Oneg shabbos Vayikra

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And God called to Moses...(Vayikra 1:1)The Rosh in his commentary to the Torah explains that the aleph in the word

vayikra, with which the third book of Torah begins, is reduced in size to reflect the humility of Moshe Rabbeinu. Remaining to be understood is why this hint to Moshe's humility is placed specifically at the beginning of Sefer Vayikra.

Vayikra opens with the numerous and complex laws concerning the Temple sacrifices. With the destruction of the Bais Hamikdash, prayer - avodah (service) of the heart - replaced the avodah of the sacrifices. Yet in the Gemara (Berachos 32b) we are informed that from the time the Beis Hamikdash was destroyed, the gates of prayer were also locked. But the gates of tears were not locked. Rashi explains that the gates of tears refers to another type of prayer - prayer with tears.

Thus we learn that there are two distinct types of prayer - prayer with tears and prayer without tears. Let us examine these two types of tefillah.

Rabbi Chaim of Volozhin in Nefesh HaChaim, describes how Hashem created the world with an intricate system of spiritual powers, through which God's bounty and influence is brought into the physical world. This system is activated by Torah learning, mitzvos and tefillah. God put us into this physical world so that we could earn the ultimate spiritual reward which He desires to bestow upon us - an intimate relationship with him. We do not simply earn this reward. Rather we create that relationship through our actions in this world. By learning Torah, doing mitzvos and davening, we furnish the energy to activate the framework through which God relates to this world.

It is in this context that the Gemera says in Berachos (7a) that Hashem prays. Rashbah explains that Hashem's desire is to bestow His Divine benevolence upon us. But He has decreed that we must initiate this relationship. It is as if He prays for us to do our part so that He can fulfill His true desires. When we daven to '..Give power to Hashem ', it is this to which we refer. By fulilling the conditions He has set, we give, as it were, the power to Hashem to shower His bounty upon us.

Berachah, the Rashbah continues, refers to something which increases, enhances and intensifies. (A breichah, for instance, is a stream in which the flow of water is constantly increasing and intensifying). Our berachah is a means to open up the conduits of Hashem's good to the world by entering into a relationship with Him. When one makes a berachah before he eats, he activates those spiritual realms through which God provides food and opens wider the conduits of God's bounty. He thereby replenishes that which he is eating. On the other hand, one who does not make a berachah is like a thief, for he does not compensate for what he removes from the world (Berachos 35a).

Rabbi Yosef Leib Bloch in Shiurei Da'as on the korbanos (sacrifices) shows how the sacrifices served to unite and elevate all mundane powers towards the service of Hashem and thereby activated the system God created to bring the world to fulfillment of His purpose. Maharal adds that the greatest power to activate the spiritual realms emanated from the Beis Hamikdash and with its destruction those specific gates were locked. (One can still penetrate even locked gates but only with great effort and difficulty.)

There is, however, another type of tefillah that was not affected by the destruction of the Beis Hamikdash, the passive tefillah of tears and submission. In this context, berachah has a totally different connotation. The Jew stands before God and bends his knee and says: "Baruch - You, God, are the source of all blessing and without You I don't even have a leg to stand on. I bend my knees in recognition of this, Atah - It is you, God, and not I, who can provide for my very existence and for my most basic needs." At the beginning of Shemoneh Esrei, which replaced the temple sacrifices, the Jew bows his body in total subjugation and submission as he proclaims these words. But once he recognizes this fact and submits himself into God's hands and calls upon His name - Hashem - then he can stand erect knowing that Hashem is his support. This is the tefillah of tears, a passive, yet very potent power.

All of tefillah expresses this idea: "Heal us God and we will be healed." is not only an entreaty but also a statement of dependence and submission. Even when the sacrifices were still brought and were offered with the intention of affecting the celestial realms and opening the conduits of Hashem's blessing, this attitude of complete submission was still part of the offering. Both Ramban and Sefer Hahinuch explain that one must identify with the animal being slaughtered as an act of self-negation and submission to God.

R' Simchah Bunim of Pshischa, said that even though the gates of tears remain open, nevertheless gates are necessary to prevent improper tears from entering. The tefillah of tears must be composed of tears of hope, trust and faith that God will help, not tears of depression, dejection or despair.

