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OnegShabbosNorth West London's Weekly Torah Sheet

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Here’s a true record of a recent conversation in my home:

Child: Does the Torah not say we must follow the majority – achrei rabim lehatos?

Father: Indeed.

Child: How many Jewish people are there in the world?

Father: About 14 million.

Child: Any how many other people?

Father: About 7 billion.

Child: What percentage does that put us at?

Father: I suppose around 0.2%!

Child: Well then our religion is not exactly the majority is it?

Father: Aha! But you must be aware of what R. Yonoson Eibishitz said – the instruction to follow the majority only applies in a case of doubt…

Good question, good answer.

Substitute this query with any other object of a child’s fascination and this conversation is typical of those that play out in homes across the world all the time. Children are not afraid to ask great questions and sad is the day their inquisitiveness dries up. The challenge for parents is to be as bold in answering those queries as their children are to ask them, a boldness made possible only by the conviction they have in their answers. This week’s Parsha encourages every parent to be prepared with the most compelling responses to the most absorbing questions.

The Parshiyos comprising the beginning of Sefer Shemos contain all the essentials of Emunoh: the entire Yetzias mitzrayim experience was one long exercise in establishing the fundamental tenets of Yiddishkeit, from “Ki ein komoni bechol ho’oretz, they will know there is none like Me in the entire land” through the ultimate declaration of faith: “Onochi Hashem Elokechoh, I am Hashem your G-d.” What is remarkable is the insistence on this information being imparted though a question and answer session specifically. It is not enough to simply impart information, it must be in response to a question (see Shulchan Oruch O.C. 472). R. Hutner (Pachad Yitzchok, Pesach 37) explains why. Torah knowledge is compared to water which when is poured over a smooth surface runs off or evaporates. When a hole is dug however, that water is able to sink in and be retained. The hole is a metaphor for the question, dug by an inquisitive mind. The water is the wisdom poured into the hole which will now have a more lasting impact. That this message is relayed to us in the context of Yetzias Mitzrayim teaches us that with regards to Emunoh itself, well-intentioned questions bring out the most impressive answers. Vehigadetoh levinchoh is an instruction not so much to impart the basics of emunoh but to respond to questions of emunoh. When the Mishna instructs us “Dah Mah shetoshiv leApikores, Know how to respond to a heretic” (Pirkei Ovos 2:19) regardless as to whether or not we have interactions with heretics, it does not necessarily refer to the quintessential variety of Apikores but to any person, even oneself, who experiences the occasional uncertainty and seeks a satisfying answer. The onus is on all of us to have a suitable answer at the ready.

On a deeper level this idea explains the transformation of the ten “maamorim”, utterances with which the world was created, into “dibros” statements which Klal Yisroel heard at Maamad Har Sinai. A “maamar”, according to the Gemoroh (Makkos 11a), is soft and unbinding. “Dibbur” on the other hand is harsh and exacting. The ten Makkos in Mitzrayim brought about the change from a gentle, almost voluntary approach, to one that demanded answers. As R. Hutner explains (ibid.), the first 26 generations were arbitrary, kind and forgiving; the 26 recitations of “ki le’olom chasdo, for His kindness is enduring (lit. to the whole world)” (Tehillim 136) reflect this. But from Sinai onwards questions would be asked that would demand answers; our relationship with Hakodosh Boruch was thus changed forever. This transformation became indicative of our approach to life; we were now being challenged to find answers to life’s big questions with the aim of deepening our connection to Torah through our own innovation and discovery.

The Chasam Sofer (Deroshos to Shabbos Shuvoh) goes so far as to say that Hakodosh Boruch Hu deliberately designs challenging scenarios for us in order to push our Emunoh to its limits. Once presented with the challenge, we feel duty-bound to explore further and find new levels of Emess hitherto unbeknown to us. This then turns into a never-ending cycle of growth. Greater challenges generate greater learning, which in turn facilitate a more profound awareness, which then creates deeper problems, ad infinitum. This is not a process to be shunned but on the contrary, embraced.

The good parent does not become frustrated by their five-year-old’s questions; quite the opposite, they are far more frustrated when their child becomes jaded and uninterested. At that point the parent seeks to stimulate the child and reinvigorate his or her curiosity; certainly at the Seder table we are instructed to do so: remove the Seder plate, dip the Karpas... It is no less the case for Ovinu Shebashomayim. He demands our attention, he seeks our curiosity and he relishes our quest for knowledge. And should we at any time become jaundiced, we can expect new challenges to be thrust upon us that stimulate our mind and refresh our neshomoh.

Rabbi Shimshon SilkinRabbi of Beis Yisroel Borehamwood & Chazon UK

24th Jan ‘15 ד’ שבט תשע”ה

פרשת בא

פ' בא הפטרה: ירמי' מ"ו י"ג-כ"ח

הדלקת נרות London 4:17 pm Manchester 4:18 pm

מוצש’’קLondon: 5:30 pm Manchester: 5:34 pm

Teens And Maturity ....................................................... 2

Whisky - Now & Then .................................................. 3

Telling The Truth ........................................................... 4

Reliving Yetzias Mitzrayim ............................................ 5

Hidden Miracles ............................................................ 6

Place Of Prayer .............................................................. 7

Spark Of Chasidus ........................................................ 8

Sock It To Me ................................................................ 9

Jewish Classics ........................................................... 10

Rambam ...................................................................... 11

Quiz Time?? ??????? ???????? ????????Answers can be found on page 11. Information taken from The Jewish Fact Finder

1. What year was the מבול (flood)?

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Dr TPsychotherapy & ConsultationDr Sara Teichman psy.d.A psychotherapist in Beverly Hills, California

Dr. Sara Teichman is a psychotherapist who has a private practice in Los Angeles where she sees individual- adults and children- and families. In addition, she is Clinical Director at the Etta Israel Center, the West Coast’s largest center for Jewish Youth and young adults with special needs. Please send your questions directly to Dr. T. at [email protected].

Reprinted with permission from Binah Magazine

Teens and Maturity

Dear Dr T.,

I am the parent of a number of children, Boruch Hashem, some of whom are in the pre-teen/ adolescent stage. As a relative newcomer to the teen scene, I am at times confused about when to say ‘yes’ and when to say ‘no.’ What I have most often heard is that it is critical to assess the youth’s maturity level when looking at, say, driving age or curfews.

So, here’s my question. How do you know when someone is mature and has the ability to make responsible, appropriate, and safe choices?

Dear Reader,

There is a difference between chronological and psychological age. So, while your teen may be a teen in years, his psychological makeup may be delayed, or even advanced, for his actual age. In fact, quite typically, while the teen believes his behavior bespeaks an adult-like maturity, his parents often feel that they are dealing with a mere child. I give this introduction to support your position: age does not necessarily equal maturity.

Though errors in judgment are the norm in parenting, a misjudgment of your child’s maturity level can prove deadly- in this area of safety. So, though a child may importune his parents to allow him to drive or abolish his curfew by arguing that he is ‘old enough’; as a thoughtful parent you are acutely aware that in issues of safety, age is irrelevant. The responsible parent weighs his child’s developmental level and hopefully makes a wise decision based on his conclusions. Even the parent who is customarily laissez-faire, permissive, or unable to set limits must take achreus here -despite the repeated ‘it’s not fairs’- when it comes to the safety of his child and others.

Defining maturity is no easy matter: maturity is a complex, ever-evolving concept. It is quite common, for instance, for one to do better is one area than another. Depending on the situation, an individual might regress- perform at a younger level- or mature rapidly-the phenomenon we refer to as ‘growing up overnight.’ Some children and adults may possess a pseudo-maturity- a mask of maturity with none of the inner development that true maturity requires. All this being said, there are some markers that parents can look at to help them determine that their child has achieved some measure of maturity.

Maturity is the ability

1. to manage/control our emotions- be covesh es yitzro.. He may feel angry, but he does not act on it.

