rambam, Hiljot Avodá Zará 1:3 con los comentaristas Raavad y Késef Mishne, quienes amplían sobre la diferencia cualitativa

entre las enseñanzas de Abraham y las de Shem y Éver. También Shut Jatán Sofer, introducción a Yoré Deá, y Jomat Hadat del Jafetz Jaim, quien amplía sobre las diferencias entre Abraham y los hombres grandiosos que lo precedieron. Otra posible diferencia entre Abraham y Shem y Éver es que ellos les enseñaban a personas que ya eran rectas, mientras que Abraham cambiaba drásticamente la dirección de la vida de los demás, algo apoyado por cita en la Guemará del versículo que se refiere a las almas que hizo Abraham, sugiriendo que enseñarle Torá a una persona no es el objetivo final, sino un medio para hacer que la persona cambie su vida utilizando para ello la Torá que se le enseñó. Rav Yaakov Emden escribe que cuando la Mishná en Pirkei Avot (4:6) dice que el nivel más elevado es “lilmod al menat laasot”, significa estudiar para hacer que los demás cumplan, y que esto es considerado un nivel superior a “lilmod al menat lelamed (aprender para enseñar)”, porque el objetivo de enseñar es causar una mayor observancia de mitzvot. (12) Sanedrín, 99a. (13) Shelaj, 15:31. (14) Incluido en esta lista está quien afirma que la Torá no tiene origen Divino. (15) Benyahu, Sanedrín, 99a, citado en Peninei Ben Ish Jai, Shelaj, p. 212.

Shimón y Leví

La parashá de esta semana comienza con Di-s recompensando en gran medida a Pinjas por su acto de fervor al matar a Zimrí y a Cozbi, quienes estaban cometiendo un grave pecado. Pinjas era de la tribu de Leví, mientras que Zimrí era de la tribu de Shimón. Esta no es la primera vez en la Torá en que estas tribus se asocian una con la otra; Rav Yaakov Kamenetzky nos provee un esclarecedor relato sobre la historia de estas dos tribus y sobre cómo se desarrollaron de forma tan diferente una de la otra (1).

En parashat Vaishlaj la Torá nos cuenta cómo Shejem secuestró a Diná. Todos los hermanos conspiraron para recuperarla; su plan era persuadir al pueblo de Shejem para que se circuncidaran y entonces irían y recuperarían a Diná mientras ellos se sanaban. Sin embargo, Shimón y Leví planearon un curso de acción más drástico: consideraron que todo el pueblo de Shejem era culpable por su rol en el secuestro de Diná y por lo tanto asesinaron a toda la ciudad en el proceso de salvarla. Yaakov estuvo en desacuerdo con lo que hicieron, temiendo que la acción de Shimón y Leví podría dañar la reputación de su familia. Shimón y Leví defendieron sus acciones, diciendo: “¿Debería nuestra hermana ser tratada como una prostituta?”.

Pasaron muchos años hasta que Yaakov les dio su reprimenda final a los dos hermanos. En parashat Vaiejí —en las bendiciones a sus hijos—, criticó a Shimón y a Leví por su impulsividad. Es más, los castigó diciendo: “Los separaré en

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Yaakov y los dispersaré dentro de Israel” (2). El entendimiento superficial de este castigo es que su propósito era separar a los dos hermanos para evitar otra escalada de violencia. Sin embargo, Rav Kamenetzky advierte que Rashi da una explicación diferente: Shimón y Leví serán sofrim (gente que escribe rollos de Torá, tefilín y mezuzot)

y maestros de Torá de niños, que viajarán de ciudad en ciudad para reparar los ítems sagrados y enseñarle Torá al pueblo judío (3).

¿Por qué el futuro de la educación del pueblo judío fue puesto deliberadamente en manos de Shimón y Leví? ¿Cuál es la medida por medida aquí?