Sefer Vayikra, which details the sacrifices of the Bais Hamikdash, begins with a hint to Moshe's humility because all avodah - whether avodah of the heart or that of the sacrifices - requires self-negation and submission. It requires, even in its active form, a realization that ultimately all emanates from God and all that we do is, in the final analysis, only an expression of submission to God's will. For this one needs humility. Hence, the small aleph - both a sign of humility and the letter which represents God's oneness and unity. It is with this word: Vayikra, with its small aleph, that God calls to man to serve Him both actively and passively, to bring the world to its completion.

21th Mar ‘15 א' ניסן תשע”ה

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Quiz Time?? Answers can be found on back page. Information taken from Ohr Somayach Institutions, www.ohr.edu

1. Who does the word “eilav” in possuk 1:1 exclude?

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2. Name all the types of animals and birds mentioned in this week’s Parsha.

A Tzaddik in Our Times HaRav Elchonon Halpern זצוק"ל on the Shloshim

Your Weekly Spark of ChassidusRabbi Tal Moshe ZweckerMipeninei Noam Elimelech

Rabbi Elchonon Halpern zt"l of Golders Green, London, who was niftar last month, published a series of seforim named יפה שיחתן של עבדי אבות he in which he relates authentic stories of tzaddikim which were passed on to him through his Rebbes and reliable sources. In addition to being a Gaon and a great G-d fearing Jew, R Chuna, as he was known, was also a master of wonderous chassidish story telling.

But the following story is something which he attempted to conceal, due to his great modesty, as it involved him. Even R'Chune himself was unable to predict its riveting conclusion, which occurred only 2 days after his petira.

I bought the Rov's seforim שיחתן right after they were published and יפה read them several times during the years. In the first volume R Chune relates about a yid who was very ill ל״ע who came to ר הערשעלע זידיטשויווער for a bracha and a yeshua for his illness. R Hershelle Siditchiver asked the man to stay for Shabbos and to listen to his Torah, saying that if the right Torah will occur to him it might bring him a yeshua.

It was תרומה The holy R Hershelle Siditchover started with the first .פרשת Rashi: ויקחו לי תרומה. Says rashi: לי לשמי. The Rebbe said that the גימטריה, the numerical equivalent, of the word תרומה combined with Hashem's name, which is the equivalent of 26, totals in combination the same numerical equivalent as

the word רפואה שלימה. The yid who listened to the Torah naturally had a refueh shleimeh and lived a long life.

Rav Elchonon Halpern adds in his Sefer that here in our community of Golders Green there was also a yid who was very ill and had a קמיע( a talisman, or amulet, as it Is called in English) written for himself with those 2 words, תרומה and the Shem havaye (the Holy Name), and he is b"H cured of his illness and B"H lives a healthy life. In his great modesty Rav Elchonon did not mention who wrote that קמיע and for whom. It was of course Rav Elchonon himself who wrote that kameya.

On Tuesday of פרשת תרומה R Elchonon Halpern was niftar.The yid who R Elchonon wrote that kmeieh for was named R Tzvi Meir Lerner, who davened in Rav Elchonon's shul in Golders Green. Two days after Rav Elchonon was nifter R Tzvi Meir Lerner, passed away as well. He was niftar on the following Thursday evening and was buried on Friday erev shabos Parshas תרומה.

His children showed the kameya during the shiva. It was hand written on parchment as instructed by R Elchonon זצ״ל. (After the ת there is a י, after the ר there is a ה and so forth).

It is amazing how R Elchonon with his great צדקות and צדיקים was אמונת able to be קמיע ואתמחי גברא It is amazing how it only worked as long ,איתמחי as R Elchonon was alive. Similar stories happened in the past with kameyas written by earlier zaddikim. As soon as they passed on the kameyas in many cases simply vanished. And it is interesting that they both passed away during the week of פרשת תרומה

Let the zechus of the zaddikim and אמונת צדיקים bring us all yeshuos and Hashpo'os tovos, amen

