n kg rpuxg"hz cuaytkzn kfhn kthjh wr e"vrv,uejsc hj vhva tk vz kf lt 'ann ojk ,p kg ohcgr uhv u,hc hbca lf hsf sg vnuhtvzht ghdv ogp /vkhkcu ouhc vsucgu vru,c euxgkn usgc ghrpn vhvstn vnu 'ohnjru vguah rcsc uhbpk rfzhvk hsfc u,hck scfb hsuvhka u,hcc ,rruav ,uhbgvu ,uejsv ksud ,t u,utrc u,nvs, vksdejsv uz .jkv ksud ,t uhbpc vrth, ,hbcrva rjtk od vnu 'ehsmv'ucrec ucck ojhhu kfv ,t gna vkv 'kcxv jf kf ,t rcg rcf rat'vcjrvc of,t kfkfk hnmg kg kcen hbt :vk rntu ,hbcrv kt vbpuhkt htuc, ot hf 'vxbrpv hbhbgc ausev lkgc ,t hghrp, kt v,gnu

/,uhufrymv kf kg vcjrvc ehpxha scfb oufx lk i,tu guca kfsucfc oruxjn kfk dtsu utuknc u,jycv ,t ohhe tuvv iftu vkgc hf ,utrk ,tkp,n ,hbcrvu ztn ,uguca vnf urcg 'vcjrvcusg 'vburjtv vpue,c ,tzv vcjrvv kf ifhvn kkf ktua vbhthbbht vburjtka ihjcn v,t iht obntv u,ut vktau zug vchvrvahbukp kg uk vrphx lf hsf lu,u ?vxbrpv hbhhbgn kkf l,ut shryn

/o,hhjnk scfb oufx guca kf ovk jkuau ovhfrm kfk dutsk khj,vau,at jfubk iugyk khj,vu 'vgrk ub,ab uhbpu ohrcsv ,t ehsmv gna wndv rntnf w,h wv hsxjc shn, huk, h,hhv uhafg sg tkv 'hk ,hag vnrnta hnc huk, tuvu uc ohhuk, ost ka uhbcu u,ata (c"g s"p ihkuj)h,ugrv hf h,gsh eujs vxbrpv cmn vhva ,nht kf ifku 'okugv vhvuexugu hagnc apapn h,hhv ,tzfa ,gcu 'h,xbrp ,t h,jpeu hagn ,th,hhv lfu 'h,hhjn hk jkuau h,khp, ,t kcen vhv v"ceva sg vcua,ckf ,t ,ughcec hk jkuau vz hbukp tc ratf lt 'wv kt cure hnh kf

/lrc,h ubhtruck ,ucre,vv ka vz ekj hbnn kzdb hrv h,ufrymv',tzv vdrsc snuga ub,htn sjt ah hf rnuk ohrnhh,n ubbhta icunf ,ukf,xvv ,rum ,t ,menc uku ,ubak hsfc vz ruphxc ah f"pgt lt;xfv kfc vzv ausev ehsmvk gmc vn hf 'u,ukkfc vzv okugv kg ubkav,g sg ahdrn vhva ,ucre,vv in uk rxjh lfn vtmu,f ot vcjrvvuf"d vfzba a"n tugr tvh /omnumnu eujs u,xbrp cmn vhva ,g kfc

'v"cue kt ,ucre,vk /ubhhj hnh kf cuy kf ubk rxjh tk ub,hc hbcu ubtu

kict .,ubku oav ,t ejunk vrvzt 'if iuag, tk 't"s" 'h"ar c, c,f ifu /"vrzgv in ut jcznv ino"cnrv'(wz 'wt-t vru,v hsuxh wkv)

'v"cev ovc treba 'ohruvyvu ohausev ,unav in oa sctnv kf"ona ,t o,schtu 'ohcfuf ,sucgc rnut tuv hrva 'vru,v in veukin 'v,jav lrs ,jt ict ukhpt r,uxv /ofheukt wvk if iuag, tk 'wuduhf 'ohcfuf ,sucgc rntba 'veuk 'vrzgv rtan ut kfhvv in ut jcznv