Rav Kamenetzky responde que Yaakov vio que Shimón y Leví poseían un rasgo de carácter positivo que los otros hermanos carecían. Reconoció su motivación para destruir a Shejem: ellos habían estado dispuestos a arriesgar sus vidas para defender el honor de su hermana. Los otros hermanos también vieron la terrible situación en la que estaba Diná, pero sólo Shimón y Leví sintieron el dolor como si fuera propio. Rav Kamenetzky escribe: “Yaakov vio que sus acciones emanaron de un dolor interno y de una empatía genuina con el dolor del otro, y fue eso lo que los llevó a un fervor sin límites… Sólo hombres con ese carácter, que sienten el dolor de su compañero como si fuera propio, sólo ellos pueden mostrar suficiente auto sacrificio y renunciar a sus recursos físicos para viajar de ciudad en ciudad esparciendo la Torá de Di-s por el mundo y enseñándoles a los niños de Israel”.

A pesar de que Shimón y Leví aplicaron de mala forma su fervor en el incidente de Shejem, Yaakov vio en ese rasgo un potencial que podía ser utilizado con un objetivo muy positivo: esparcir la Torá en el pueblo judío.

Sin embargo, en la parashá de esta semana vemos cómo los descendientes de estos dos hijos de Yaakov siguieron caminos muy diferentes: Pinjas, un miembro de la tribu de Leví, logró canalizar su fervor para hacer la voluntad de Di-s (su acto de violencia puso fin a la plaga que mató a

miles de personas). Di-s lo recompensó de gran manera para demostrar que Pinjas había actuadode esa manera sólo en honor al Cielo. Pero por otro lado, Zimrí, quien era un príncipe de

la tribu de Shimón, expresó el fervor de su ancestro de manera prohibida, traspasando los límites de lo que permite la Torá.

¿Cómo fue que estas dos tribus se desviaron tanto la una de la otra? Rav Kamenetzky explica que, mientras que la mayoría de Klal Israel fueron esclavos en Egipto, la tribu de Leví tuvo libertad para estudiar Torá. Y fue precisamente ese período de internalización de los valores de la Torá el que les permitió a los levitas canalizar su fervor de forma adecuada. En contraste, los miembros de la tribu de Shimón nunca tuvieron la oportunidad de estudiar Torá de esa forma, lo cual generó que su fervor no tuviera guía y que se expresara por lo tanto de maneras prohibidas.

Una lección vital que podemos aprender de la explicación de Rav Kamenetzky es la forma en que debería manifestarse el fervor. El verdadero fervor debería generar en la persona un gran sentimiento de dolor cuando la gente actúa de manera detestable. El Alter de Kelem zt”l, un gran sabio de Torá, expresó este sentimiento durante toda su vida: En una ocasión, él y otro rabino vieron a un judío tomando heno de la carreta de un gentil. Después de eso, el Alter estaba triste y durante todo el día tuvo cara larga. Esa noche, el otro rabino le preguntó cuál era el problema. El Alter pareció sorprendido por la pregunta: “¿Cómo puede una persona estar tranquila cuando ve tanto pecado en el mundo?”(4).

Además de sentir dolor por determinado comportamiento, la persona debería motivarse a sí misma a intentar rectificar el problema en la medida de lo posible. A los grandes líderes del pueblo judío no les basta con expresar dolor por las áreas imperfectas, sino que hacen todo lo posible para mejorar la situación.

Que todos ameritemos aprender de nuestros grandes líderes y que podamos ayudar a resolver los numerosos problemas que enfrenta el pueblo judío en esta época, ya sea la asimilación en masa, la pobreza o la amenaza en contra del Estado de Israel.

Notas: (1) Emet LeYaakov, Vaishlaj, pp. 188-9. Vaiejí, pp. 237-8. (2) Vaiejí 49:7. (3) Emet LeYaakov, Vaishlaj, ibíd. (4) Ibíd. p.76.

Facebook and Dignity They shouldn’t be an oxymoron.

(By Emuna Braverman)

How much sharing is, as they say, TMI (too much information)?