לעילוי נשמתהרב הגאון ר' אלחנן היילפרין זצוקלל''ה

לרגל השלושים של הסתלקותו

Spilled InkBefore Rav Mendel Rimanover was revealed as a Tzaddik and Rebbe

possessing ruach hakodesh, divine intuition, he appeared at Rebbe Elimelech’s table as just another chassid, a regular devoted follower. One Shabbos, the Rimanover was sitting with all the other chassidim when the shamash brought in the Rebbe’s soup and placed it in front of the Rebbe. The Rebbe took the bowl of soup in his hands, overturned it, and spilled its contents onto the table. Suddenly gripped with fear, the Rimanover shouted, “Oy! Rebbe! Surely they will put us all in jail. You must stop immediately!” The other guests almost burst out laughing at hearing such strange remarks coming from Reb Mendel, but they restrained themselves in the presence of their holy Rebbe. Rebbe Elimelech said to Reb Mendel,

“Relax, my son, we are all safe. We are all here right now.” The others were astonished at the Rebbe’s remarks until Rebbe Elimelech explained what had transpired that had led him and Reb Mendel to say what they did.

“A high-ranking government official had decided to pass a harsh decree

against the Jews. He had tried many times before, unsuccessfully, to write out charges and have the king stamp and seal them with his ring. Today he wrote out the charges once again, determined that this time nothing would stop him from carrying out his wicked plan. He was about to use sand to blot the ink and dry it when I overturned my soup bowl. The official became momentarily confused, picked up the inkwell instead, and proceeded to spill ink all over the accusatory letter he had just written! This young man,” the Rebbe concluded, indicating Reb Mendel, “was able to witness what I did, but only by divesting himself fully from the physical world. He forgot that we were in fact here in this room. He imagined that I had actually used my hand and physically overturned the inkwell. He became frightened, and in his terror he called out for fear that we would be arrested for my actions.”

Now everyone understood what lofty a level of ruach hakodesh this young man could perceive.

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3. What two types of aveirah does an olah atone for?

When looking at the qualities a shochet must possess, his competence and skill is taken for granted. No shochet can practice shechita until he has been qualified by a Rov or Beis Din and is armed with a certificate that testifies to this ability. This certificate, signed by the Rov or Beis Din, is known as ‘Kabbala for Shechita’ and is occasionally accompanied by another certificate called ‘Hoda’ah’, which is testimony from a senior shochet on the new shochet’s competence.

But no less important than a shochet’s skill is the absolute requirement that a shochet possesses Yiras Shomayim, fear of heaven, or piety. The Shulchan Aruch discusses this requirement in two places in Yoreh Deah. In chapter 18 of Yoreh Deah, paragraph 17, the Shulchan Aruch discusses the laws of a shochet checking his knife for smoothness, i.e. to ensure that there is not even the minutest imperfection on the blade of the knife. He quotes the Rabbeinu Yonah in the sefer Shaarei Teshuva; “One needs great concentration and Yiras Shomayim to check the knife”.

The requirement for Yiras Shomayim is further repeated in Shulchan Aruch Yoreh Deah 39.11 and 39.13, where the rules of inspecting the lung are elaborated on. For example, the Shulchan Aruch refers to a case where a slight adhesion (known as a sircha) was found and the shochet lifted the adhesion with his finger and it snapped; this type of adhesion is not a problem but the Shulchan Aruch states that the inspecting shochet must be a Yorei Shomayim.

However in the second example on this, the Shulchan Aruch adds one more word – ‘merabim’ -literally, ‘from many’. What does this mean?

The obvious source for this phrase ‘Yorei Shomayim Merabim’ is a posuk in Nechemia 7.2 where Nechemia describes the ruler of a palace charge of Yerushalayim, Chanania, as a faithful man (Ish Emes) and a ‘Yorei Shomayim Merabim’. But what does this mean?

Rashi, in his commentary to Nechemia, explains this to mean ‘miyomim rabim’ – long established – i.e. someone with a longstanding reputation as a yorei

shomayim. This explanation is also found in the sefer Daas Torah from the Maharsham chapter 39.60 in the name of Buchacher Rov - that the public should consider him as an established yorei shomayim. There is a practical application to this says the Maharsham – if for some reason the public does not consider him an established yorei shomayim even if he actually is, then he cannot act as a shochet.