/"ofheukt wvk if iuag, tk cu,fu 'wudu iumu,, o,ujczn ,tin oa sctnw hcdk rhfzv tka vzn 'o"cnrv hrcsc ehhsk ah vbvu rhfzva unf 'v,jav lrsc usctn ot er veuka wohausev ,unavot od uhkg veuka k"xs jfun 'wufu jcznv in ,jt ict r,uxw hcdkif iuag, tkws utkcs 'ubhhvu /ube,k hsf tkt v,jav lrsc tka uschtrcs ,hjavk ruxta 'iuatrv 'ohbua ohruxht hba ohkkfb wofheukt wvk,t hfw a"nfu 'ubnn ,uan,avv ,t gubnk hsf wv ,sucgk ananvwofheukt wvk if iuag, tkw 'wz"gk uanah tka hsfw-wudu iumu,, o,ujczntuv vz ruxhtu 'wu,uan,av ,t gbunu wv ,sucgk ananv rcs ,hjavk'.pjv iueh,k uz v,javc u,buuf ot okut 'v,jav lrsc if vauga er

/lfk urhafn vcrst tkt 'wv ,sucgk ananv rcs ,hjanf cajb ubhtuscht ot rcug vz ruxht kgu 'okugv in wv oa ,t sctk ruxta 'hbavu

w wg) /ube,k hsf tkt v,jav lrsc tkalubhj ,jbn/(c"h ,ut z"k, vumn w kct ohtrhvov ohruxhtv hbas k"xu 'ovhbhc ekhj tk (u"xa inhx)

schta tbuudc chhj ubhta k"xu 'okugv in ohause ohrcs sucht ouan,uh,utw ejn ot chhju 'ause rcs scht tka iuhf 'ase,b tka wv oa'ohrnut ohrjtuw 'c,fa unfu 'wung uase,ba 'uhrjtn oavk ,ukpybvrjt oda ;t 'wunmg oaf cuaju 'oav uase rcfa 'ejnb ubht uhrjtk

/oav ,ausec uase,ba ,uh,ut schta iuhf 'ohhe oav ihhsg iejna f"tu 'unmg hbpc ruxht tuv wv oa suchtw ruxhta k"xs 'o"cnrv ukhtu

oa) c,f 'ohhe oav ihhsg iejna rjt ods ts tbuudc lhha ubht vz iudf 'uhrjtn oak kpybv kfuw (wd vfkvl"fu 'lhvkt ka wo'ofhvkt ka

oava hbpn 'oa ka ,uh,ut rtaf ov hrvu 'ohejnb obht 'ivc tmuhfu,uh,utv ukt ejunv 'oejunk ruxtu uase,ba p"gtu /oasenuz vehjn kga ubhhvu '",usrn ,fn u,ut ihfn kct veuk ubht ',ukpybv

/w,usrn ,fn u,ut ihfnwu 'ibcrs ruxht vc ah eru 't,hhrutsn chhj ubht

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axd z`n zexxerzd ixace miig igwl mely `"hily lxrtreayd zeiyxt i"tr excqp yny zia w"wa mixyin cibn

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zayl zexp zwlcd * 7:21 - 9:02 - ̀ "n/rny z`ixw onf

`"xbd/rny z`ixw onf 9:38 - 10:44 - `"xbd / dlitz onf seq

7:37 - zayd meil dngd zriwy 8:27 - aixrn /k"d`v w"yven

mz epiax zhiyl/k"d`v -8:49

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(4) uy:dpe c"n (3) s:dpe j"ut (2) :df ,ca (1);ux vghmeu run 'd:dgr t"nr (5) s:dpe j"ut,ca (8) runt ,arp (7) dh:jb j"ut (6) inhxvdxr:oa (11) cxr:oa (10) xr j"ut (9) :yhe

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(["dlk i`ea" xn`iyn] zayd

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R’ Menachem Mendel Morgenstern ZT”L (Kotzker Rebbe) would say:

“The gemara (:zx ,ucu,f) learns out from the posuk: wuk rxjh rat urxjn hsw - ‘(You shall give) sufficient for his

needs, for all that he lacks,’ that one is required to offer a poor man even a horse to ride upon and a servant to run

before him. To require a horse is understandable since he needs to move about. He may be ill or weak or have

difficulty traveling from place to place on foot. But this last item is incomprehensible. Why must one provide a

servant to run before him? It’s a ridiculous request! However, our sages are teaching us a great lesson in human

psychology. To provide a fool with his foolishness is also an act of gracious kindness!”