Is it the former GSA Pacific Rim administrator posting a picture of himself in the bathtub with a

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glass of red wine during his scouting trip to Las Vegas? (It’s almost a party game deciding which

aspect of this photo is the most disturbing one!) Is it Roseanne Cash (the famous singer’s daughter)

tweeting to her 43,000 plus followers about the challenges in her marriage? Is it pictures of the fancy gourmet dinner your friend made last night that surely puts the rest of us to shame? Is it pictures from your exotic vacation? (We stayed home and repaired the roof but we’re glad you enjoyed

– really). Is it possibly even just pictures of our children?

Almost anything could qualify, depending on context and viewers.

We begin our morning prayers with the blessing uttered by the non-Jewish prophet, Bilaam, “How goodly are your tents O Jacob, your dwelling places, O Israel.” He wasn’t praising our camping skills or our artistic talents. What he noticed, the commentaries suggest, was the sense of modesty and privacy inherent in the structure of the community. No one’s door faced into anyone else’s home. What happened inside was not for sharing, wasn’t anyone else’s business, was private and sacred. A sense of dignity was preserved.

Nowadays, everywhere we look, the opposite is true. We’ve opened the doors and rolled up the shades, revealing all to the world outside – without a second’s thought or a moment’s sense of shame. No one stops to question whether it is appropriate.

We’ve forgotten that our home and our family are something special, something to safeguard and preserve. We’ve stopped noticing that something precious has been lost with each further encroachment on our privacy.

The most egregious examples are the easiest to learn from. How can we preserve our marriage if we are willing to let 43,000 strangers in on our struggles? Not to mention the fact that in Jewish consciousness, embarrassing someone is like killing them. (Our jails today don’t have near enough

room for all the guilty parties!)

How can we maintain a healthy relationship with our children if we reveal their foibles for the world to see – on our daily television show, newspaper column, or online blog?

And most importantly, how can we maintain our own sense of self-respect if all of our life experiences, all our innermost thoughts and goals along with every momentary impulse are expressed on our Facebook page? Facebook seems to have the dubious distinction of making exhibitionism and voyeurism socially acceptable.

Daniel Henninger of the Wall Street Journal suggests that we’ve lost all sense of discretion as well as many other crucial and valuable character traits (WSJ 4/26/12): “Discretion, before its recent death, had many allies – judgment, common sense, prudence, reticence and the two better selfs, self-control and self-discipline.”

I would venture further. Discretion is an aspect of modesty. In the midst of serving the body, we’ve lost our souls. We’ve stopped thinking before we speak. We’ve ceased carefully examining our words before using them. We no longer worry about material excess or bodily indulgence. We’ve stopped trying to preserve our inner core. We’ve stopped noticing our inner core. When everything is public, as my husband would say, “There is no longer any there there.” We’ve lost touch with our souls. We’ve lost track of what’s truly important and of who matter’s the most.

Apparently young couples are now negotiating social media rules – what is okay to share and what isn’t. This should be obvious but we’ve lost perspective. Traditionally, the more precious something is, the more we want to protect it – and vice-versa.

We live in an upside-down world where the most important personal details are revealed almost before we say hello – and frequently on national television.

But we don’t have to participate. We can take a step back. We can build some fences. We can try leaving Facebook and Twitter and Pinterest and all social media out of our marriages and personal lives. (I dare you!) We can build our inner world and have the confidence that it can withstand the buffeting of the outer one.

We shouldn’t post or tweet about our marriages. It coarsens and devalues this holy institution. It embarrasses our partners. And we shouldn’t post or tweet about ourselves. We should have too much self-respect and self-esteem to invade our own privacy in that way. If we could really exercise and promote this level of restraint, we would change society. True, some magazines might go out of business and some shows off the air but the public discourse would be on a higher level and we would all be able to rediscover our spiritual centers.

Our ancestors were on to something. We need goodly tents and dwelling places – not just for shelter, but in order to preserve our essential humanity and sense of self.