2. to take responsibility. This is the opposite of blaming others, the environment, the situation. A mature person takes responsibility for his actions, choices, speech, and behavior- even when there are extenuating circumstances. He acknowledges that he is the ba’al dovor.

3. to delay impulse gratification. The litmus test for this quality is- Do you want a quarter now or a dollar later? The mature person has the ability to wait and ‘to hold it’ until the time is right.

4. to tolerate frustration. Life is full of frustration like too much homework or a pesky younger brother. Mature people deal with it without getting bent out of shape.

Take an honest look at your young adult and see how he measures up on these qualities. As situations come up, evaluate each in its own right and make your considered decision. But, don’t be afraid of saying ‘no’ when the signs of maturity are not evident. And, take the opportunity to explain to your teen what they can strive for: maturity = privilege.

A parting word-maturity is a lifelong process and one that does not just happen when one turns Bar or Bas Mitzvah. Developing maturity is not automatic, but rather requires lots of parental input. By a combination of positive role modeling [controlling our emotions, accepting responsibility] and instruction and support, we can slowly help our children develop the maturity that they need to lead healthy, meaningful lives and become true ovdei Hashem.

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Rabbi Akiva Osher PadwaDirector of Certification, KLBD

Whisky Production Then and Now - The Kashrus Issues in Scotch Whisky. A Six Part Series

Scotch whisky is traditionally accepted by Jews - even by the most religious communities throughout the world as a Kosher drink that can be enjoyed without any Kosher certification and without any guilty feelings. This assumption prevailed even when there were already several varieties available with impeccable Kosher certification. One of the reasons for this somewhat unusual reluctance to change the old custom and the resistance to the usual trend to prefer uncertified products may be, because even though some attempts had been made to make Kosher certified whisky available, these were all own brands and none of the famous brand names were Kosher certified. Furthermore, the Kosher offerings tended to be cheaper blended whisky types so no Kosher-certified quality Single Malt Whiskies were available. This situation has now changed as the marketers of the famous branded whiskies have realised the advantages in obtaining Kosher certification.

KLBD - London Beth Din is proud to have granted certification to over a dozen quality single malt whiskies that are all marked with the prominent KLBD Kosher logo.

As the availability and the range of certified quality whiskies increases so too the tendency to prefer Kosher certified products is slowly changing. Awareness of the option to purchase Kosher certified whisky has prompted demand and this demand is encouraging manufacturers to increase their range and so the trend continues.

The question remains though: is there really a Kashrus issue with whisky or is it really a non-problematic beverage that is by default Kosher regardless if certified as such or not? After all, we all know that the whisky manufacturing industry is tightly regulated so does it really need to be Kosher certified?

The following is an historical overview, in which I will describe the whisky production process and the differences between Single Malt and regular Blended Whiskies as well as how practices in Scotch whisky production have evolved in recent years and the associated Kashrus implications.

SCOTCH WHISKY

The timeless and conservative image of the Scotch Whisky industry is carefully cultivated and protected. It resolutely resists change and seems to thrive under a shroud of myths and mysticism that seems to have become part of its very fabric. What is it exactly that makes Single Malt Whisky stand out amongst other alcoholic beverages? Characteristically when asking the whisky experts no two of them will respond with the same answer. The reality seems to be that actually there is no one definitive factor nor is there a decisive answer. Rather it is the result of a number of contributing factors that all come together to create the many subtle flavour profiles that whisky connoisseurs delight in. These include the type of malt used, whether the malt is infused with peat “reak” or not and the type of kiln used to dry the malt as well as the quality and hardness or softness of the specific well-water, towns or surface waters used by the distiller. Another important factor is the design and shape of the unique ‘pot stills’ used to distil the alcohol and the amount of copper the spirit comes into contact with.

And all this is only in regards to the production of the spirit. The next step is maturation. All whisky is matured in wooden casks. Indeed, the liquor cannot legally be defined as whisky prior to several years’ maturation in oak casks! Here too there are many contributing factors: European Oak versus American Oak or New casks versus used casks that have been previously tempered by other alcohols, such as Bourbon Whiskey on one hand and Spanish Sherry wine on the other. The vitality of the Oak wood has an influence too, hence the difference between 1st Fill, 2nd Fill and 3rd Fill casks.

WHY KOSHER?.

Kosher consumers are forbidden to drink non-Kosher wine. Whisky is not considered wine by any stretch of imagination, still there are some connections between these two beverages – as you will learn in the following pages – and so the following questions need to be answered:

- Does the same apply to whisky matured in a wine cask?

- How much wine is actually absorbed in the walls of the cask?

- Can the wine absorbed by the walls of the cask be ‘nullified’ de facto (?) by the volume of whisky in the cask?

- Does one need to worry that a particular whisky was matured in an ex-wine cask or can one assume that it was probably matured in an ex-Bourbon cask?

- Is there a difference between 1st Fill Casks, (i.e. casks filled for the first time with new-make spirit after its initial use for storing wine or Bourbon) and 2nd or 3rd Fill Casks?

- Is there a difference from a Kosher perspective between whiskies of the past century that were matured in whichever casks were available at the time, be they ex-wine or ex-whisky casks and the new trend of 2nd phase maturation in specially commissioned and primed Sherry or other wine casks? -

In the past, distillers - or ‘Master Blenders’ - took great pains to ensure that the wine infused in the walls of the casks did not affect the end taste of the whisky. Nowadays wine casks are being used to create a ‘special finish’ thereby adding a new dimension to the whisky, and as they are now commissioning the casks and can have complete control over the type and quality of the wine-infused in the wood, they are now able to experiment with different types of wine and even to define which type of sherry was used: Oloroso Sherry or Fino etc.

Added to that, there is a new trend in the market of commissioning wine casks specifically for the purpose of maturing whisky in wine infused casks, which is a worrying trend; the special finishes are of even more concern.

All these and other questions have intrigued and tantalised the experts in the Kosher world for many decades. Over the last 13 years we had opportunity to visit numerous distilleries in Scotland as well as in Ireland, on behalf of the London Beth Din. We spoke with Distillery Managers and Master Blenders to get their opinions on the effects of the different woods and casks. We then visited the coopers to get their opinions and input.

While my late grandfather Rabbi C. D. Padwa, Chief Rabbi of the UOHC in London, England - one of the most prominent authorities in contemporary Jewish law in previous decades - had a rather lenient approach based on the situation as prevalent at the time, possibly - if presented with the facts as they are today - he may have concluded otherwise. This is especially the case when it is clearly stated on the label that sherry or other wine casks were used.

However, while attempting to raise public awareness to the potential Kosher issues we do not endorse the approach taken by some leading Rabbonim to ban the consumption of all whisky! Many people who keep a Kosher diet enjoy a good whisky, so rather than ban whisky we are trying to adopt a more constructive approach by extending the range and increasing the availability of Kosher certified whisky.

We shall try to dispel some of the myths and explain the realities about whisky production and maturation as well as the differences between the various whisky types, so that people can make informed choices, while on the other hand we have also been working with whisky distillers and trying to convince them to go kosher.

However this last operation is not as simple as one might expect. For many years it seemed that we were working in vain. The general whisky manufacturers resolutely refused to get their products certified. Part of the problem is the conservative nature of the whisky industry and their reluctance to consider any changes. One of the major distillers argued that it is of no benefit to them because they are already working to maximum capacity and demand still exceeds supply so they do not need Kosher certification!

The first success was with the Edrington Group who successfully launched a new addition to their Glenrothes range called The Alba Reserve with KLBD - London Beth Din certification. However, the true pioneers and hopefully trend setters are Morrison Bowmore Distillers. Rather than creating a new expression and targeting any specific market they have applied for - and attained - Kosher certification for a wide selection of their existing brands that are all marketed with the KLBD Kosher logo on the label as a matter of course regardless where they are sold.

