8
OnegShabbos בס"דNorth West London's Weekly Torah and Opinion Sheets To receive this via email or for sponsorship opportunities please email [email protected] Now in London, Hale, Edgware, Borehamwood, Elstree, South Tottenham, Gibraltar, Bet Shemesh, Yerushalayim, Baltimore, New York, Miami, Vienna, Toronto, Johannesburg, Los Angeles, Holland, Philadelphia 4 th April ‘15 ט"ו ניסן תשע”ה פסחFriday Night 1 st Night Pesach YOM TOV IN 7.21 PM Shabbos 2 nd Night Pesach YOM TOV IN 8.30PM 10.18 סו'ז אכילת חמץ11.41 סו''ז ביעור חמץSunday Motsai First Days Pesach YOM TOV OUT 8.32PM לע"נ צירל בת אברהם ע"ה לע"נ גרשון בן מנחם מנדל ז"לQuiz Time ? ? Answers can be found on back page. 1. What was Paroh’s excuse for not releasing the Jewish children? Site of the Disputation in Barcelona (Inset: The seal of the Ramban) HISTORY Views from History A Seven Part Series Rabbi Aubrey Hersh Senior lecturer & European Heritage tour guide : JLE YOUR WEEKLY LOCAL NEWSPAPER 020 8442 7777 | [email protected] SPONSORED Wishing Klal Yisroel a ושמח כשר חגRabbeinu Moshe ben Nachman – ן" הרמבA walk through the ancient Jewish quarter in Barcelona, takes you past houses and through streets which date back over six centuries, and though Jewish life was brought to an abrupt end in 1391 (rather than 1492) the area still reflects the fact the 20% of the city’s population was once Jewish. During the era of the Rishonim it was home to the Rashba, Sefer Hachinuch and Ran amongst others, but one building – the palace of King James I – is linked resolutely to one name: the Ramban. Born in 1194 in Girona (Gerundi) a town just north of Barcelona where his cousin - and eventual mechutan - Rabbeinu Yona, was the rov, he became the leader of Spanish Jewry, and his writings span all areas of pshat, halacha and kabbala Surprisingly, his rebbe in limmud haTalmud was one of the Ashkenazi baa’lei tosfos: Rav Yehuda ben Yakkar (whom he refers to as מורי), whereas in Kabbalah, his rabbei’im who were from Girona, were talmidim of ר נהור סגי יצחקof Provence The Ramban did not compose a halachic sefer in the format of the Rif or Rambam, but is nevertheless one of the most quoted Rishonim in Tur and Shulchan Aruch. In addition, a number of his teshuvos are to be found in the Sefer Hatrumos of Rav Shmuel Hasardi (who was a Talmid-Chaver) and from which it is also clear that by the age of 30, the Ramban had already written many of his chiddushim on Shas. However his best known sefer is ‘al Hatorah’, in which he quotes (and often disagrees) with 3 Rishonim: Rashi, Ibn Ezra & Rambam. It is also there that he introduces the idea of ‘Maseh Avos Siman Le’bonim’ (whose origins can be traced to a Yerushalmi in Ta’anis). One of his more public roles came about in the 1230s, when he was written to by Rabbeinu Shlomo min HaHar (Montpelier), who expressed great concern that the use of allegory in describing Hashem in Moreh Nevuchim was dangerous. As a result, the Ramban wrote to the kehillos of Aragon, Navarre & Castile (who sided strongly with the Rambam’s sefer), making clear the great respect he had for the Rambam, yet expressing reservations about the Moreh. He also wrote to the Chachmei Ashkenaz (who took the opposite point of view) advising them to moderate their responses, given the obvious greatness of the Rambam, as was seen from his ‘Mishne Torah’. Over the next few years, he attempted to temper the machlokes, with some degree of success. His most courageous role though, was when he was forced to represent the Jews of Spain –alone - at the Disputation of Barcelona in 1263, after an apostate Jew called Pablo Christiani convinced King James I, to order a response to charges against Judaism. The dispute took place in the Royal palace between 20th and 27thJuly and was conducted either in Latin or Catalan and two (differing) accounts survive – one from the church and one from the Ramban. Conventional history records the Disputation as a triumph for the Jews, and whilst it is true that after the first 3 sessions, most of the points of debate had been successfully refuted by the Ramban, (to the degree that the King awarded him three hundred gold pieces as a mark of respect), yet the King still insisted that the church be allowed to preach ‘the truth’ in shuls and as a result, came in person to the Great Synagogue of Barcelona on Shabbos 4th August with a retinue of church figures, where he gave a speech ‘proving’ that Oisoi Ha’ish was ‘the redeemer’ (In kisvei Haramban, the response given to the Jews is recorded). The Dominicans, therefore claimed victory, and to prove otherwise, the Ramban felt obligated to publish the text of the four debates. From this publication Christiani selected certain passages as blasphemies against Christianity and the Ramban was sentenced to two years in exile and his pamphlet condemned to be burned. The church found this punishment to be too mild and through Pope Clement IV succeeded in banishing the Ramban from Spain. He travelled to Yerushalayim in 1267, where he found tremendous desolation (which he describes in a letter to his son) after its annihilation by the Crusaders. Only 2 Jews were living there - out of 2,000 inhabitants – but he re-established Jewish life in Yerushalayim and built a shul which still exists (in part). The Ramban died on 11th Nissan 5030 (1270) but it is unclear where he is buried. Some say it is near Har HaCarmel, others point out that he wrote to his son saying he intended going to Chevron to choose a place for kevura, whereas yet others argue that his kever is in Yerushalayim. AM AM

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Page 1: Oneg shabbos Pesach Edition

OnegShabbos בס"ד

North West London's Weekly Torah and Opinion Sheets

To receive this via email or for sponsorship opportunities please email [email protected] in London, Hale, Edgware, Borehamwood, Elstree, South Tottenham, Gibraltar, Bet Shemesh, Yerushalayim,

Baltimore, New York, Miami, Vienna, Toronto, Johannesburg, Los Angeles, Holland, Philadelphia

4th April ‘15 ט"ו ניסן תשע”ה

פסח

Friday Night 1st Night Pesach YOM TOV IN 7.21 PM

Shabbos 2nd Night Pesach YOM TOV IN 8.30PM

סו'ז אכילת חמץ 10.18סו''ז ביעור חמץ 11.41

Sunday Motsai First Days PesachYOM TOV OUT 8.32PM

לע"נ גרשון בן מנחם מנדל ז"ל לע"נ צירל בת אברהם ע"ה

Quiz Time?? Answers can be found on back page. 1. What was Paroh’s excuse for not releasing the Jewish children?

Site of the Disputation in Barcelona (Inset: The seal of the Ramban)

HIS

TO

RYViews from History A Seven Part Series

Rabbi Aubrey HershSenior lecturer & European Heritage tour guide : JLE

YOUR WEEKLY LOCAL NEWSPAPER020 8442 7777 | [email protected]

S P O N S O R E D

Wishing Klal Yisroel a חג כשר ושמח

Rabbeinu Moshe ben Nachman – הרמב"ןA walk through the ancient Jewish quarter in Barcelona, takes you past houses and through streets which date back over six centuries, and though Jewish life was brought to an abrupt end in 1391 (rather than 1492) the area still reflects the fact the 20% of the city’s population was once Jewish. During the era of the Rishonim it was home to the Rashba, Sefer Hachinuch and Ran amongst others, but one building – the palace of King James I – is linked resolutely to one name: the Ramban.

Born in 1194 in Girona (Gerundi) a town just north of Barcelona where his cousin

- and eventual mechutan - Rabbeinu Yona, was the rov, he became the leader of Spanish Jewry, and his writings span all areas of pshat, halacha and kabbala

Surprisingly, his rebbe in limmud haTalmud was one of the Ashkenazi baa’lei tosfos: Rav Yehuda ben

Yakkar (whom he refers to as whereas in Kabbalah, his ,(מוריrabbei’im who were from

Girona, were talmidim of יצחק סגי נהור ר of Provence

The Ramban did not compose a halachic sefer in the format of the Rif or Rambam, but is nevertheless one of the most quoted Rishonim in Tur and Shulchan Aruch. In addition, a number of his teshuvos are to be found in the Sefer Hatrumos of Rav Shmuel Hasardi (who was a Talmid-Chaver) and from which it is also clear that by the age of 30, the Ramban had already written many of his chiddushim on Shas.