lel` yceg mikxan zay('a mei) b`hp`n :clen

AMmiwlg 13 hin 4:24

d"r dnly mdxa` 'x za lgx `yix ezirxe l"f 'iaeh 'x oa xzl` l`eny sqei mdxa` 'x znyp ielirl

Shabbos Parshas Re’eh - `"ryz a` mgpn f"k zzzzeeeeaaaa`̀̀̀cccc ''''eeee wwwwxxxxtttt August 27, 2011 -

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llllyyyynnnnpppp: R’ Nachum Zev Ziv ZT”L, son of the Alter of

Kelm, says that when people study in a yeshivah and all ofthem are learning, there doesn’t appear to be any distinctionbetween them. Yet when they leave yeshivah, the differencesbecome apparent, and one can see who has or has not the A SERIES IN HALACHA LIVING A “TORAH” DAY

Laws and Customs that Merit a Good Parnassa (20)

Kiddush on Shabbos. The Gemara (1) states that one who iscareful in the mitzvah of reciting Kiddush on Shabbos will merit“filling up barrels of wine.” Simply put, this means that one willhave good parnassa and be able to buy plenty of wine. The clearimplication is that he will have enough for his basic necessitiesand will even have enough to afford the luxury item of finewine. Being careful means to do the mitzvah:

With all its halachos (it is worthwhile to learn O.C. 271-273), With great enthusiasm, Feeling the testimony (,usg) that a person during Kiddush isgiving about the greatness of Hashem in that He created theworld in six days and rested on the seventh.

The Halachos are basically well known and kept by everybody,yet it is in place to provide a reminder about some of the detailsthat sometimes become forgotten.

One should pick up the Kiddush cup with both hands toshow eagerness for the mitzvah (2), place the cup on the palmof his right hand (palm of the left hand for lefties) with allfive fingers raised up vertically around the cup (3). His handshould be raised up one tefach (3-4 inches) above the tableand he should recite the Kiddush either looking at the wine orfrom a printed text to aid concentration (4).

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“feet” to stand on. There are those whom the slightest windsknock off, while there are others whom even the strongestwinds in the world will not move. The Torah teaches us thatone must stand firmly on his feet and not be ashamed beforethose who scoff and try to point him in other directions.

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After Kiddush one should wash his hands for the meal rightaway, without any other activities or conversation (5). The one saying Kiddush should wait for the listeners to sayint on the beracha of "ipdv hrp truc" before starting the nextberacha, so that the listeners should hear every word. Thelisteners should be careful that they answer int on bothberachos and do not drown out the end of the beracha frombeing heard. They should wait until the beracha is completelyfinished before starting to answer int. The reciter can help inthis by not drawing out the end of the beracha, but rather heshould finish it off loudly and quickly.

Honoring Shabbos - ,ca sucf. The source of this mitzvah isfrom the posuk in Yeshaya (6): “And you shall honor it (the

Shabbos)” The Ramban (7) holds that the real source is actuallyfrom the Torah itself when it calls Shabbos "asue tren" whichincludes declaring Shabbos a holy day by honoring it in the waythe sages instituted. The Gemara (8) says that honoring Shabbos

is a great merit to becoming wealthy; this includes the followingFriday activities: Washing one’s body with warm water, cuttingfingernails, cutting hair when appropriate (9), putting on nice,clean clothes, covering the table with a special/clean cloth,cleaning/organizing the entire house (10), making sure there isenough light in all the areas that are used on Shabbos (11).

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R’ Yaakov Neiman ZT”L (Darchei Mussar) would say:

“If one gives tzedakah solely with the intent to fulfill the Divine instruction of giving charity, he hasn’t fulfilled the

mitzvah to its highest level. To fulfill this mitzvah properly, it is as if one must forget that there is a commandment in

the first place; he gives because when he sees his friend is hungry, he feels his pain. When his brother is cold, he feels a

degree of suffering as well. One shouldn’t just give to the needy and send him on their way; he must put himself in that

person’s shoes. Hashem has created the poor, and through giving them charity, we will ‘be saved from Gehinnom!’”