Now Kosher consumers worldwide have a whole range of different quality whiskies to choose from, including Auchentoshan Springwood and Auchentoshan American Oak , McClellands Lowlands, Bowmore Dorus Mor and The Glenrothes Alba Reserve.

לע''נ

רות שאשא בת יעקב מאיר ע"ה

2. What year was the דור הפלגה (Tower of Bavel)?

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The Weekly Halachic ConversationRabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah

Shovovim (Part 3) Power Of The Tongue Telling the Truth

Last week we looked at the prohibition of lying and how it applies on a practical level. This week, we will be discussing when it may be permitted to lie.1

Q. When may one modify the truth?There are certain situations when one is permitted to lie;2

[Note that one is generally not permitted to do something halachically wrong in order to accomplish a positive result. However, altering the truth to avoid certain negative situations or outcomes is an exception to this rule.]

• For Peace – one may distort the truth in a situation that will prevent dispute or ill feelings. For example, if one is asked what someone said about him, and giving the full story will have a negative outcome, one may simply leave out the entire story (preferably in a way that is not an outright lie). Or – if need be – tell an outright lie to prevent machlokes.3

Similarly, one may praise someone – if this will avoid hurting their feelings – to make them feel good, even though their performance was not actually that good.4

• Modesty – If a Talmid Chacham is asked if he has finished shas, he should rather say that he has finished a few mesechtos, even though he does indeed know the entire shas.

Similarly, one should not boast or advertise ones chesed activities he performs (unless it is to encourage others to also perform chesed). It is always best to downplay one’s role and understate one’s involvement.

• Protection – One may lie to protect someone from harm or prevent him from sinning. For example, someone who is known not to pay people back asks where he may borrow money from, one may answer that he does not know – even though he does – to prevent someone from potentially losing money.

Similarly, if one is staying somewhere that does not keep to the standards of kashrus he is used to, he may lie and say he is not hungry or even allergic to a specific food, if he knows it is not a hechsher he eats.5

If one’s spouse asks them “how long is there until Shabbos,” and they are known to delay preparations until close to the

1 עי' מכתב מאליהו ח"א עמ' 94 שברור שאין אמת ושקר כפי שנדמה לנו...לכן, אמת הוא מה שמביא לטוב ולרצון הבורא ושקר הוא מה שנותן הצלחה לכוחות הרע.

2 ועי' גמ' ב"מ כג: ששלשה דברים רגילים חכמים לשנות בדיבורם וי"א שאף מצוה להם לשנות. ועי' רי"ף שם.3 ס' ח"ח הלכות איסורי רכילות פ"א ס"ח. שו"ת שלמת חיים ח"ו סי' תפה, ס' תתן אמת ליעקב פ"ה.

4 גמ' כתובות יז.5 כף החיים סי' תקסה ס"ק לו.

zman of Shabbos, one may lie and tell them it is earlier, to ensure they do not break Shabbos.6 Nevertheless, if there is no reason to rush, one should not put pressure on the household unnecessarily, and rather say the correct time.

Whenever it is permitted to lie, one should make every effort to minimize the falsity of his words. However, when it is necessary, and there is no other option, it may even be a mitzvah.

• Note: In financial matters it is absolutely forbidden to lie in any form. One must be absolutely truthful when it comes to money matters.

Q. May one tell a parent that their baby is very pretty if they really do not think so?

A. Yes, this is because to the parents, the baby really is cute.7

Q. If one gets offered a shidduch that is not for him, may one claim they are busy or in the middle of something, even if he is not, since an outright “no” could embarrass the other party?

A. If there is no other way to say it, it is permitted.

Q. If one is making a surprise party for someone, may one lie to the subject in order to get him to that place without knowing what is in store for him.

A. One may not say an outright lie in this case.8

Q. Is it permitted to write or put a sticker saying “contains glass” on a box to ensure people treat it carefully, even if there is no glass in it?

A. Yes, since everyone knows you mean “fragile”.9

Although there are many cases where it is indeed permitted to alter the truth, it is always preferred to do so in a manner that is not an outright lie. One should never get used to lying, even in many permitted circumstances.

The first step in serving Hashem truthfully is to be careful never to speak untruths. The truthfulness of speech will then elicit truthful behaviour.

Rav Yaakov Kamenetsky zt’l was once asked why he lived so long. After contemplating the question for a while, he reluctantly answered,

“Probably in the merit of the fact that I have never told a lie.” Those who live with meticulous honesty are rewarded to live long, productive lives.

6 שמעתי מהגר"ע אויערבאך שליט"א.7 דעת הגרש"ז זצ"ל מובא בס' תתן אמת ליעקב עמ' קל אות עה.

8 הגרי"י פישר זצ"ל מובא בס' תתן אמת ליעקב עמ' 162.9 ס' הליכות בן אדם לחבירו פ"כ סעי' כג.

לע''נ

ר' חיים אליעזר בן ר' יעקב ז"ל3. What year was the Bris Ben Habesarim?

MP3SHIUR.COMBrand New Shiurim

just added Parsha and Chofetz Chayim Yomi

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4. What year was the עקידה(Akeydas Yitzchack)?

Reliving Yetzias Mitzrayim

R’ Yisroel Salantar was once in a town that he would often visit. Upon arriving at his usual host he was surprised to discover that he was no longer shomer Torah u’mitzvos. When R’ Yisroel inquired about the situation his host explained that he didn’t feel HaShem’s Presence in his life on a day-to-day basis. He added that he had been through some challenging times and he failed to see the hand of HaShem in his time of need. He therefore had lost his emunah in HaShem and doubted His existence. R’Yisroel did not respond to this justification immediately.

The next day the host’s little daughter came home from school proudly bearing a certificate of excellence in singing. R’ Yisroel summoned the little girl aside and asked her to sing for him. The little girl would not comply however hard R’ Yisroel tried. When R’ Yisroel asked her why she was so adamant as to not sing for him she replied that there was no need for her to prove her singing skills as the certificate in itself was more than enough proof of her voice.

R’ Yisroel now turned to her father and said “Throughout the Torah, Klal Yisroel had seen countless miracles and wonders from HaShem. These nissim are His “certificate” and proof that whatever happens in this world is from Him. He therefore has no need to

“prove” to each individual person that He is the One Who truly runs this world. The miracles in the Torah are the biggest certificate and each Jew should look at these miracles and wonders to believe in HaShem’s existence.”

The Ramban at the end of this weeks parsha explains that seeing a miracle or a big change in nature will prove to even the biggest atheist, of HaShem’s existence. He goes on to explain that although we may not see open miracles and wonders in this day and age because we are not befitting, HaShem has given us a different impetus in which we can be constantly reminded of His existence. That is through the Mitzvos that He specifically commanded us as a reminder of His miracles. By fulfilling these Mitzvos one should come to a state of complete recognition in HaShem’s unlimited powers and that it is only He who runs this world.

The Chinuch writes that the reasoning behind almost all the Mitzvos in this week’s Parsha are to remind us of the all the wonders and miracles that took place during Yetzias Mitzrayim. He goes on to ask: With regard to the Mitzvah of Sippur Yetzias Mitzrayim, is it not unusual that there are so many Mitzvos that HaShem commanded us to do all for the same reason – the purpose of remembering

the nissim of Yetzias Mitzrayim? He answers that the reason why there are so many Mitzvos is because Yetzias Mitzrayim is the very foundation of emunah in HaShem. Nowhere else did we experience such miracles, magnificent in size, number, power and before the whole world, and therefore it is of utmost importance that there be so many Mitzvos as reminders of this. Since the belief of HaShem’s existence is based on these glorious events, it is a prerequisite that we have all these reminders.