However his best known sefer is ‘al Hatorah’, in which he quotes (and often disagrees) with 3 Rishonim: Rashi, Ibn Ezra & Rambam. It is also there that he introduces the idea of ‘Maseh Avos Siman Le’bonim’ (whose origins can be traced to a Yerushalmi in Ta’anis).

One of his more public roles came about in the 1230s, when he was written to by Rabbeinu Shlomo min HaHar (Montpelier), who expressed great concern that

the use of allegory in describing Hashem in Moreh Nevuchim was dangerous. As a result, the Ramban wrote to the kehillos of Aragon, Navarre & Castile (who sided strongly with the Rambam’s sefer), making clear the great respect he had for the Rambam, yet expressing reservations about the Moreh. He also wrote to the Chachmei Ashkenaz (who took the opposite point of view) advising them to moderate their responses, given the obvious greatness of the Rambam, as was seen from his ‘Mishne Torah’. Over the next few years, he attempted to temper the machlokes, with some degree of success.

His most courageous role though, was when he was forced to represent the Jews of Spain –alone - at the Disputation of Barcelona in 1263, after an apostate Jew called Pablo Christiani convinced King James I, to order a response to charges against Judaism. The dispute took place in the Royal palace between 20th and 27thJuly and was conducted either in Latin or Catalan and two (differing) accounts survive – one from the church and one from the Ramban.

Conventional history records the Disputation as a triumph for the Jews, and whilst it is true that after the first 3 sessions, most of the points of debate had been successfully refuted by the Ramban, (to the degree that the King awarded him three hundred gold pieces as a mark of respect), yet the King still insisted that the church be allowed to preach ‘the truth’ in shuls and as a result, came in person to the Great Synagogue of Barcelona on Shabbos 4th August with a retinue of church figures, where he gave a speech ‘proving’ that Oisoi Ha’ish was

‘the redeemer’ (In kisvei Haramban, the response given to the Jews is recorded).

The Dominicans, therefore claimed victory, and to prove otherwise, the Ramban felt obligated to publish the text of the four debates. From this publication Christiani selected certain passages as blasphemies against Christianity and the Ramban was sentenced to two years in exile and his pamphlet condemned to be burned. The church found this punishment to be too mild and through Pope Clement IV succeeded in banishing the Ramban from Spain. He travelled to Yerushalayim in 1267, where he found tremendous desolation (which he describes in a letter to his son) after its annihilation by the Crusaders. Only 2 Jews were living there - out of 2,000 inhabitants – but he re-established Jewish life in Yerushalayim and built a shul which still exists (in part).

The Ramban died on 11th Nissan 5030 (1270) but it is unclear where he is buried. Some say it is near Har HaCarmel, others point out that he wrote to his son saying he intended going to Chevron to choose a place for kevura, whereas yet others argue that his kever is in Yerushalayim.

AMAM

Page 2: Oneg shabbos Pesach Edition

2

Tremendous care has to be taken during the production of Matzos that there should be no contact with water before or during the kneading process, for the nature of water and even spit, tears or beads of sweat is to cause wheat to be ,have been baked however מצות to ferment. Once the ,מחמיץthere is no need for concern1 since the flour has already been baked in the furnace and no longer has the potential to become 2חמץ. For this reason many people eat and enjoy

“Gebroktz” i.e. מצות which have come into contact with water after having been baked. This could be in the form of cakes, made from matzo-meal mixed with water, kneidlach3 etc.

There are however many among ישראל ,who dare not eat Gebroktz כלל some even refraining from cooking in the same pots that have previously been used for them. Their concern is that although flour which has been kneaded and baked cannot subsequently become חמץ even if it comes in contact with liquid, perhaps there are particles of flour inside the מצה which were never properly kneaded or baked, and these particles will now ferment when coming into contact with water. Similarly, מצה-bakeries very often have tiny particles of flour in the air which may settle on the ready baked מצות, and these could still become חמץ. Although these may sound like farfetched theories or worries, הם קדושים and do anything not to even have the remote possibility of ישראל getting caught up in the prohibition of חמץ.

Those who eat Gebroktz are not concerned with these remote possibilities4, especially5 as the גמרא says that even if the flour has not been kneaded nevertheless if it is exposed to the intense heat of the oven it cannot subsequently become חמץ. However it could be that this is true only with regard to the flour particles which lay on the surface of the מצה; those particles which are inside the מצה are not exposed directly to the intense heat of the fire and may perhaps still become חמץ upon contact with water.

[It should be noted that the fine white dust-like particles which are commonly found on the surface of hand baked מצות are in fact not flour at all, rather ash from the burnt logs of wood which are used to heat the furnaces. These particles of ash are floating around the air of the מצה-bakery and often cling to the מצות].

Over the generations6, there has developed this clear division amongst כלל those who eat gebroktz and those who don’t. Clearly, the primary goal ,ישראלof both camps is to adhere to the הלכות as best they possibly can. Those who are on the “NO” camp are worried about the slight chance of the flour become as explained, whereas the “YES” camp are concerned that this prohibition ,חמץwould severely restrict the choice of foods one can consume on פסח since many many foods are made with gebroktz. שמחת יום טוב is a Biblical commandment, and perhaps one stands to lose more than one may gain by forbidding the consumption of all these foods7.

בפסחים לט ב' אלו דברים שאין באין לידי חימוץ האפוי והמבושל וברש"י כלומר אפוי אפי' הוא מבשלו לאחר אפייה 1אינו מחמיץ

2 This is with the exception of the matzo one is eating on Seder night either for מוציא מצה or for and therefore one may not soak טעם מצה regarding these, one must be able to taste the – אפיקומןthe מצה in water or other liquid. A sick or elderly person who has difficulty chewing dry מצה should consult with their Rov. כתב הגר"ז שיש טעם להקל יותר בקניידלעך יותר ממצה שרויה והטעם משום שאם יש קמח שלא נילוש הוא בטל 3

בשאר הקמח משא"כ בקצת קמח שנשאר על המצה אינו בטל.שאין מחזקינן איסורא שמא יש קמח 4 גם כתב השע"ת שעיקר החשש היתה בדורות הקדמונים שהיו אופים מצות עבות הרבה דבכה"ג יש לחוש שיש קמח 5

נשאר בפנים משא"כ במצות דקות שלנו וז"ל האג"מ ח"ג סי' ס"ד 'ואף שבמצות שלנו שהם דקים טובא כמעט שליכא חשש כדאיתא שם בשע"ת שחומר זה יצא ממה שהיו נוהגין במצות עבות הרבה עיי"ש מ"מ קצת חשש יש אולי גם עתה' וכו'

מה שלא מצינו בפוסקים קדמונים הרבה בענין זה ע' בגר"ז (בשו"ת בסוה"ס סי' ו' ) שכ' דמתחילה לא היה נוגע 6 נידון זה בכלל ומשום שעד לפני כעשרים שנה לא הקפידו שכל מעשה אפיית המצות יקח רק ח"י דקות אלא היו עובדים

זמן רב על הבצק [וכל זמן שעובדים עליה אין חשש חימוץ כמבואר בגמ'[ ולכן לא היה חשש שישאר קמח שלא נילוש ורקאח"כ כשנתפשט המנהג בכלל ישראל לעשות בח"י דקות אז יש חשש שנשאר קמח והתחיל הנידון של מצה שרויה

ז"ל השאלת יעב"ץ ח"ב סי' ס"ה 'וסוף דבריו שמפני חשש רחוק כי האי אין למנוע שמחת יו"ט והביא ראייה מדברי 7 אביו הגאון [החכם צבי[ זצ"ל ע"ד מצה שרויה שהמתחסדים פורשים מהם והוא ז"ל סתר כל דברי המחמירין'

Obviously those who have the מנהג, the custom of refraining from eating Gebroktz must continue to keep their מנהג and may not abuse it. Someone however who grew up with the מנהג to eat Gebroktz should not be quick to accept upon himself the stringency of not eating it without discussing the issue with his Rov since it may perhaps come at a Halachic price. It is for this reason that there have been many גדולים and צדיקים throughout the generations8 who did not refrain from eating gebroktz.