A Wise and Wealthy Man would say:

“The secret to my success is that I bit off more than I could chew - and then I chewed as hard and as fast as I could!”MAZEL TOV TO RABBI AND REB. SHAYA LEVY ON THE CHASUNA OF THEIR DAUGHTER AHUVA TO YITZY MEHLMANTORAH TAVLIN IS AVAILABLE FREE OF CHARGE! TO SPONSOR/DEDICATE AN ISSUE, RECEIVE BY MAIL FOR YOUR SHUL OR

HAVE IT E-MAILED TO YOU DIRECTLY, PLEASE CALL 845-821-6200 OR SEND AN E-MAIL TO: TORAHTAVLIN@YAHOO.COM.

''''eeeebbbbeeee ddddllllllllwwwweeee ddddkkkkxxxxaaaa mmmmeeeeiiiidddd mmmmkkkkiiiippppttttllll oooozzzzpppp iiiikkkkpppp`̀̀̀ dddd`̀̀̀xxxx((((eeeekkkk----`̀̀̀iiii)))) Moshe is talking to the people, guiding them: “See, I place before you all today a blessing and a curse. The blessing is

if you follow the ways of Hashem and keep His mitzvos, and the curse, if you go against Hashem and His commandments.”

If Moshe is talking to the entire nation, why does he express himself in a singular term "vtr" - and not the plural "utr"? Every individual sees things differently. Two people can experience the exact same event and each one sees andinterprets it completely different. An example of this is Holocaust survivors. Some survivors say, “There is no G-d. Howcould there be a G-d to allow such terrible things to happen?” However, other survivors respond, “I saw G-d so clearly atevery step during the war. I felt him there, miraculously keeping me alive. How could there NOT be a G-d?” If each personsees things differently, how could Moshe tell the people "vtr" - to see and interpret the Torah and mitzvos individually? What Moshe is telling the people - and he talks to us today as well - is that every individual, depending on his upbringing,his nature, his personality and, of course, his free choice, has the ability to take any situation and make it a blessing or acurse depending on how he views that situation. We are not in control of occurrences in our lives. We don’t even knowwhat will happen in five minutes from now. But the one thing that we are in control of is how we REACT to situations andour reaction depends on how we view the situation. Every single person - individually - has the power to turn all situationsinto a blessing just by the way he views it – or chas v’shalom, to turn everything into a curse by seeing only the negative!

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OO OOnn nnbb bb ee eehh hhaa aa ll llff ffoo oo ff fftt tt hh hhoo oo uu uuss ss aa aann nndd ddss ssoo oo ff ffSS SShh hhoo oo mm mmee ee rr rrSS SShh hhaa aa bb bbbb bb oo ooss ssJJ JJ ee eeww wwss ss-- --ww wwww wwww ww.. .. cc cchh hhii ii cc cckk kkee ee nn nnss ss ff ffoo oo rr rrss ss hh hhaa aa bb bbbb bb oo ooss ss .. ..cc cc oo oomm mm-- --TT TThh hhee eecc cc hh hhaa aa rr rrii ii tt ttyy yytt tt hh hhaa aa tt ttss ss ii iimm mmpp ppll ll yy yyff ff ee eeee ee dd ddss ss&& &&cc cc ll lloo oo tt tthh hhee ee ss ssSS SShh hhoo oo mm mmee ee rr rrSS SShh hhaa aa bb bbbb bb oo ooss ssJJ JJ ee eeww wwss ssii ii nn nnEE EErr rr ee eett tt zz zzYY YYii ii ss ssrr rr oo ooee ee ll llww wwii ii tt tthh hhzz zzee ee rr rroo oooo oo vv vvee ee rr rrhh hhee ee aa aadd dd