The first commandment of the Aseres Hadibros is “Onoichi HaShem Eloikecha Asher Hoitzaisicha Meretz Mitzrayim... – I am HaShem your G-D Who took you out of Mitzrayim...” On this the Ibn Ezra asks, should it not say “Onoichi HaShem Eloikecha Asher Boro Shomayim V’oretz – I am HaShem your G-D Who created the Heaven and earth”? He answers that HaShem did not want the foundation of Emunas HaShem to be based on Brias Haoilam as this would be dependent on something that no one in Klal Yisroel had witnessed. By contrast, the events that took place during Yetzias Mitzrayim happened to hundreds of thousands of people. By witnessing Yetzias Mitzrayim, Krias Yam Suf and Matan Torah, they were able to visualize and relate to “Asher Hoitzaisicha Meretz Mitzrayim...” and were therefore able to build their Emunas HaShem through this. Yetzias Mitzrayim is the very foundation of our belief in Hakodosh Baruch Hu.

We say in the Hagadah “B’chol Dor Vador Chayav Adam Lirois Es Atzmoi Keilu Hu Yotzo MiMitzrayim – In every generation one is obligated to visualise himself as if he himself came out of Mitzrayim.” Hence, this is not just an obligation to remember the miracles but one must relive them and think himself as one of the yidden who was part of Yetzias Mitzrayim. One might wonder, we do not really find such a concept in Yiddishkeit where we are required to relive the miracles. We may find commandments that serve as a remembrance of the miracles, yet one is not obligated to go so far as to relive the miracle. So why is this the case with Yetzias Mitzrayim?

We can now easily answer the question based on what we have just learnt. What we are taking out of the events of Yetzias Mitzrayim is the very foundation of our Emunah in HaShem. Emunas HaShem is something that should be part of our everyday life; we are therefore obligated to relive this Neis to strengthen our Emunah. Since Emunas HaShem is the essence of our existence, reliving the Neis within ourselves allows us to internalise this fundamental concept.

The aforementioned Ramban ends off to say that once a person comes to recognise HaShem through the open Nissim that will inspire him to be able to see the Ribbono Shel Oilom in everything that occurs in one’s life. One will come to recognise that even nature and events that happen in one’s day to day life are all from Hakodosh Baruch Hu.

It is our duty to delve into the Parsha of Yetzias Mitzrayim and to internalise this essential part of Yiddishkeit.”

Home Grownfrom the Golders Green KolelThis week: Shragy Present

לע''נ

חיה שפרה בת יהודה ע"הכז סיון תשעד לפ"ק

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The Torah Shiurim of Rabbi FrandRabbi Yissochor FrandMaagid Shiur, Yeshivas Ner Yisroel, Baltimore

Hidden Miracles

The Ramban’s Chumash commentary is a storehouse of fundamental Jewish philosophical beliefs. There is a famous Ramban at the end of Parshas Bo which explains why the Torah contains so many commandments that commemorate the Exodus. To name just a few T’fillin, Mezuzah, Pessach, Succah, and Kiddush are all “zecher l’yetzias Mitzrayim”.

The Ramban explains that the Exodus set the record straight and debunked all the myths that were prevalent in the world. Some argued that the Master of the Universe did not exist. Others admitted that there was a Creator, but after Creation, He decided not to have anything to do with the world anymore. Still others believed that G-d Knows what goes on in the world, but does not care about it.

The Exodus contradicted all these theological errors. The miraculous unfolding of the events which led to the departure of the nation of slaves from the hands of the most powerful empire of its day proved that G-d created the world and still takes an active role in its direction, changing “nature” itself if it suits Him. This is why this historical event is so crucial for setting straight the “theological facts of life”.

Since G-d does not want to create open miracles on an ongoing basis, it was necessary to provide commandments that remind us of the “open miracles” that occurred in the past. The Ramban explains that from the belief in G-d’s ability to create “open miracles” (in the past), a person will come to accept the concept of “hidden miracles” (that happen on a daily basis), which the Ramban calls the foundation of all of Torah. “For a person has no portion in the Torah of Moshe our teacher until he believes that everything that happens to us in all circumstances of life – whether private or public -- are all miracles.”

We need to believe that life itself is a miracle. The fact that I can stand here and talk and you can listen or the fact that the sun rises every morning in the eastern sky and sets every evening in the western sky is a miracle -- except that these “miracles” are disguised as “nature”. We become used to these things because they have happened throughout all our lives and perhaps throughout all of history, but they are miraculous nonetheless.

I recently received the following letter. After hearing the above Ramban regarding “hidden miracles”, I believe we can all have a greater appreciation of this letter and the story it tells:

In the summer of 2004, Andrew and Sharon finally became engaged and asked me, their Rabbi from Bel-Air California, if I would officiate at their wedding. The ceremony was to take place on December 5, 2004.

I told them I would be happy to officiate at their wedding provided they satisfied four basic requirements: (1) They are both Jewish; (2) The bride will go to the mikvah before the marriage; (3) The food at the wedding will be kosher; (4) Neither of them are currently married to another person and if they are currently married they must first obtain a Jewish divorce.

The couple agreed to the conditions, however “to be up front” Sharon told me that she had been married previously “but it was only for 6 hours and it was a mistake and I had the marriage annulled and I don’t want to revisit it because it was a terrible mistake on my part.”

I told her that in Judaism it does not matter if one is married for 6 hours or 6 years or 60 years -- one remains married until the death of the spouse or one obtains a Jewish divorce.

“But the courts annulled my marriage, Rabbi. Please understand. It was a mistake.”

“I am sorry, you need a Get”, I told her.

“Rabbi, what if I can’t find the ‘mistake’? Am I doomed forever?”

I told her “I will be there for you. Let’s contact the Jewish courts in Los Angeles, and they will help us get through this dilemma.”

It took several weeks. This first husband was finally tracked down. I got in touch with the Beis Din in Los Angeles. They arranged the Get and the Beis Din told Sharon, “Now that you have your Get, you can get married, but not before 92 days from today.” [This is based on the law of ‘havchana,’ which requires a waiting period before remarriage to preclude doubt regarding paternity issues of a child that may be born 7-9 months after the first marriage was terminated.]

The couple was now very distraught because this waiting period would push the wedding date past December 5th. All they could think about was their wedding plans, their honeymoon, their chosen dates. For days, they did not understand why they would have to wait until January 2005 before they could get married. But they finally agreed. After a few days, Andrew and Sharon called me back and told me that they wanted to do the wedding right in G-d’s Eyes, so they began re-planning their wedding for January 23, 2005.

Still, in the back of their minds they could not understand why G-d was delaying their wedding. They could not understand that until December 26, 2004. Andrew and Sharon were supposed to be on the last days of their three week honeymoon in a luxury hotel on a romantic island in the Indian Ocean, which was totally swept away by the 12/26/2004 Indian Ocean tsunami, which took almost a quarter of a million lives.

As Andrew said, “The best advice the Rabbi ever gave us was to follow the rules of G-d’s Torah. He assured us that it would be a blessing for us in the end.”

לע''נ

ר' שלום שכנא בן ר' חיים יעקב ז"ל5. What year did Yaakov and his family go to Egypt?

7

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The Davening DiscussionRabbi Elozor Barclay Rabbi Yitzchok Jaegerauthors of the Guideline Series

Chapter 4 - Place of Prayer

86. Where is the best place to daven?

The most ideal place is a beis midrash where the voice of Torah is constantly heard, and the next best place is a shul. This is based on the verse, “Hashem loves the gates of Zion more than all the dwellings of Ya’akov” (Tehillim 87:2). Our Sages explain that “the gates of Zion” are the gates that excel in halacha. These surpass “the dwellings of Ya’akov”, which are the shuls.

87. Is there any other factor to consider?

The verse says, “In the multitude of the people is the King’s glory” (Mishlei 14:28). Therefore, it is preferable to daven in a beis midrash or shul that has a larger congregation.

88. What if the davening is rushed in the larger minyan?

It is better for a person to daven with a smaller congregation if this will enable him to daven slowly and with more concentration.

89. Is it better to daven with a small minyan in a beis midrash or

with a large minyan in a shul?

It is better to daven with a small minyan in a beis midrash.