Amongst those who do not eat gebroktz, there are various customs as to how far to take this stringency. Some only refrain from eating the gebroktz themselves while others will not even cook in the same pot or eat on the same plate which has previously been used for gebroktz-food.

Some are prepared to dip the מצה in liquid and eat it immediately since even if there are unbaked particles of flour there has not been any time for them to become 9חמץ; others are strict even about this. Some are stringent only with regard to water but will happily allow their מצה to come into contact with מי fruit juices10, since these cannot cause fermentation; others are strict with ,פירותall liquids.

Many have the custom to eat Gebroktz on the last day of פסח (in חוץ לארץ). While some frown at this custom since it maybe is a זלזול to 11 יום טוב שני, many not only permit but rather encourage eating gebroktz on the last day of יום טוב. By doing so they wish to demonstrate and make clear that they are not of the opinion that the consumption of gebroktz is forbidden according to the strict letter of the law12, for if that was so there would be no possibility to be more lenient on the 8th day, but rather it is merely a חומרא, a stringency over and above the letter of the law13.

This is also the reason why even those who would not eat gebroktz would sometimes make an exception in pressing circumstances. For example, although the חיים would refrain from gebroktz14, nevertheless if he had a חפץ guest who would feel uncomfortable eating gebroktz if his host would not, the .would eat it with him חפץ חיים

Two Sanzer Chassidim who were merchants were delayed on their way home and were stuck in Pressburg for פסח, where they were invited to the home of the Rov, the חתם סופר , for Seder night. When שולחן ערוך came around they were shocked to see that there were kneidlach floating around in their soup! One of the two, who was seated close to the חתם סופר had no choice but to eat the kneidlach, while the other who sat a bit further down the table, managed to avoid eating them. When they returned to their home town after יום טוב the second one told the Rebbe, the דברי חיים, how he was fortunate and managed to avoid the חתם סופר’s kneidlach. “FOOL!”, shouted the דברי חיים, “you’ve missed the opportunity to eat a piece of a פסח Evidently, sometimes there are ”!קרבן other factors which need to be taken into account which perhaps override the importance of refraining from gebroktz. The same conclusion can be drawn from the reaction of the Alexander Rebbe, the ישראל when one of his ,ישמח fell in the soup. “What fell in מצה when someone else’s "!!חמץ" shouted חסידיםthe soup is מצה , not חמץ”, said the Rebbe, “but embarrassing someone else in public is most certainly חמץ”.

It is worthwhile concluding by stressing the words of the תשובה that שערי since the intention and goal of both camps is לשם שמים – the מחמירים are worried about a remote chance of חמץ while the מקילים are worried about protecting the על אלו ועל אלו שלבם שלמים קורא אני ועמך כולם צדיקים therefore ,שמחת יום טוב of מצוה

– both camps are to be applauded and praised, for their intentions are favorable.

הגר"א ועוד 8שערי תשובה סי' תס"א 910 כ"ה בגר"ז 'ובמי פירות פשיטא דאין להחמיר כלל' ויש שאמנם מקילים בזה. ומ"מ יש שהחמירו בזה דהא כשיש מי

פירות מעורבים עם מים ממהר טובא להחמיץכ"כ הפר"ח דהוה זלזול יו"ט שני 11 וכ"כ הגר"ז שם 'אודות איסור בישול מצה שנתפררה באמת כי גם שאינו איסור גמור וברור מדינא מ"מ המחמיר 12

תבוא עליו ברכה ואינו מן המתמיהין לאמר כי הוא חומרא בלא טעם אלא טעמא רבא איכא במילתא ליזהר מחשש איסורדאורייתא'

ז"ל ליקוטי מהרי"ח סדר אחרון של פסח 'מהראוי שלא להחזיק בחומרא זו באחרון של פסח שכיון שנוהג חומרא זו גם 13ביום אחרון אם כן מחזיק הדבר לחמץ גמור ולא ניחא להו למרייהו דישראל דלימא הכי'.

וראיתי הובא שהחפץ חיים ציוה על בני ביתו שלא ימנעו מלאכול שרויה כדי שלא לפגוע בשמחת יו"ט 14

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AGebroktz Or Non-Gebroktz That Is The Question!Rabbi Avrohom Hecksher

Quiz Time?? Answers can be found on back page. 2. How did the locusts in the time of Moshe differ from those in the days of Yoel?

לע''נ שרה בת ר' בערל ע''ה

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Quiz Time?? Answers can be found on back page. 3. How did the first three days of darkness differ from the last three?

“It’s up for grabs now…”

I first heard this phrase in May 1989 and it has stuck in my memory ever since. It had been articulated then by a commentator in reference to a moment about to happen that could potentially change the lives of many and indeed make its mark on the psyche of a generation.

The Jewish People’s archetypal ‘up for grabs moment’ took place over 3,300 ago in Egypt. Following 210 years of brutal slavery and oppression, the survivors of that experience were given an unfathomably difficult challenge. Having witnessed the miracles of the prediction and then execution of nine plagues brought upon their aggressors, Hashem told Moshe and Aharon to make a demand of the Jewish People from which they had no escape:

“Speak to the entire assembly of Israel, saying: On the tenth of this month they shall take for themselves – each man – a lamb or kid…..It shall be yours for examination until the fourteenth day of this month; the entire congregation of the assembly of Israel shall slaughter it in the afternoon. They shall take some of its blood and place it on the two doorposts and on the lintel of the houses in which they will eat it. They shall eat the flesh on that night…” (Shemos, ch.12, v.3 – 8)

“I shall go through the land of Egypt on this night and I shall strike every firstborn in the land of Egypt from man to beast…The blood shall be a sign for upon the house where you are; I shall see the blood and I shall pass over you; there shall not be a plague of destruction upon you when I strike in the land of Egypt.” (Shemos, ch.12, v.12 – 13)

On the one hand, to follow Moshe and Aharon’s instructions from Hashem was – they were told - their only way of being saved from the plague of the firstborn. On the other hand, suggests the Ramban, lambs were chosen to be the Pesach offering specifically because they were Egyptian deities. The Jews were being asked to take their taskmasters’ gods, slaughter them before their eyes, brazenly paste the animals’ blood on their doorposts and then roast their divinities’ flesh whilst the Egyptians looked on.

Furthermore, the timing of this command was during the month of Nissan, the month of the ram on the zodiac, believed by

the Egyptians to be the month of their god. Hence, the mitzvah of Korban Pesach in Egypt was clearly designed to require from the Jewish People an audacious and dangerous statement of faith in Hashem. Thankfully, they were up to the challenge.

For the UK Jewish community today, although the existence of a ‘do or die’ issue is not so obvious, I believe that we are in the midst of a defining period of time that challenges us to stand up and be counted. No matter which strand or level of Orthodoxy one associates with, the foundations upon which we stand have been shaken in recent years. Status quos that had been taken for granted since the Second World War can no longer be relied upon. Many Jews who grew up ‘traditional’ do not automatically choose Jews when they marry; significant numbers of others who were raised fully practising now question their parents’ ‘derech’.

Why is this happening now? The majority of Jews in the UK are descendants of immigrants who arrived either side of the turn of the twentieth century. Pioneers from that generation and their children built the infrastructure of communal establishments and services that we still benefit from today. Those Jews who stayed true to their faith then, did so despite great adversity. The Jewish energy and loyalty created by the choices and self-sacrifice of our Bubbas and Zeidas allowed subsequent generations to maintain their religious practises, without needing the same amount of exertion that began the momentum. Have we ever needed to struggle to keep kosher or regularly find new employment to allow us to keep Shabbos?