''''eeeebbbbeeee jjjjvvvvxxxx`̀̀̀aaaa jjjjppppiiiiaaaa`̀̀̀lllleeee jjjjiiiipppprrrrllll jjjjiiiigggg`̀̀̀llll jjjjcccciiii zzzz`̀̀̀ ggggzzzzttttzzzz ggggzzzztttt xxxxnnnn`̀̀̀llll jjjjeeeevvvvnnnn iiiikkkkpppp`̀̀̀ ooookkkk llllrrrr uuuuxxxx`̀̀̀dddd aaaaxxxxwwwwnnnn ooooeeeeiiiiaaaa`̀̀̀ llllccccggggiiii ̀̀̀̀ llll iiiikkkk((((`̀̀̀iiii----eeeehhhh)))) In the aftermath of the 1948 Arab-Israeli War, the fledgling State of Israel had taken a terrible toll in casualties (morethan 1% of the country’s population was killed), and the nation’s economy was devastated. Israel faced economic demandsunique to the new state, most especially the arrival of hundreds of thousands of immigrants, mostly Holocaust survivorsand Jewish refugees from Arab countries. The end of the British Mandate and the establishment of Israel removed allimpediments to immigration. As a result, a large portion of the surviving remnant of European Jewry quickly set sail forIsrael. Meanwhile, Jews from throughout the Middle East, who fled, were expelled, or were rescued through missions suchas Operation Magic Carpet, added to the enormous influx of immigrants. Israel’s chronic lack of funds forced thegovernment to settle the wave of immigrants in primitive shelters. Food was scarce and strictly rationed. With his country financially overwhelmed, Prime Minister David Ben-Gurion convened a meeting of American Jewishleaders where he proposed issuing bonds to help provide Israel with a more secure economic foundation. He hoped toobtain millions of dollars in funding for immigrant absorption and the construction of a national infrastructure. TheAmerican Jewish leaders supported Ben-Gurion’s plan and, the following spring, the Israeli prime minister traveled tocities throughout the United States to help launch the inaugural Independence Issue. Expectations for first-year sales were$25 million. Instead, final results for 1951 more than doubled projections, exceeding $52 million. Typically, a benefit or ball was hosted in each city on the prime minister’s behalf, and people came out in droves tomeet him and contribute to the new State of Israel. In Chicago, in the winter of 1951, Ben-Gurion attended a State of IsraelBonds dinner as the guest of honor and featured speaker. The ballroom was packed. The non-kosher event attractedmembers of Chicago’s Jewish elite: the wealthiest businessmen, politicians, statesmen and professional secular Jewishleadership, all who braved the frigid temperatures to support the fledgling state. They mingled about the ballroom in theirfine-tailored suits, offering considerable contributions, while carefully balancing both their martinis and their checkbooks. Not surprisingly, there was not a yarmulke in sight. However, one individual, who stood in a corner of the massivelobby, outside the ballroom, was markedly unique. R’ Mendel Kaplan ZT”L wore a long dark frock and sported a largeblack fedora. His beard encircled a face that was lined with the creases of hours of Torah study. His piercing eyes dartedabout the scene, observing the philanthropic flurry of activity. An ancient relic tucked in the corner of a sea of modernity,he stood stoically, observing the entire scenario, a slight smile emanating from his lips. R’ Mendel did not walk into the main ballroom but preferred to stand outside and observe the proceedings. After sometime, he had seen enough and was about to leave the hotel and return to the yeshivah at which he taught when a loud voiceboomed from behind him. “Rabbi Kaplan! What brings you to the Israel Bonds Dinner?” R’ Mendel turned around. He stood face to face with one of Chicago’s wealthiest philanthropists. Though a very secularJew, the man was still a major supporter of the yeshivah at which R’ Mendel was employed. The man found it strange thatRabbi Kaplan, who was known as a zealous individual who disapproved of many of the policies surrounding the medinah

(State), the Labor party and the Prime Minister, would attend a benefit which promoted all that he was against. Thewealthy man was baffled and continued his mocking inquisition. “Surely you did not come to pay your respects to the Prime Minister and join us in this event!” He added sarcastically.Then he broke into a wide grin. “I am positive you did not come here to partake in a little shellfish!” The man let out a guffaw. R’ Mendel did not return the tease. Instead, his answer was open, honest, and quite blunt. “I came here for one reason,”he said, “to stand and watch how the children of Avraham, Yitzchok and Yaakov stand in line in order to give charity.”