90. What if a person davens with a different nusach from the shul?

He should daven with his own nusach. However, for the sections of davening that are said aloud by the congregation (e.g. kaddish, kedusha), he must use the nusach of the shul. See also questions 758, 773, 801, and 824.

91. Should one daven in shul even if he has missed the minyan?

Yes. Even if one must daven alone, it is better to do so in shul, since it is a place of holiness and more conducive to prayer. This is derived from the verse, “To listen to the cry and to the prayer” (Melachim I 8:28). Our Sages explain that this refers to a shul, where a person’s prayers are always heard.

92. Is it better to daven alone in shul, or at home at the same time as

the minyan in shul?

It is better to daven at home at the same time as the shul (see questions 226- 229).

93. Should women make an effort to daven in shul?

Women are not obligated to daven in shul, but it is praiseworthy and a great merit for them to do so. Although the Vilna Gaon discouraged women from going to shul, the reasons that he gave no longer apply today. A woman should not go to shul if this entails neglect of her household duties, since these responsibilities take priority.

94. Should one bring children to shul?

Boys should be trained to daven in shul from the age of six or seven (see question 15). The father must instruct them to sit in their place with awe and respect, and encourage them to answer amen, kedusha, etc., and not allow them to wander around the shul. Very young children who are incapable of remaining still for more than a short time must certainly not be brought to shul. Such children make a great deal of noise as they run around and play, causing enormous disturbance to the congregation and desecrating the holiness of the shul. They will find it difficult to change their bad habits when they are older, and the father will be punished severely for all this. See also question 655.

95. Should one try to daven always in the same shul?

If this does not cause inconvenience, it is correct to daven always in the same shul. This is learned from Avraham Avinu, about whom it says, “And Avraham went early in the morning to [pray in] the place where he had stood before Hashem” (Bereishis 19:27). Our Sages comment that whoever has a fixed place for prayer will be assisted by the God of Avraham.

96. May three different shuls be used for the three daily prayers?

Yes. It is sufficient to have one fixed shul for each of shacharis, mincha, and ma’ariv. Similarly, a person may use one shul for weekday prayers and another for Shabbos prayers.

97. Should one try to daven in the same seat in shul?

Yes, this too is a mitzvah and enhances one’s prayers.

98. What is the reason for this?

• Prayer is in place of offerings, and should have a fixed place, as did each animal that was brought in the holy Temple.

• Each successive prayer adds sanctity to that place and the accumulated holiness assists the prayers to rise.

99. What if another person is occupying one’s regular place?

One should not embarrass the person by asking him to change his place. If possible, one should daven within four amos (approx. 2m) of one’s regular seat.

100. Should one have a fixed place at home for davening?

Yes, women who usually daven at home should have a fixed place in the house for davening. The same applies to a man on the occasions when he is unable to daven in shul.

Sources can be found at the back of the best-selling Guidelines series of Questions and Answers in Halacha.

לע''נ

ר' משה בן ר' פנחס ג'יי ז"ל

6. What year was the יציאת מצרים (Exodus from Egypt)?

8

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Your Weekly Spark of ChassidusRabbi Tal Moshe ZweckerMipeninei Noam Elimelech

Three Levels Of Preparation For Mitzvos

Moshe called to all the elders of Israel, and he said to them, “Draw forth and take for yourselves a sheep for your families and slaughter the Pesach offering.” (Shemos 12:21)

Rashi comments on this verse in his fashion,1 but the Torah can be compared to the many shards hammered from a single boulder [and it can have myriad interpretations].2 Therefore, we can explain this verse with the idea that before the Tzaddik prays or performs the mitzvos of the Creator, he must prepare himself on three levels.

The first level is explained in the Gemara: “The earlier chassidim would meditate for one hour before praying” (Berachos 30b) — they would sit and contemplate the greatness of their Creator before praying. The word ,שוהין

“meditate,” shares the same root as the word משתאה , “surprise,” as in the verse about Eliezer, the servant of Avraham: “And the man was astonished…” (Bereishis 24:21). When the [earlier Tzaddikim] would meditate on His greatness, they were amazed at the greatness of His glory. Thus, each person must meditate about G-d’s greatness as much as his mind can grasp the upper worlds, according to his personal level. Through such meditations, his soul rises on High and can receive holy blessings and an outpouring of shefa and then bring it down to this world. This is the meaning of the statement in the Zohar (Bereishis 16b), “Touching but not touching,”3 and of the mishnah “There is no man whose time doesn’t come” (Avos 4:3) — there is no one who can be rightly called a man if he doesn’t have this hour of meditation, if he doesn’t take the time to contemplate the wonders of Hashem. [The word for “hour,” שעה , is similar to the word for “meditate,” [.שוהין

The second level of preparation before prayer and mitzvah performance is that one must prepare himself to draw down the influx of abundant blessings called shefa and parnasah down to the Jewish people according to their needs.

The third level is when actually performing the mitzvah, that one should do it wholeheartedly, with sincere intentions, joy, and total concentration.

This is the meaning of the verse [in Bo]: “Draw forth” — draw your soul upwards and meditate on the upper worlds before you perform the commandment of the Pesach sacrifice. “And take for yourselves” — by meditating in this manner, you will draw down to yourself great holiness from above when your soul returns to this world. “A sheep for your families” — this is a reference to the second level, that they should prepare to draw down parnasah to all the families in klal Yisrael. “And slaughter the Pesach offering” — this is the third level: actually performing the mitzvah.

With this idea, we can explain the verse “Great is his glory in Your salvation” (Tehillim 21:6). Here we also see a reference to the three levels we explained above. Performing a mitzvah is like a salvation for the Shechinah, the Divine Presence, since HaKadosh Baruch Hu is united with His Shechinah through the performance of the commandments. [The first level is] the “greatness of his glory and honor” — the Tzaddik is glorified through his elevation in holiness, as we explained, for he draws his soul to the upper world in order to draw down blessings and holiness, and he does this through the salvation of the Shechinah [by unifying the Divine Presence with the Holy One in his performance of the mitzvos]. [The pasuk in Tehillim continues:] “You confer majesty and splendor

upon him, for You set upon him blessings forever” — this is the second level, to bring down blessings upon klal Yisrael.

“You gladden him with the joy of Your Presence” — this is the third level: performing the mitzvos with joy. Joy is called “panim” here, because through these mitzvos that are done with joy a holy angel is created.4 This is easy to comprehend.

[Joy is called “panim” because it is reflected on one’s face, as it says, “As water reflects a face back to a face, so one’s heart is reflected back to him by another” (Mishlei 27:19).]

The Shamash and the Hidden Wine

On the second day of the yom tov of Shavuos Rebbe Elimelech was sitting with his chassidim. He asked those assembled: “Is there now anything that we are missing?” They answered, “We would like to drink from the yayin hameshumar, the hidden wine.”5

The Rebbe summoned his shamash and told him, “Take your water buckets and go to the cemetery gates. Turn facing away from the graves and say, ‘Melech has commanded that you give us wine from the yayin hameshumar.’ Then take the buckets and bring them back to us. But take heed: whatever happens, do not speak to or answer anyone you might meet on the way home; you must ignore them.”

The shamash nodded and left to do the Rebbe’s bidding. He did exactly as the Rebbe said: he traveled to the cemetery, stood facing away from the graves, and commanded that the buckets be filled with the yayin hameshumar. His mission accomplished, he returned to town. When he entered the town, he encountered a woman who asked for some of the wine to cure her sick child. Of course, he ignored her as the Rebbe had commanded. But within moments more people appeared with requests, until there was a line of people following the shamash, crying, imploring, and shouting at him to give them some of the wine. The shamash walked faster and faster as he made haste to reach the Rebbe. When the shamash entered the house, the people who had followed him made a grab for the buckets. Panicking, the shamash cried out, “Go away and leave me alone!” As soon as he said these words, someone hit the shamash over the head and both buckets of wine fell to the ground. The special wine poured out and was lost. (Ohel Elimelech 139)

1. Rashi says: “Someone who already has flocks should take his sacrifice from his own flocks. Someone

who does not should take them from the market.”