As each year passes our memories of the heroes of yesteryear fades and the energy that drives our Jewish journey further depletes. We find ourselves at a juncture in which we can either continue to ‘coast’ on our Jewish journeys, an option that has little cost yet is likely to have limited longevity. Or somehow we need to generate new impetus with self-sacrifice and idealism that will breathe Jewish life into our homes and communities. Rather than just following in the footsteps of those who have come before us, we need to recreate those footsteps ourselves.

Do we have the fortitude to rise to the challenge? Pesach offers an opportunity to throw off the shackles and redress our beliefs, traditions and priorities with renewed vigour. Our obligations of the Seder are designed to make us relive and not just remember. Let this be the start. Quite simply, it’s up for grabs now…

This article appears in the Pesach edition of the Federation’s Hamaor magazine – see advert below for more information.

A Thought For PesachRabbi Avi LazarusCEO, Federation

OUT NOW! PESACH EDITION 5775!

What’s Inside?Pick up a complimentary copy at Kosher Kingdom or for an emagazine, email [email protected]

THREE PARENT FAMILIESA Halachic perspective

EDMONTON 125A look at the Gedolim of yesteryear

AN INSIDE VIEWDemystifying Dinei Torah

ESCAPE FROM CASTELNUOVOA story of survival

PESACH 5775 / APRIL 2015

125 Years of Edmonton Federation CemeteryA Chevra KadishaSeuda to remember

3 ParentFamiliesA Halachic perspective

Escape from Castelnuovo di GarfagnanaA Story of Survival An Insider’s View of theBeis DinDemystifying Dinei Torah

קהלה קדושהחברת

בני ישראל

קהלה קדושהחברת

בני ישראל

Page 4: Oneg shabbos Pesach Edition

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The universal practice among Ashkenazi communities is to refrain from eating kitniyos on Pesach. There is considerable debate as to what exactly this prohibition encompasses and under which circumstances, if any, there is room for leniency. This FAQ aims to address some of the questions most commonly raised; for final rulings please consult your rav.

What are kitniyos?

Kitniyos (literally "small things") are grains and legumes that cannot themselves become chametz, but which Ashkenazi tradition has, since the era of the Rishonim (12th-13th century), considered forbidden to be eaten on Pesach. Rice, beans, lentils, and mustard are among the foods accepted to fall under the definition of kitniyos.

Why are they forbidden to be eaten on Pesach?

Three main reasons are given for this prohibition:

1. Rabbeinu Peretz (13th century) states that since both chametz and kitniyos are cooked in a similar fashion, kitniyos were prohibited to stop people mistakenly permitting the former on account of the latter1.

2. Rabbeinu Manoach (14th century) cites the potential for wheat to be confused for kitniyos, given their occasional physical resemblance2.

3. The Terumas Hadeshen (15th century) writes that the prohibition on kitniyos is based on the concern that there may be grain mixed together with kitniyos3.

Who does this tradition apply to?

Most Sefardi communities do not adhere to the prohibition on kitniyos, although some maintain it in a limited format4. But among Ashkenazim, the universal consensus is that it is forbidden to eat kitniyos on Pesach5. Although the Chacham Tzvi was quoted by his son, R. Yaakov Emden, as saying that he would have liked to rescind the ban on kitniyos if he had been able to convince other great poskim to agree, this agreement was not forthcoming6.

Are kitniyos treated in the same fashion as real chametz?

No, kitniyos are only forbidden to be eaten, but they do not need to be sold (as long as they are otherwise free from chametz) and it is permitted to derive benefit from them7. Additionally, the prohibition on kitniyos is waived, where necessary, for sick people and young children8.

Is cottonseed oil problematic?

While there was historically considerable debate as to whether or not kitniyos oils are prohibited9, the minhag nowadays is to be strict10. Cottonseed oil is produced from inedible cotton seeds and poskim are divided as to whether it falls under this stringency.

Some Israeli poskim maintain that the minhag is to refrain from using cottonseed oil11 and Kedassia adopts this position12. However, common practice in America, also endorsed by the LBD, is not to consider cottonseed oil kitniyos, based on the ruling of R. Moshe Feinstein, R. Yaakov Kamenetsky, the Tzehlemer Rav and others13. Consequently, it can be found in many American products that are imported to the UK.

1 Hagahos Semak 2232 Hilchos Chametz U’matzah 6:13 Terumas Hadeshen 1134 Birkei Yosef 453:1, Rav Pe’alim 3:30, Yechaveh Daas 1:9, Piskei Teshuvos 453:n6,5 Rema 453:1, Chayei Adam 127:1, Shulchan Aruch Harav 453:3-5, Kitzur Shulchan Aruch 117:4, Mishnah Berurah 453:6, Aruch Hashulchan 453:4-56 Mor U’ketziah 4537 Rema 453:18 Chayei Adam 127:6, Mishnah Berurah 453:7, Yechaveh Daas 1:9, Piskei Teshuvos 453:99 Be’er Yitzchak 11, Maharsham 1:183, Orach Mishpat 108-11410 Nishmas Adam 32, Avnei Nezer 373, Rivevos Efraim 7:257, Piskei Teshuvos 453:n2111 Halichos Shlomo 4:17, R. Yosef Shalom Elyashiv cited in Orchos Rabbeinu 4: p.166 12 Cheishev Ha’Eifod 2:1813 Sidur Pesach Kehilchaso 15:n26, R. Yisroel Belsky cited in Halachically Speaking: kitniyos p.4

What's the crux of the debate regarding whether or not quinoa should be considered kitniyos?

R. Moshe Feinstein, following the Chok Yaakov14, writes that peanuts and potatoes are not considered kitniyos, since they were introduced after the prohibition was already in effect15. Yet corn (a "New World” crop) is universally accepted to be kitniyos16. The discussion over quinoa largely focuses on why, within R. Moshe's framework, this should be the case.

According to many of the poskim who prohibit quinoa, R. Moshe only used his rationale for leniency in cases where the items under discussion were not that similar to existing forms of kitniyos17. In the case of quinoa, which, as with corn, they deem a "close fit" with the definition of kitniyos given by earlier poskim, these authorities believe R. Moshe would rule strictly. However, the poskim who do not regard quinoa as kitniyos take a more expansive approach within R. Moshe's framework, and contend that quinoa is less similar to existing kitniyos foods than corn is18.

I've just realised that the spices I've used to cook my Pesach food contain kitniyos and my guests have arrived. Do I have to throw it all out?

According to R. Asher Weiss, in extenuating circumstances such as these, there is room for leniency, though a practical ruling will depend on the specifics of the case19.

I'm Ashkenazi. Can I eat at my wife's Sefardi parents on Pesach if they will be cooking and serving the food in utensils that are used for kitniyos?

Although some take a more stringent approach20, many poskim rule that Ashkenazim may even eat (non-kitniyos) food cooked in a pot that had been used for kitniyos within the last 24 hours (ben yomo)21.

Is Diet Coke kitniyos?

Aspartame, the sweetener used in Diet Coke and other sugar-free drinks, is a derivative of corn, which is accepted to be kitniyos. The OU maintains that since aspartame is merely a derivative of kitniyos, the prohibition does not apply. They draw an analogy to musk, a by-product of the musk deer's blood, which the Mishnah Berurah is inclined to permit despite its prohibited source, due to its having been significantly altered from its original state22.

Other kashrus agencies, such as Rav Landau's hechsher, take a different approach, either because they believe that the Mishnah Berurah's ruling is limited to a bedi'eved (post facto) situation or because they do not feel that aspartame is sufficiently altered from its original status23.

The LBD maintains that avoiding Diet Coke on Pesach is a commendable stringency24. Conversely, the OU rules that even those who do not accept their rationale for granting a hechsher to Diet Coke are permitted to drink it based on the principle (the specifics of which are subject to debate25) that kitniyos is

"batel b'rov" (nullified in a majority of non-kitniyos food)26.