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Har Gerizim and Har Eival are both located in themountain range of Shevet Ephraim, and the contrast in theirappearances can be clearly seen. Mount Gerizim, located tothe south of the valley of Shechem, is verdant, lush, withgardens covering the terraces on its slope. Mount Eival, onthe north side, is steep, barren and desolate. Mount Eival isapproximately 2,900 feet high, a few hundred feet tallerthan Mount Gerizim, which rises to about 2,700 feet. Accordingly, writes R’ Shamshon Raphael Hirsch

ZT”L, these two mountains, standing side by side, present astriking visualization of blessing and curse. Both of them risefrom the same soil; both are watered by the same rain anddew. The same air passes over both of them; the same pollenblows over both of them. Yet, Har Eival remains starklybarren, while Har Gerizim is covered with lush vegetation toits very top. In the same way "vkkeu vfrc" - blessing andcurse - are not dependent on external circumstances, butrather on a person’s inner receptivity to one or the other; onour attitude towards that which brings about blessing. When Bnei Yisroel crossed the Yarden (Jordan River)and took those first steps on the soil of a Holy Land thatsanctified them, the sight of these two mountains taughtthem that they, by themselves, by their own moral conduct,will decide whether they were headed for Mount Gerizimor Mount Eival - for blessing or for curse. Avraham Avinu, too, came first to these mountains whenhe entered the Land of Canaan, and built the first mizbeach

(altar) to Hashem, when He appeared to him at Elon

Moreh. The word "vrun" translates as “teaching” becausethe lesson that Avraham was taught when he beheld thetwo mountains is that it is up to him to choose which wayhis life will go - closer to the Creator of the World and HisTorah - blessing - or chalilah, the opposite - towards curse.

EDITORIAL AND INSIGHTS ON THE WEEKLY MIDDAH OF ...

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The Torah commands us not to listen to the words of a falseprophet. The Seforno and Sefer HaChinuch write that evento hear what a false prophet says without believing him isalso prohibited. The Chinuch explains that since a person’smind is very vulnerable, if he hears the words of a falseprophet or enters into a debate with him, he may start tobelieve the heretical ideas. And even if a person is absolutelydetermined not to believe the false prophet’s words, perhapshe may momentarily think that the words have some validity.Therefore, the Torah prohibits any form of verbal contactwith a false prophet in order to prevent us from having even amoment’s doubt in the truthfulness of the Torah. R’ Moshe Aharon Stern ZT”L notes that it is evidentfrom the Chinuch, that even a momentary exposure toanti-Torah hashkafa can have a detrimental effect on ourneshamos. For this reason, the Rambam writes that one mustavoid reading any material that contains anti-Torah conceptsas it can lead him to have anti-Torah thoughts (Hilchos

Avoda Zara 2:3). R’ Moshe Aharon compares a “treifa

hashkafa” to swallowing a harmful pill. Sometimes, it canhave an immediate effect. However, at times, the negativeeffects can remain dormant and only surface much later on. A woman once showed a book to her Rav for him to reviewand see if it contained any negative content. The Rav noticedsomething in the very beginning of the book that was indeedbad and told the woman to discard the book. Nevertheless,the treifa hashkafa that he read stuck in his memory. The Rav

told R’ Moshe Aharon that for three years he tried to rid hismind of these thoughts, but to no avail. He just couldn’tforget them. Finally, one Yom Kippur during Ne’ila, he beggedHashem to please remove these thoughts from his mind. Histefillos were answered and immediately after Ne’ila, hecould not remember even one word of what he had read.

FROM THE WELLSPRINGS OF R’ GUTTMAN - RAMAT SHLOMO

llllyyyynnnn: A man walked into a crowded restaurant and lookedaround for a table. All the tables were taken and the manbegan doing mental gymnastics trying to figure out whichtable would be the first to become vacant. There were a number of families seated all about as wellas quite a few couples. Then he saw a large group of mensitting in the far corner - apparently they were celebratingsomething because they all looked quite happy and content.When one of the men motioned to the waiter for a check,he knew this would be the next available table.

One by one, the men bade each other goodbye and afterpaying their share, departed the restaurant. The man waitedpatiently until all but one man stood up and left. As he watched, the man at the table kept himself busy withall sorts of activities; however, he refused to get and leave.The man watching became impatient and soon angry and wasabout to go over and tell the man off, when he happened tolook under the table. It was then that he noticed that the manseated at the table - had no legs! He couldn’t get up even if hetried. He was waiting for someone to come and get him.