2. See Shabbos 88b.

3. “Touching but not touching” means to almost grasp or touch upon — like almost grasping an idea but not

quite, like when you reach out to grasp something and just brush against it with your fingertips. In Likutei

Moharan (24:1 and 24:8–9), Rebbe Nachman of Breslov writes, “One chases and attempts to grasp and

nevertheless does not attain and grasp.” This is the meaning of the metaphor found in the verse “Like an

eagle awakening and hovering above the nest of the chicks” (Devarim 32:11). Rashi comments on the word for

“hovering” — “touching but not touching.” For a deeper explanation of this idea, see Zohar, Noach I:65a, Etz

Chaim 4:2, and Bereishis Rabbah 2:4.

4. Similarly, the Mishnah says, “One who does a mitzvah acquires for himself an advocate” (Avos 4:11), and

Rav Ovadiah MiBartenura comments that “an advocate” refers to “an advocating good angel.” See also

Shelach, “Man’s Lowliness versus G-d’s Greatness: Two Ways of Reflecting on the Divine Service,” below,

where this concept is also discussed.

5. The Gemara mentions this “hidden wine” (Berachos 34b). It says that Rabbi Yehoshua ben Levi taught

that the verse “what the eye has never seen” refers to wine hidden in the grapes from the six days of Creation.

The Maharsha explains that this refers to the secrets of the Torah hidden for the righteous. This is hinted at

by the idea that the words יין , “wine,” and סוד , “secret,” have the same numerical value, 70.

Shabbos Mincha followed by Shalosh Seudos: 4:30 pmSunday Morning Shacharis followed by Halacha Chabura & Breakfast: 9:00am

SUBJECT This Week: Kitniyos Next Week: Hatmana on Shabbos

S P O N S O R E D

7. What year did the בני ישראל receive the Torah?

9


Eretz HaTzviRabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD

Sock it to MeThis week the Torah directs us how to educate and respond to the “children” who in future generations will ponder the historical events of the exodus from Egypt and question the significance of the myriad of mitzvos associated with it.

The “Four Sons” of the Haggadah, three alluded to in our portion and the third outlined in Va’eschanan in Chumash Devarim, represent the challenge in successfully conveying the depth of our relationship with our Creator and Redeemer, to each generation.

If we talk about raising specifically four categories of children there must be a parallel in the lives of our Patriarchs, the Avos, that serve as the paradigm guide in how to effectively navigate this difficult journey.

It is remarkable to observe that there are only four sons in all of Chumash, who directly receive and are conferred the title «בני», my son, by one of the Patriarchs.

1. As they head for the Akeidah, Yitzchok begins to suspect what his role might be, looking for support he calls out (בראשית כב,ז) אבי, “my father”, and Avraham lovingly reassures him הנני בני, “Here I am, my son.”

2. Yitzchok, although old and blind is still holding out hope that his cherished son Esav will yet reach his potential. He warmly beckons him (שם כז,א) בני, “my son”, requesting of him to prepare delicacies so that Yitzchok might attain a blissful state of prophecy and bless him appropriately.

3. Although Yaakov is not consciously called בני, ‘my son’, by his father Yitzchok, nevertheless when Yitzchok picks up the scent of Gan Eden emanating from the son in front of him, he declares כריח בני ריח ראה See, the fragrance of my son is like the fragrance of a“ ,השדה (שם כז,כז)field”, affirming this son’s status as deserving of blessing, and directly proceeds to bless him.

4. Finally, the beloved בן זקונים, son of his old age, Yosef, innocently tries to readjust his father Yaakov’s hands while he is blessing his children Efrayim and Menashe, thinking that Yaakov has erred. He is confidently

‘put in his place’, when Yaakov fondly corrects him ידעתי בני ידעתי (שם ”.I know, my son, I know“ ,מח, יט)

Upon further contemplation the analogy between these sons and those in the Haggadah is even more striking. The ordering in the Haggadah of these sons seem to parallel the chronological order of these biblical personalities. יצחק, Yitzchok the חכם, the Wise Son, עשו הרשע, Esav the Wicked Son, יעקב, Yaakov the “תם לשאול Yosef the ultimate ,יוסף the Simple Son and ,”איש יודע the ,אינו Son Who Does Not Know To Ask, who personifies the silence of his mother acquiescing to the responsibilities placed upon him with quiet and total ,רחלsubmission.

Let us zero in on the Torah’s narrative between the ‘father’ and perhaps our greatest challenge, the errant child and examine more carefully the formula to capture his heart.

?The wicked son- what does he say ? רשע מה הוא אומר ? מה העבודה הזאת לכם“What is this service to you?”

If we are to understand how we are to deal with the wicked son we must look to the Torah and observe how Yitzchok sought to deal with the ultimate Rasha, his nefarious son Esav. Yitzchok the personification of the attribute of גבורה, strength, refuses to give up hope in directing his troubled son Esav towards greatness.

Esav is unwilling to exchange earthly pleasures for noble pursuits. A life of Torah seems so rigid, confining and lackluster as compared to the sensual excitement of indulgence. When he finds himself hungry and exhausted, an enticing pot of porridge seems more worthy than the responsibilities that

accompany the “privilege” of being the בכור, the firstborn, to his illustrious father Yitzchok.

As representing the second in the lineup of the four sons, he too asks a pointed “question”: והנה אנכי הולך למות ולמה זה לי בכורה, “Look, I am going to die, so of what use to me is the birthright?”

Rashi elucidates; אמר עשו מה טיבה של עבודה זו, Esav asked about the nature of “this service”, he was told there are many consequences associated with it, upon which he responded, אם כן מה חפץ לי בה , “if so why would I desire it?” מה העבודה the derisive attitude of the wicked son, “what is this service to you?” is ,הזאת לכםthe flip side of the coin of ולמה זה לי בכורה , “what use to me is this birthright?!”

Yitzchok knew the only way to reel in this wayward child would require, not only an affirmation of his unconditional love towards Esav, as indeed the Torah attests, (שם כז,א) ויאמר אליו בני, and he said to him (affectionately) “my son” , but also a display of utter joy in the serving of G-d. Yitzchok seeks to engage Esav in his capturing and preparing the “delicacies” for him, and then in enjoying them together with him. Yitzchok throughout the Torah is portrayed, as his name indicates, as “joyous”. (כו,ח (שם רבקה את מצחק יצחק and Yitzchok ,והנה was jesting with his wife Rivka. None of the Avos are ever depicted as “partying” or so much as “eating”, except Yitzchok.

After resolving a conflict with Avimelech the King of Plishtim, Yitzchok throws a feast, (שם כו,ל) ויעש להם משתה ויאכלו וישתו, He made them a feast and they ate and they drank. (שם כו, יג-יד) ויזרע יצחק... ויגדל האיש, And Yitzchok sowed... and the man became great. Yitzchok the ‘entrepreneur’ pursues success with evident enthusiasm.

The key to positively impact children who are tempted by the allure of earthly ‘pleasure’, is to make sure they observe how within the construct of Torah we enjoy our lives with an even greater joy!

The Midrash (יט,ה רבה ושמות א,ג שה“ש רבה describes how many of (מדרש the Jews in Egypt were understandably wary of performing circumcision upon themselves. This reluctance disqualified their participating in the eating of the Korban Pesach. Hashem infused a scent from Gan Eden into the meat thus enticing them to partake. The Midrash reports how their teeth קהה, ‘ached’ to devour it, but they were shunned because they were uncircumcised. They immediately conceded to undergo Milah, thus interlinking the “blood of Milah with the blood of Pesach”, and dined happily with their brethren.

With gusto we display before the wicked son, בעבור זה עשה ה‘ לי, it is because of this that Hashem did to me!

It is the joy that we experience in living a life of commitment that must be persuasive. Only a fulfillment of service through joy becomes identified with

“me”! One who wears his Judaism with a feeling of duty rather than happiness does not become integrally attached to what he does.