14 Chok Yaakov 453:915 Igros Moshe OC 3:6316 Chok Yaakov 453:1, Mishnah Berurah 453:417 R. Dovid Feinstein and R. Yisroel Belsky, as explained by R. Yehuda Spitz in “The quinoa – kitniyos conundrum”18 R. Hershel Schachter ibid., R. Moshe Heinemann cited by R. Tzvi Rosen in “Kashrus Kurrents: kitniyos by any other name”19 Kovetz Darchei Horaah 7:720 R. Yosef Shalom Elyashiv, cited in Yisa Yosef 1:87, does not allow food which was cooked in utensils that were used for kitniyos within the last 24 hours21 Zera Emes 3:48, Yechaveh Daas 5:32, Az Nidberu 8:20:422 216:7, OU document P-6923 R. Yirmiyahu Kaganoff, “Some kitniyos curiosities”24 LBD Pesach FAQs 201525 Chok Yaakov 453:6 & 454:3, Shulchan Aruch Harav 464:2, Chayei Adam 127:1, Be’er Yitzchak 11, Piskei Teshuvos 453:626 OU Kosher: what is kitniyot?

Kitniyos FAQ'sR' Joseph FaithMagid Shiur Nishmas Yisroel

Quiz Time?? Answers can be found on back page.

4. When the Jews asked the Egyptians for gold and silver vessels, the Egyptians were unable to deny ownership of such vessels. Why?

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Halachos reviewed by R' Dovid Tugendhaft

Page 5: Oneg shabbos Pesach Edition

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

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Chol Hamoed 2- Contradiction:

Chol & Moed…How to Connect Them?

CUTTING NAILS

Q. May one cut his nails (with scissors or nail-clippers) during chol hamoed?

A. The minhag among Ashkenazim is to be stringent and to avoid cutting both fingernails and toenails.1 Biting ones nails or to trim them by hand (without using an instrument) is permitted. 2

Q. Are there any times when one is permitted to cut his nails during chol hamoed?

A. Yes. There are several occasions on which one may cut his nails during chol hamoed:

 One of the reasons for the prohibition against cutting nails during chol hamoed is to ensure that one will cut them before Yom Tov and thereby give honor to Yom Tov. Accordingly, if one indeed cut his nails before Yom Tov but they grew back and he wishes to cut them again during chol hamoed, he is permitted to do so.3

 Some Poskim allow a person to cut his nails during chol hamoed if he was unable to do so before Yom Tov because he was extremely busy.4

 If one was unable to cut his nails before Yom Tov because they were too short and were not in need of cutting, one may cut them during chol hamoed.5

 If one cut his nails before Yom Tov and part of a nail was left attached, one may cut the remainder off during chol hamoed.6

 One may cut a child’s nails (under the age of bar or bat mitzvah) if they bother him or her.7

 One may cut his nails for medical purposes (e.g., he has a skin condition).8

Q. If one cuts his nails every Erev Shabbos, may he do so on Erev Shabbos that falls on chol hamoed?

A. Although there are those who permit it, the accepted custom is to prohibit it.9

BUSINESS & SHOPPING DURING CHOL HAMOED

Q. Why is it forbidden to do business during chol hamoed?A. There are two reasons why conducting business during chol hamoed is

forbidden:

1. Extra exertion – Chol hamoed is intended for learning Torah and enjoying the Yom Tov. If one would be permitted to occupy himself with business matters, he would become distracted and not give the proper respect to the Yom Tov. 10

2. One might come to write on chol hamoed.11

1 רמ"א סי' תקלב ס"א. 2 מ"ב סי' ס"ק ג עפ"י הגמ' שם יח.

3 מג"א ס"ק א ומ"ב ס"ק ב.4 ערוה"ש ס"ב.5 ערוה"ש ס"ג.

6 הל' חג בחג הל' חוה"מ עמ' רסד דלא גרע ממי שגזז בעיו"ט וחזר וגדל.7 עי' ערוה"ש סי' תקלא ס"ו.

8 שלא נאסר לצורך רפואה, וגם מצרף שיטה השו"ע שמיקל לגמרי בזה.9 עי' באר היטב סי' תקלב ס"ק א שכ' בשם הנחלת שבעה סי' נז שמיקל למי שעשה כן בכל ער"ש דמאי שנא מצורך

מצוה כמו נדה לטבילה, והרבה אחרונים חולקים עליו. ולמעשה המ"ב לא הביא דבריו, ואולי ש"מ שלא ס"ל הכי. 10 רא"ש פ"ק דמו"ק סי' כג.

11 נמ"י ד:, מגיד משנה פ"ז הל' יו"ט הכ"ב.

Q. What is included in this prohibition?A. All types of commercial buying or selling are included in the prohibition.12

Even doing business through a non-Jew is forbidden.13

Q. Does this mean that one may not go shopping for Yom Tov necessities during chol hamoed?

A. No. One may purchase whatever he needs for chol hamoed and Yom Tov, even if it is not food. Food or other items that will be used only after Yom Tov may not be purchased during chol hamoed.

 One may purchase items even if he is unsure if they will be used during chol hamoed or Yom Tov.14

 When buying items for Yom Tov, one may add to his purchase some extras of the same items even if they are needed after Yom Tov, since they are all being bought at one time.15

Q. May one purchase items over the internet during chol hamoed?A. If the payment is made during chol hamoed, it is considered the same as

buying in a store, which is forbidden unless the purchase is being made for a Yom Tov need (e.g., groceries, clothing, or accessories needed for Yom Tov).16 Placing an order without making a payment is permitted.17

Q. If there is a sale during chol hamoed which will not continue after Yom Tov and the price of the item will increase substantially, may one buy the item during chol hamoed?

A. Yes,18 one may buy the item on sale unless he knows that it will go on sale again soon and he will be able to purchase it then.19

Q. If an item was purchased and paid for before Yom Tov but was ready for collection only during chol hamoed, may it be picked up during chol hamoed?

A. No, it may not be picked up, unless it is needed for chol hamoed or Yom Tov.20 If the item was purchased before Yom Tov and is simply being delivered during chol hamoed, it may be accepted.

It is said in the name of Rav Chaim of Brisk that the kedusha of chol hamoed is identical to that of Yom Tov itself, but that there is a special allowance to perform certain melachos during chol hamoed. It is with this perspective in mind that we should approach the kedusha of chol hamoed. Just as we would not do – on Yom Tov itself – something which is not in the spirit of Yom Tov, on chol hamoed we should be careful not to do something that is not in the spirit of the day.

12 שו"ע סי' תקמג.13 טור סי' תקמג, בה"ל סי' תקלט ס"א ד"ה בין.

14 עי' פרמ"ג ריש סי' תקלז שדן דספק דבר האבד מותר. וכן פסק להקל בס' חג בחג עמ' שנב.15 כן סבר רוב פוסקים, באר משה בס' זכרון שלמה בסוף הספר אות סד, קובץ מבקשי תורה סי' קז בשם הגרי"ש אלישיב זצ"ל דכל שאין תוספת טרחה בקניית מצרכים לאחר המועד, מותר לקנותם. אבל האג"מ מובא בס' זכרון

שלמה על הל' חוה"מ בסוף הספר אות לח מחמיר בזה. 16 ס' זכרון שלמה פרק יב.

17 שו"ת עמק תשובה סי' פו, כיון שאין כאן ענין של מקח וממכר אלא הזמנה בעלמא.18 עי' מ"ב סי' תקלג ס"ק טז. וע"ע בבה"ל סי' תקלט ס"א ד"ה ומותר למחמיר בזה.

19 אג"מ מובא בסו"ס זכרון שלמה אות מ' ומ"א.20 משום טירחא, עי' בבה"ל סי' תקלט ס"א ד"ה בפרעון.

Quiz Time?? Answers can be found on back page.

5. Makas bechoros took place at exactly midnight. Why did Moshe say it would take place at approximately midnight?

In deep appreciation to the individual who takes time out of his busy schedule

to compile this amazing Dvar Torah compendium.HKB'H Yishalem Sechorom.

Collect the Whole Set

[email protected] videoshiurim-torahanytime.com

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

Page 6: Oneg shabbos Pesach Edition

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

We Are What We Do

One of the perennial topics that come up at the Seder is the nature of the dialog between the Wise Son and his father in the Hagaddah narrative. The Wise Son asks his father

"What are the testimonies, decrees, and ordinances that Hashem our G-d has commanded you?" The answer given to him is "Therefore explain to him the laws of the Pesach offering: that one may not eat dessert after the final taste of the Pesach offering."

Why is this terse answer an appropriate response to his all-encompassing question? The simple and perhaps the correct answer is that this statement "Ayn maftirin achar haPessach Afikoman" is the last Mishna in Perek Arvei Pessachim, which discusses the laws of Seder night. In fact, we tell him everything – from A to Z – from that Talmudic chapter. The law that one cannot eat anything after the Afikoman is "Z" – the last item in that catalog of laws found in the Talmudic Tractate dealing with Passover.

However, if we wish to engage in homiletics (which is very common on Seder night) one could interpret as follows: The Wise Son is asking a very fundamental question. We all realize how basic and fundamental the Exodus story is to our religion and to our historical experience. Still, the Wise Son is asking – why do we need this abundance of mitzvos that have to do with the Exodus? Would it not suffice with just one or two symbolic commandments to recall the event? Moreover, aside from all the many mitzvos associated with Pessach in general and the Seder night in particular, there are another several dozen mitzvos that the Torah identifies as being "zecher l'Yitzias Mitzraim" ]commemorating the Exodus from Egypt]. For example, the mitzvah of Tefillin and the mitzvah of redeeming the First Born are classified as being "zecher l'Yitzias Mitzraim". Why so many mitzvos? Why all these testimonies, decrees, and ordinances?

The truth of the matter is that the question the Wise Son asks is really the question the Sefer HaChinuch addresses to his son. In Mitzvah 16 (regarding the prohibition of breaking a bone from the Paschal offering), the author explains the reason for this mitzvah: On Seder night we need to feel like wealthy people, kings and princes. Kings and princes do not break bones when they eat their meat. Such behavior typifies one who rarely eats meat and wants to suck out the last bit of juice from the broken bone. The Chinuch writes that in order to feel and demonstrate that we are free and wealthy men (the experience of "Cheirus"), the Torah commands us to emulate such practices and not break the bones on Seder night.

Then, in a fundamental teaching, the author writes (to his son), "Do not think the number of commandments relating to the Exodus is excessive

and that one or two rituals would suffice for our children and grandchildren to not forget the historical events of the Exodus from Egypt. Such an idea (which is basically the question of the Wise son) is mistaken. My dear son, listen to this and it will give you a basic understanding into the reason for much of Torah and many of the mitzvos: MAN IS INFLUENCED BY HIS ACTIONS (Adam nif'al k'fi peulosov)."

The world says, "You are what you eat". The Chinuch says, "You are what you do" and "The way you act is the way you become."

The Chinuch gives a famous parable about a person who was a righteous individual – kind, compassionate, and kind-hearted. For whatever reason, he ended up in a profession where he needed to be cruel. In contemporary terms, we can picture someone who got in trouble with the mafia. They drafted him into their service and they told him that he was going to be their enforcer. "You are going to start breaking people's knees or we will break your knees!"

This person started out as a wonderful compassionate individual. But, as fate would have it, for years and years and years he needed to make his living by being an enforcer for the mafia, using all kinds of violent techniques to collect funds for his employers. The Chinuch writes that such a person will inevitably eventually develop a nature that is cruel and hard-hearted. You become what you practice. You are what you do.

On the other hand, he writes, a person who is mean and cruel but is forced into a profession in which he must be kind and giving will eventually become a compassionate person. This, he says, is what mitzvos are all about. It is not merely enough for us to do one or two things. The more you do the more you become. The fundamental idea of doing mitzvos is to change us for the better! The Torah wants there to be a lasting impression on our souls. By the performance of mitzvos we should CHANGE. There should be an impression. This lasting impression on our souls comes about by doing Divinely mandated actions over and over again.

Therefore, if we drink the wine, lean, emulate free wealthy men, do not break the bones and act the part, we will become like wealthy people, kings and princes. This is why we do not eat dessert after the Afikoman. We want the taste (of the Matza/Paschal offering) to remain in our mouths. We want to create a lasting impression to the mitzvos we do. This is what we tell the Wise Son. The desire to have a lasting impression is symbolic of what mitzvos are about in general. The goal of mitzvos is that we should become different, better, people. We achieve that goal by doing. The more we do, the better we become. This is the reason for the testimonies, decrees, and ordinances which Hashem our G-d has commanded.

Not Only One Has Risen Up Against Us

"And it is this that has stood by our fathers and us. For not only one has risen against us to annihilate us, but in every generation they rise against us, to annihilate us. But the Holy One, Blessed is He rescues us from their hand."

This is not a novel statement. It was obvious when the text of the Hagaddah was composed, and it is certainly obvious by now that there

have been many many people who have risen up to attempt to destroy us. It is a vast understatement to say that "not only one has risen up" against us! What then is the author of the Hagaddah telling us?

Furthermore, how does the narrative continue? "Go and learn what Lavan the Aramean attempted to do to our father Yaakov! For Pharaoh decreed only against the males, Lavan attempted to uproot everything..." Why is this the proof to the statement "Not only one has risen against us?"

Quiz Time?? Answers can be found on back page. 6. Why did the first-born of the animals die?

13 ONEG SHABBOS HAGGADAH

Rabbi Pearlman

עבדים היינו

The passage in Devarim continues that you must tell

your son, “We were slaves to Pharoah in Egypt and

Hashem brought us out of Egypt with a mighty hand.”

It is quite puzzling that the haggadah apparently mis-

quotes this text, as it says (discrepancies italicized) “We

were slaves to Pharoah in Egypt and Hashem Elokeinu

brought us out of there (mi-sham) with a mighty hand

and an outstretched arm.” The haggadah Baruch

She’Omar leaves this unanswered, asserting that this

point poses some difficulty. It also is somewhat sur-

prising that, as far as can be ascertained, none of the

vast number of editions of the haggadah deal with this

problem.

Perhaps it could be suggested that yad chazakah ‘a

mighty hand’ refers to an immediate demonstration

of supernatural power, while zeroa netuyah ‘an out-

stretched arm’ refers to the long-term Divine protection.

If so, then the Torah restricts itself to the former, when

a very quick powerful and immediate show of force

was required to remove the Children of Yisrael from the

clutches of the iniquitous Egyptians. This was effect-

ed by Hashem whose four-letter Name represents His

attribute of mercy, which is necessary for the preser-

vation of the nation of Yisrael, who may not have been

deserving of this at that time (cf Dayeinu; and see Rab-

beinu Bachye, Devarim 16:14, that Pesach represents

the Divine attribute of chessed). Hence Hashem the

merciful took us out of Egypt (with emphasis on Egypt,

where the debauchery and defilement had reached an

unprecedented nadir) with His mighty hand (of power-

ful and immediate effect.)

The haggadah, however, is talking to us, not only about

the time in Egypt, but throughout history, when our for-

tunes have fluctuated. Accordingly, Hashem Elokeinu

took us out with both middas harachamim and mid-

das hadin, which is the attribute to which Elokeinu re-

fers, from there ‘mi sham’ which is also the gematria

of Mitzrayim (380) i.e. not necessarily from Egypt, but

from wherever we have been exiled or oppressed. This

is done by means of His mighty hand and His out-

stretched arm – thus representing both methods of sal-

vation – the short, quick, powerful “knockout punch”

of the mighty hand, and the long-term protective Divine

out-stretched arm, over the millennia.

An alternative answer for the addition of the out-

stretched hand (but not the other two changes) is given

by the Netziv, in Ha’emek Davar on Shemos 6:6 (n.1)

where he defines the mighty hand and the outstretched

arm in a different manner.