שניו את הקהה אתה and also you shall “blunt” his teeth. In light of , ואף this Midrash we may translate this more accurately, you shall cause his teeth to

‘ache’. We seek to create an irresistible excitement that will cause the wicked son to weaken his stubborn resolve to shun this “service”, and compel him to join us in this thrilling devotion! The Torah’s rejoinder to this son is to inform him; You shall say; “It is a Pesach feast-offering ואמרתם זבח פסח הוא לה‘... (שמות יב,כז)to Hashem who passed over the houses of the Children of Yisroel.”

We emphasize the ‘party’, the fun. We must celebrate the beauty of our home life and the excitement of a feast, in capturing the heart of the distracted! אילו היה ,Had he been there he would not have been redeemed. We are not ,שם לא היה נגאלG-d forbid, asked to reject him, but rather we are expected to create such a state of ecstasy in our Torah observance that “he” will feel as if he is “missing the boat” and will pine to join us! Indeed it is only with love for Hashem as displayed in our service to Him, coupled with a deep unreserved love for our children that will affect in them a sincere desire to return and embrace of our tradition.

May we succeed in living with a boundless joy that reflects our sensing the privilege of being Hashem’s beloved children. If we do, that fire of passion will warm all whom we encounter with contagious inspiration!

8. What year was the משכן(Mishkan) erected?

10

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Jewish ClassicsReb Osher Chaim Levene

The Path Of The Just - מסילת ישריםCleanliness (Chapter 10-11) / נקיות

DEFINITION “Cleanliness” is where man fully cleanses himself from every

bad traits and every sin – both well-known sins (identified through Watchfulness) and the sins towards which his heart is inwardly drawn (to rationalize them as being permissible) – such that he is a master over himself and is perfectly clean from any evil inclining or physical desire.

The step to reach “Cleanliness” from “Watchfulness” is through “Alacrity”. Habitual service to G-d through Watchfulness draws him away from the sins towards which his heart is inwardly drawn. He accustoms himself to use Alacrity to yearn after G-d by negating his heart’s desires to ultimately attain Cleanliness.

Personally attaining this worthy virtue, King David confidently went out to war and was rewarded by being victorious in battle. In truth, “Cleanliness” is particularly difficult to acquire as it requires man winning over his weak nature and apply it to all types of sins.

ELEMENTSThere is (A) “Cleanliness” in Mitzvos and (B) “Cleanliness” in

Middos.

(A) Cleanliness in MitzvosEach prohibitive commandment needs its customized Cleanliness.

Special attention is necessary for the sins towards which his heart is inwardly drawn because he is prone to rationalize them as being permissible. The sins that need Cleanliness includes the following sins:

ROBBERY: Man is quick to rationalize theft. He is wont to claim that “business is different” and “I have to make money”. But one must be unsoiled from the slightest trace of theft (like Yaakov who worked for the deceitful Lavan or Iyov’s cleanliness) and certainly not mistakenly use it to perform a mitzvah. Rather, he has to engage in honest, permissible business practices (to show the true value of merchandise but not to cover up its faults), not to abuse or to defraud customers, not to use false weights or to take interest. Due to man’s great desire of money, he must investigate his conduct in order to truly attain “Cleanliness” in this area – admittedly, an exceptionally hard achievement.

PROMISCUITY: Compliance to rabbinic safeguards (like a nazir distancing himself from grapes in order not to drink wine) includes to avoid physical contact, not to gaze at women or to exchange in unnecessary talk, not to hear women sing, not to hear forbidden obscenities or have any lewd thoughts, and not to hear anything that might draw him closer to sin.

PROHIBITED FOODS: Man longs for good food and is unwilling to incur large sums of money to uphold the highest standard of kashrus. But the eating of prohibited food (defective kosher animals

or non-kosher animals) spiritually defiles his soul. The contamination drives away the Shechinah (Divine Presence); it causes man to lose his wisdom; it causes him to become more animal-like where the ingested prohibited food is subsumed within his body. There may only be a miniscule difference between “pure” or “impure” food such as a hairsbreadth within its ritual slaughter. Treat defiled food like poison – something that one would never knowingly eat even if only a very slim chance.

VERBAL ABUSE: This is worse than other types of abuse because it shames another (especially if done in public) and the gates of prayer are never closed to one abused who cries out to G-d. Particular care must be taken to avoid mistreating one’s fellow man – even in the context of a mitzvah such as rebuke.

ADVICE: Man is obligated not to give misleading advice to those who ask your counsel. Be honest and act in their benefit (rather than your own). Should you stand to lose disclose this or excuse yourself.

SLANDER: Carefully avoid all forms of slander even if only “implied” (the ‘dust’ of slander). Similarly, avoid any word that might cause harm or embarrassment.

HATRED & REVENGE: Superhuman efforts are required to rise above the non-emotional level of angels in order to suppress the ‘sweet-as-honey’ drive to exact vengeance. The Torah obligates man not to take revenge or to even bear a grudge. So man has to dispel hatred from his heart. Respond to an injustice as if it never existed and has left no lasting impression so that he can truly love his fellow

“like himself”.

OATHS: Take care and be stringent even in the use of phrases that could be construed as an affirmation of an oath.

LYING: Be spotless from all untruths. Do not be labeled as (a) an expert fabricator whose words are not grounded in truth (b) a distorters who embellish truth until falsehood becomes second nature or even (c) an occasional liars when opportunity arises or jokingly. By maintaining distance from falsehood, you will only be involved in truth that is the Divine insignia and which is a pillar of existence.

DESECRATION OF G-D’S NAME: a righteous Jew takes all the necessary steps (commensurate with his perceived stature in the public eye), not to desecrate the Holy Name of G-d in any shape or form.

SHABBOS: the meticulous observance of the many Shabbos laws includes all the associated rabbinic enactments (e.g. abstaining from reference to weekday activities or speech ill-fitted to the holiness of this day).

These few Mitzvos are those that most people are generally remiss in because of their strong attraction. Similar approaches to Cleanliness must be applied for all the other prohibitive commandments.

to be continued

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לע''נ

יפה שינדל בת ר' יחזקאל ע"ה9. What year did the enter ארץ ישראל (Israel)?

11

S P O N S O R E D

to be continued...

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The Illustrated Story of

MaimonidesThe Torah Sage, Healer, Philosopher & Hero

Part 9

Answers

S P O N S O R E D

לע''נ

ר' יוסף דב בן ר' משה הכהן אלביצקי ז"ל

S P O N S O R E D

?? QUIZ TIME 1. 1656

2. 1996

3. 2018

4. 2085

5. 2238

6. 2448

7. 2448

8. 2449

9. 2488

Answers

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Part 7


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Complacency, Defining, Belief And Training

We have all heard about the popular method of therapy used in

psychology called Cognitive Behaviour Therapy or CBT. How many of

us, however, have heard about the method of therapy called CDBT? This

is a method which predates CBT by several thousand years in which

The Torah outlines four stages of progression and development which,

although begins with complacency, ends with a successfully rehabilitated

person. This approach has been used to help thousands of people with

their issues if done methodically and taken seriously. The stages are

complacency, defining, belief and training.

Initially, when one has an issue which is adversely affecting one’s life,

the tendency is to be complacent. One avoids any change or even clearly

contemplating that they might have a problem. If that is their approach,

it is virtually impossible to help them. The first thing they must do is to

realise that something is very wrong and needs to be dealt with. The first

stage is not to be Complacent.

The next stage is for the person to clearly identify and define the

problem. What exactly needs to be done? What is the area of weakness

that I am susceptible to? This is a sobering experience in which a person

must be critical and judgemental and focus on the area in need of repair.