The OnegHaggadah של פסח

לע''נ ר' בנימין יוסף בן געדל ע''ה

based on MaggidNORTH WEST LONDON’S DIVREI TORAH ON THE HAGGADAH

הגדהCompanion

ONEG SHABBOS HAGGADAH 34

Rabbi Naftali SchiffExecutive Director, Aish UK

וירעו אתנו המצרים

A nti-Semitism has been part of the Jewish story

since the birth of our nation. Astoundingly, the

first reference to the word עם “Am” in the Torah is from

none other than Pharaoh himself, when, in a thinly

veiled precursor to the longest hatred, he refers to עם

Am Bnei Yisrael becoming stronger and more בני ישראל

numerous than the Egyptians. Pharaoh then presents

his final solution saying הבה נתחכמה לו Let us deal wise-

ly with them. The birth of the Jewish nation and an-

ti-Semitism are simultaneous!Within the context of the Seder, there comes a deep

awareness that hatred of the Jew is as endemic to Jew-

ish history as is our spectacular survival. As we raise

our glasses and sing Vehi she’amdah we are recognis-

ing the fact that anti-Semitism is not just inevitable,

but rather that it is as unique as we are. It comes with

the territory of “shimcha hagadol vehakadosh oleinu

korosso”. The hatred and persecution that we have ex-

perienced has never been limited to one era, location

or specific reason. We have been persecuted both for

being rich and for being poor, powerful and weak. We

have been called Communists and capitalists. None of

these are reasons to explain anti-Semitism, rather they

are excuses to mask an underlying seemingly irrational

hatred. On Seder night, we sing these words with a sense of

confidence, trust and joy. Anti-Semitism becomes a

badge of honour, a medal of pride. We accept that the

nations of the world do not see us as equal; in fact often

they are more aware of our singularity and spiritual

prowess and influence than are we. As much as Jews

may try to lie low or assimilate, ultimately the nations

do not allow us that luxury. As Rabbi Chaim Volozhiner

is reported to have said, ‘When the Yidden don’t make

Kiddush, the non-Jews make havdalah’. We appreciate

that anti-Semitism is part of our national narrative.

We were taken out of Mitzrayim for a reason, to become

the קדוש וגוי כהנים kingdom of priests and holy ,ממלכת

nation, to be partners with Hashem in bringing the

world to the stage when all of mankind will come to an

awareness and live with the reality that the world has

a Creator and a Sustainer and we, the Am Hanivchar

the ‘Chosen People’ have a unique purpose. It is there-

fore inevitable that there will always be dark forces that

seek to stop us in our tracks. The Gemara in Shabbos

89 says עליו לעכו''ם שנאה שירדה הר סיני הר Why is it‘ , מאי

called Har Sinai? Because sinah/hatred came down to

the non-Jews upon it’ namely that הר סיני is related to

the word שנאה hatred as, by accepting the Torah, we

accepted the reality that there would be those who are

out to stop us in every generation.So we sing Vehi she’amdah, as if to say, we are proud

bearers of the torch; we know that in every generation

there will be those who rise up against us, because of

what we represent. At the same time, tonight we re-

affirm our trust in Elokei Yisrael; we know who we

are; we are aware of our responsibility and we live with

a confidence that ultimately Klal Yisrael will always

prevail, as the message that we bear is indeed the pur-

pose of the creation itself.

The Oneg Haggadah Companion של פסח

הגדהOut Now! email [email protected] for the e-version or go to issuu.com/jamevents

Page 7: Oneg shabbos Pesach Edition

PESACH INSIGHTS

I saw an interesting observation. The expression "For not only one has risen against us to annihilate us" means something different. If we look at the world and at all the ideologies that have come across the world stage, so many ideologies began with one person who developed a following. From one person an idea took hold. For instance, Martin Luther started a movement (Lutheranism). Karl Marx had an idea (Marxism). Millions and even billions of people followed the idea of one man. A person comes up with an idea; people take to the idea; they propagate the idea, and the idea becomes widespread among people – but it originated from one man with one idea.

There is an exception to this rule and that is anti-Semitism. Anti-Semitism is a movement by which various people throughout the ages have had various reasons why they hate Jews. The reasons, however, are rarely the same reason. "For not one person alone rose up against us to destroy us." There is something different about anti-Semitism: It was not merely one person's idea. Person A had one idea why he was anti-Semitic; Person B had another idea why he was anti-Semitic, and so on down the line. One person said it was racist; another person said because they do not like our noses; some people said because they do not like the way we act. They converge at the same point of hatred, but they begin with a variety of often contradictory reasons and ideas for their hatred.

What does that say? Not only one stood up against us. Anti-Semitism in its various forms has been promoted by so many people. However, everybody has a new complaint, finds a new flaw, comes up with a new idea why to hate us. The bottom line, however, is the same – they all hate us.

Come and hear – because Pharaoh followed Lavan. If he was merely following in Lavan's footsteps, he would need to uproot everything – get rid of all the Jews – exactly as Lavan tried to do. But, no! Pharaoh had a new form of anti-Semitism: Only kill the males. This was something new.

This is the way it has been throughout the generations. The "miracle" of anti-Semitism is one of the greatest proofs of the existence of the Almighty. Most "isms" come and go, whether it is humanism, socialism, or communism. But there is one "ism" that has been with us since time immemorial – anti-Semitism.

It started with Lavan, thousands of years ago. It continued with Pharaoh and then with other enemies. It continued with Nevuchadezzar, the Greeks, and the Romans. It continued with the Moslems and the Spanish and the Catholics. It continued with Chelminiski and the Ukrainians and with the Nazis. This has been going on for thousands and thousands of years.

What does that tell you? It tells you that it is not our noses and it is not our faces and it is not this and not that. It is not because we control the world or because we do not control the world or we are too poor or too rich. It is because our enemies understand on some level that we are the nation designated by G-d and put here in this world to spread His Word. That fact is what they cannot take. That is why they hate us.

It comes in different forms. It comes for different reasons. "Not for one reason alone have they risen up against us." The miracle is that in each instance and in each generation "G-d saves us from their hands."

Here we are in 2015 where so many millions of people thought that "if we have a State" that will cure anti-Semitism. They thought, "if we act like everybody else" that will cure anti-Semitism. We want to be normal like everybody else.

Three hundred thousand people are massacred in Darfur without much of an international reaction but the United Nations goes ballistic when an Israeli bulldozer runs over one woman by accident. What is that saying?

Not only one has risen up against us to destroy us. G-d alone, nothing else, saves us from their hands. Not the State, not normalization, not assimilation. Only G-d saves us from their hands, in each and every generation.

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Quiz Time?? Answers can be found on back page.

7. How did Moshe show respect to Pharaoh when he warned him about the aftermath of the plague of the first-born?

Bubby's BlogWHAT IS A BAD PLACE?

A single statement said to me by a holy woman when I was 37 years old turned my whole life inside out – or rather, outside in.

After living for 15 years in an Indian ashram, I had come to Israel to search for my Jewish roots. A friend who was editing a book asked me to write a chapter on “Holy Women in Israel.” My search led me to a ramshackle rural settlement in the Jezreel Valley to meet Rebbetzin Chaya Sara Kramer. I had been told that she was a Holocaust survivor. At the age of 20, she had been taken to Auschwitz, where her whole family had been murdered on the first night there. She had been kept alive to be experimented on by the notorious Dr. Josef Mengele. Now I was sitting across a rickety table from Rebbetzin Chaya Sara, eating cucumbers and farmers’ cheese, interviewing her about her life, and particularly the Holocaust.

“Auschwitz was not a bad place,” she said to me.

What? I was sure that I hadn’t heard her correctly. I asked her to repeat her statement.

“Auschwitz was not a bad place,” she repeated clearly. “There was a group of religious girls there. We stuck together. And all the mitzvos ]commandments] that we could keep, we did keep. For example, one girl kept track of the days, so we always knew when it was Shabbos, and whenever possible, we avoided doing any forbidden work. We recited blessings over our food, meager as it was.”

The holy woman fixed me with her pale blue eyes. “A bad place is a place where Jews can observe mitzvos, but don’t do them.”

With that, she inverted my whole reality. According to her, “bad” and “good” had nothing to do with what happened to you. All that really matters is what issues from you.

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Page 8: Oneg shabbos Pesach Edition

8

Eretz HaTzviRabbi Zvi TeichmanCongregation Ohel Moshe, Baltimore, MD P

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Here I Am, My SonThe ‘Four Sons’ represent the challenge in successfully conveying the depth of our

relationship with our Creator in each generation to our children.

If we talk about raising four types of children there must be a parallel in the lives of our Patriarchs that serve as the paradigm guide for us to effectively navigate this difficult journey. It is remarkable to observe that there are only four sons who directly receive and are conferred the title ‘my son’, by the Patriarchs.

As they head for the Akeidah, Yitzchok begins to suspect what his role might be, looking for support he calls out “my father”, and Avraham lovingly reassures him

“Here I am, my son”. Yitzchok, although old and blind is still holding out hope that his cherished son Esav will yet reach his potential. He warmly beckons him “my son”, requesting of him to prepare delicacies so that Yitzchok would attain a blissful state of prophecy and bless him appropriately.

Although Yaakov is not consciously called ‘my son’, by his father Yitzchok, nevertheless when Yitzchok senses the scent of the Garden of Eden emanating from the son in front of him, he declares “see the fragrance of my son is like the fragrance of a field”, affirming this son’s status as deserving of blessing, and promptly blesses him.

Finally, the beloved son 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, “I know, ‘my son’, I know”.

ONE IS WISE: After Avraham asserts his bond as a dutiful father and proceeds to the Akeidah, his son Yitzchok confoundedly inquires, “Where is the burnt-offering?”

Doesn’t this echo the Wise Son’s question: “What are the testimonies, decrees and ordinances that G-d, has commanded you?”

They both quest for understanding in the face of baffling questions, at times frustrated when they are faced with expectations that don’t always add up. How can we expect them to simply follow blindly?

Avraham offers no logic, no reason, but something much more compelling. “I am here, my son!” I am here for you! G-d has a plan, and we are committed and in this together and the challenge is as great for me as it is for you! There is a mission we have been chosen for, there is a Father in heaven we can rely on, and I know that I can only expect of you an allegiance that is equal to my own loyalty!

This is our instruction to the father, ‘and you too, should tell him (all) the laws of Pesach (to its last detail)...’, emphasizing the importance of his equal devotion and involvement.

ONE IS WICKED: Yitzchok 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 the firstborn. Esav asks: “Look, I am going to die, so of what use to me is the birthright?” Is this not the precursor to the Wicked Son’s cynical question: “What is this service to you?”

Yitzchok knew the only way to reel in this wayward child would require, not only an affirmation of his unconditional love towards Esav, and he said to him (affectionately)

“my son”, but also a display of utter joy in the serving of G-d. He seeks to engage Esav by requesting of him to capture and prepare the ‘delicacies’ for him and enjoying them with him.

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

The Midrash describes how the Jews in Egypt were wary of performing circumcision upon themselves and thus disqualified from partaking of the Paschal Lamb. G-d infused it with a scent from the Garden of Eden into the meat thus enticing them to partake. Their teeth ‘ached’ to devour it, but they were shunned because they were uncircumcised. They immediately conceded by undergoing circumcision and dined with their brethren. With gusto we express to the Wicked Son: It is because of this that G-d 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. And also you shall ‘blunt’ his teeth. We create a irresistible excitement that causes the wicked son to weaken his stubborn resolve and compels him to join us in this thrilling devotion! Had he been there he

would not have been redeemed. We are not G-d forbid asked to reject him, but rather to create such a state of ecstasy in our observance that he will feel that he is ‘missing the boat’!

ONE IS SIMPLE: Yaakov of all the Patriarchs is faced with constant challenges to his faith. The snatching of his beloved bride, the abuse of his daughter Dinah, the vengeful hatred of his brother Esav, the larceny of Lavan and of course all the heartbreak in the episode of Yosef.

Yaakov was a simple man, abiding in tents. Yaakov had a simple request, to quietly devote himself to G-d in the tents of Torah. But life is about challenge, trials and tribulations. He was tested time and again to see how he would react.

When Yaakov discovers he has been duped by his nefarious father in law, Lavan, he exclaims in utter astonishment and frustration, “What is this that you have done to me!” The simple one seeks an uncomplicated life. When events develop that detour him from his ‘noble’ pursuits, questions of faith arise. Self-doubting, his relationship with G-d is questioned, “What is this?!” Am I unworthy or being cast out?

When Yaakov receives his ‘seal of approval’ from Yitzchok as a deserving “son”, the fragrance Yitzchok smells is the scent of Gan Eden. It is an aroma that accompanies those who carry with them a awareness that every occurrence in our lives and how we deal with it reflects on the ‘master plan’ that is uniquely devised for each individual, and on our living up to the expectations of us.

When we lose our ‘scents’ of direction, we lose that conduit which infuses our life with the uplifting and encouraging fragrance of Gan Eden! It was Yitzchok instructing the noble son in front of him, to never doubt that worthiness. Despite the tests that at times give one reason to “question” oneself, one must stay focused on the truth, that Hashem directs every nuance and detail in a ultimate test of endurance that serve to bring out and develop our greatest qualities.

To overcome questions of the ‘Divine Plan’ and to avoid self-doubt, it is imperative to be conscious of the ever present hand of Providence. It is equally significant for one to know that we each have a unique role to play that no one can duplicate or fill.

We thus encourage this Simple Son by reassuring him, “With a strong, (steady and directed) hand, G-d took us out of Egypt!”

ONE IS UNABLE TO ASK: There are children who have a complacent and accepting nature. No matter what comes their way, they deal with it. Wherein lays their strength? Yosef never asks questions. He is told by Yaakov, his father, to seek out his brothers, he knows they hate and resent him, yet he dutifully proceeds to carry out his mission, no questions asked. He follows what he is told, with the consequences quite familiar to us all! He faces all sorts of ordeals in his role as a slave, acquiescing to all that he is requested to do, with great dispatch and nary a complaint. Was Yosef merely a wimp?

Regarding Yosef the Torah attests time and again, His master perceived that Hashem was with him. G-d was with Yosef. When Yosef innocently tries to redirect his father’s hands during his blessing of Efrayim and Menashe, Yaakov assures his son,

“I know, my son, I know”. The Lev Simcha quoting the Seder HaDoros informs that Efrayim and Menashe were twins and Yaakov was intimating to Yosef, I know better than anyone the rivalry and consequences of twins. At this moment Yaakov displays his profound understanding of the Divine Plan in hindsight, from the perspective of distance and his own personal history with a similar situation.

But Yaakov expects Yosef to accept, with his greater level of faith, the hand of G-d even as he enters the unknown. Only one who lives with G-d as a constant presence, as Yosef proved time and again that he did, can accept with joy and alacrity the mysteries of the Divine Plan. ‘You’ shall initiate to him. ‘You’ is used in the feminine gender, את, perhaps to underline the role the mother plays in planting this vital constant awareness of Hashem in all our activities.

Perhaps it seeks to intimate the role of his mother, Rachel, who possessed this quality to remain silent, accept and not ask, gladly providing her sister the ‘signs’ she needed to save her from embarrassment. Only one who lives with G-d can act so selflessly! We conclude with the sentiment, Because of this G-d did to ‘me’, stressing the very personal companionship of G-d in all that we do.

If we succeed in implanting within a child his special connection to G-d, his silent devotion will reflect greatness as it was so radiantly displayed in the personality of Yosef the Righteous One. Do we live with a sense of mission? Do we enthuse all we do with joy? Do we realize how truly privileged we are? Do we live with G-d as our ever-present Guide and Mentor? Pesach is about the very core of who we are, how we live and what we yearn for! How we raise our children and how healthy they will turn out is contingent on the vitality of our own relationship with our Father in Heaven!

QUIZ TIMEANSWERS

1 Since children don't bring Korbonos there was no need for them to go.2 The plague brought by Moshe was composed of one species of locust, whereas the plague in the days of Yoel was composed of many

species.3 During the first three days the Egyptians couldn't see. During the last three days they couldn't move.4 During the plague of darkness the Jews could see and they searched for and found the Egyptians' vessels.5 If Moshe said the plague would begin exactly at midnight, the Egyptians might miscalculate and accuse Moshe of being a fake.6 Because the Egyptians worshiped them as gods, and when G-d punishes a nation He also punishes its gods.7 Moshe warned that "All these servants of yours will come down to me" when, in fact, it was Pharaoh himself who actually came running

to Moshe.

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