The famous maggid, Rabbi Sholom Shwadron would often comment on

how peculiar it was to see intelligent, mature, religious people dash out of

a chupa to go to the reception in order to start to indulge in the food. He

once saw a man who did not receive his main course and literally ran half

way across the room to remind the waiter of his oversight. Reb Sholom

asked the man why is he so caught up in his meal that he was willing to

belittle himself and run after the waiter. The fellow’s response was, ‘’Reb

Sholom, it is a Seudas Mitzvah!’’ Justifying faults is a common human

defence mechanism as we don’t like to admit that we have an area which

requires hard work. Step number two, therefore is to Define the problem.

Once this is achieved, a person is ready to act. They do, however

need to believe in themselves and realise that they have the potential to

succeed. It is not enough to define the problem unless one believes that

they have the support, the tools and the capabilities to overcome their

issue. This third stage is simply Believing in one’s ability to fight and

emerge victorious.

The final stage is training and habituating oneself in their new

regimen. Up until now, it’s all been theoretical. Henceforth, a person must

continuously train themselves to behave in a new manner. Training.

These four stages are, in fact, alluded to in the four expressions of

redemption at the beginning of the parsha. V’hotzeisi, v’hitzalti, v’goalti,

Toras Yakov Rabbi Yaakov HamerFinchley Central Federation/Shaarei Orah

17th Jan ‘15 כ”ו טבת תשע”ה פרשת וארא

פ' ואראהדלקת נרות הפטרה: יחזקאל כ"ח כ"ה-כ"ט כ"א

London 4:06 pm Manchester 4:06 pmמוצש’’ק London: 5:20 pm Manchester: 5:23 pm

Living with Emunah .................................................... 2

Nefesh Hatorah ............................................................ 3

Weekly Halacha Conversation .................................... 4

Home Grown ................................................................ 5

Weekly Nach ................................................................ 6

The Davening Discussion ........................................... 7

Memini Michoel ........................................................... 8

Eretz Hatzvi .................................................................. 9

Jewish Classics ..........................................................10

Rambam ..................................................................... 11

Pachad David ............................................................. 12

Quiz Time?? ???????????????

????????Answers can be found on page 11. Information taken from The Jewish Fact Finder1. What ברכה do you make on lightning, shooting stars, exceptionally high mountains or great desserts?

S P O N S O R E DS P O N S O R E D

3

Quiz Time????????? ???????? ????????

Answers can be found on page 11. Information taken from The Jewish Fact Finder

Nefesh HaTorahRabbi I.S.HalberstadtRov Kehillas Nefesh Hatorah, Rosh Chaburah Toras Chaim

Living with Emunah A Six Part Series Rabbi Yonason RoodynAish UK

Sticks and SnakesAs we follow the story of the miracles in Egypt we notice an unusual detail. Time and again Moshe’s staff seems to play a significant role. With each miracle he carries his staff. He has it at the burning bush and he introduces himself to Pharoh by performing miracles with it. What is so crucial about this staff? If the entire exodus would have taken place without this staff would we have been missing anything? What is its significance?

The first encounter recorded with this stick is at the burning bush. Moshe is instructed to inform the Jewish people they are to be redeemed. Moshe argues they won’t believe him and so Hashem instructs him to throw his stick to the ground. He obeys, it turns into a terrifying snake and he runs away in fright. Hashem tells Moshe to grab it by the tail, Moshe does so and it reverts back into a stick. “In order that they should believe that Hashem the G-d of their fathers appeared to you.” Why was this chosen as the sign to be performed by Moshe in front of the Jewish people?Furthermore what is this whole spectacle of casting the staff to the ground turning into a terrifying snake and then subsequently turning it back into a staff? Moshe and Aharon are instructed to go to Pharoh and when he asks for a sign, take the staff and throw it in front of Pharoh and it will turn into a Tanin - a serpent. Pharoh ridicules them for such a sign. He calls his magicians who perform the same act. In fact the Medrash tells us he called all the children to throw sticks to the ground and turn them into snakes. The kids all do so and they mock Moshe and Aharon. The snakes turn back into sticks and then the stick of Aharon swallows all their sticks. That impresses Pharoh but still he is hard of heart.

Why did Hashem make them go through that stage of ridicule first why not go straight for the impressive part? In fact why was there a need for any proof? The 10 plagues were to follow, that was going to be more than ample proof! Why does he not just launch straight into the first plague of blood?

The English translation of Mateh as a stick or staff is inaccurate, it is actually a branch. A branch immediately informs us there is a tree, a main body of which this is a branch. The Avos are the trunk of the tree they planted the tree that firmly rooted the world to Hashem. They connect the world to heaven and now whatever grows thereafter is a branch of that trunk. The two words for branches in Torah – a Mateh and a Shevet both also mean the tribes of Klal Yisrael. That is precisely the point every Shevet and every Mateh is a branch of the Avos. Hashem tells Moshe to prove that he is coming in the name of Hashem the G-d of the Avos and how does he do so? With a branch that connects back to the roots.Moreover the world itself is a Mateh. The word for Mateh not only means a branch, it also means to bend. The passuk states “Hashem bends the heaven and establishes the earth.” In creating the physical world, Hashem bends the spiritual world and then it becomes the physical

world. This means that when one looks at the physical world he doesn’t see a straight line back to its source. When a person travels on a journey as long as he is travelling on a straight road he can look back and see his point of origin as soon as he bends away and turns the corner he no longer can see his origin. If the physical world was in a straight line with the spiritual world we would clearly see the source of this world and there would be no room for free will. Instead Hashem bends the heavens and creates the earth. The origin is bent, it is not seen at first glance but it is just around the corner and with a little perception one realises this world is a branch, an offshoot of a far greater reality, an outgrowth from a higher source. The physical world doesn’t openly reveal Hashem, it hides Him. One can choose to see just a piece of wood or one can realise that it is a branch, an outgrowth of the spiritual trunk. Who decides whether the world bends and distorts reality or connects it to its root but man? Moshe is told to cast his Mateh to the ground. Thrown to the ground, disconnected from heaven and the branch turns into the snake, the symbolism of all evil. That is the mission of the snake – the evil inclination, to sever all connection to Heaven, to see this world in isolation, to ignore its origin and to have no contact with the Creator. Moshe is being given a lesson in understanding man’s purpose in this world.

Finally he is told to grab the snake and as he does it reverts back to a branch; a most powerful lesson that the shape and destiny of the universe is in Man’s hand. In the hands of the righteous, everything reverts back into a branch of the tree, even the evil snake. Moshe is being told the stick is in your hand, it is up to you, grab onto it and it will turn the world into a branch, throw it to the ground and it will turn into a snake. It is this message that Moshe is to deliver to the people. This is not simply a proof of Moshes credentials; it is to teach the Jewish people of what is in store with the upcoming miracles. The world is about to be reconnected to its source.

Now we can understand the reason for performing the ‘stick to snake trick’ in front of Pharoh. Of course Hashem knew they were able to replicate this magic. Moshe wanted to let Pharoh know what this duel is all about. Pharoh declares himself as a god, comparing himself to the great serpent (Yechezkel 29:3). Hashem now informs Pharoh he is guilty of the same act as the primordial serpent, of severing the world from it source, disconnecting the branch from the tree. Moshe declares war against Pharoh - the serpent. The stick is cast to the ground and turns into a serpent as a sign of rebuke to Pharoh that this is precisely what he is guilty of doing to the world, he has taken this branch and thrown it to the ground, breaking it from the tree and turning it into a place of evil.

Of course they are able to replicate this because that is what they are expert at doing. The point was to demonstrate their error. Then Aharon’s stick swallows their sticks. They are connected to the wrong source to the dark side of black magic but Hashem is master of all of creation and the source of all existence. Aharon’s branch which is rooted in that place of truth totally consumes all their sticks. The story of the Exodus from Egypt is based on this branch. With every miracle that occurs another facet of connection to the source is revealed. Thus the branch is carried throughout to demonstrate the purpose of all the miracles is to teach that the physical world is a branch of a higher reality.

2. What ברכה do you make on an ocean?

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