There is however another interpretation of this. The commentary. Ibn Yichya on Nechemia translates the phrase in Nechemia as meaning a greater yorei shomayim than the general public or even of gedolim. This means a person of intense piety - and this is why the possuk says Merabim and not Yorei Shomayim B’emes – in truth – which is the phrase that should be used (Shmuel 12.24)

Why, however, is this requirement to be a Yorei Shomayim only found in the Shulchan Aruch and not in the gemoro or mishnayos? This question is found in the sefer Tuv Taam Vodaas from R’Shlomo Kluger Vol II Chapter 33, who says that originally when the Rov would stand at the shochet’s side to check the shochet’s knife, no extraordinary piety was required from the shochet, as long as he was a frum Jew. But since the practice today is that each shochet checks his own knife, it is crucial to require that the shochet be an established Yorei Shomayim so that he can detect any slight imperfection.

But it is not only in the knife or lung inspection that intense Yiras Shomayim is required. During the shechita act itself one of the prime halochos is that the cut should be done continuously without even a split second delay. Yet another halacha requires that the cut be done by slicing and not chopping, i.e. the cut must be horizontal and no downward pressure may be used. The only one who knows if he did the shechita properly is the shochet himself and if he has made a mistake he must ignore the embarrassment and declare the shechita invalid. This takes an enormous amount of courage and it needs real Yiras Shomayim to ensure that no Jew will eat that animal.

It is for this reason, that when certifying a shochet, his yiras shomayim must be evaluated and if passed must be recorded in his Kabbala certificate.

The Yiras Shomayim of a Shochet

Dayan LichtensteinRosh Beis Din, Federation

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The Weekly Halachic Conversation

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah H

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Preparing for Pesach

There is a mitzvah to learn the halachos of Pesach thirty days before Pesach. We learn this from Moshe Rabbeinu who taught Klal Yisroel about the laws of Pesach Sheini on Pesach. Therefore, since we are within this timeframe, let us analyze one particular aspect of preparation people often make at this time.

SELLING CHOMETZ – IS IT JUST A JOKE?

The Torah instructs us to get rid of any trace of chometz in our possession. This lends a problem to one who owns a lot of chometz in his home or workplace; how can he possibly just throw out all that chometz? Therefore, many people sell their chometz to a non-Jew by means of their Rov.

It is surprising just how few people actually realize what type of business contract they sign when they go to their Rov to sell their chometz. Contrary to popular belief, this is not just a standard ceremony making it easy to keep chometz in one’s home over Pesach, but a real binding document of sale of his chometz to a non-Jew. Even though the non-Jew does not ever come to take the chometz he has bought, and the Jew receives no payment, it is a business contract just like any other.

The Mishnah (פסחים כא.) tells us that one who has a lot of chometz, and finds it difficult to destroy, can sell it to a non-Jew so that he no longer needs to rid himself of it. But where is the source for the type of “sale” that we do, i.e., selling it and regaining ownership straight after Pesach? The Tosefta1 teaches the following: A Jew and non-Jew were on a ship, Pesach was approaching, and the Jew owned a vast amount of Chometz. What should he do? The Tosefta says that he should sell his chometz to the non-Jew or give it to the non-Jew as a present, and he can buy it back from him immediately after Pesach.

People often assume that they are selling their chometz to their Rov, who in turn sells it to a non-Jew. Actually, one is simply appointing the Rov as his messenger to sell his chometz for him.

In order for the sale to be valid, the non-Jew should really remove the chometz he just bought from the Jews house. Since this is difficult to do, it is sufficient if one leaves all the chometz he is selling in a specific location that is marked. Since the chometz is being stored in the Jew’s property over Pesach, in order to further strengthen the sale, the Rov also sells or rents the area around where the Chometz will be stored, transferring ownership of that area to the non-Jew for the duration of Pesach.2

1 פ"ב ה"ו. וע"ע בב"י או"ח סי' תמח ד"ה "ואם".2 ט"ז ס"ק ד, מג"א ס"ק ד, גר"ז סי"א ומ"ב ס"ק יט.

Q. Can one sell any type of chometz?A. Although one may sell any type and amount of chometz he may

own,3 some people refrain from selling real chometz.4 This includes items like whisky, beer, pasta, cakes, biscuits, and the like.

Q. Which items should one include in the sale?A. One should include any items of real chometz (for those that sell

them) and any items that may contain questionable chometz, such as after-shave, deodorants, perfume, various make-ups and cosmetics, and medications and other tablets or creams that may have traces of alcohol in them. A Rov should be consulted when one wishes to use these items on Pesach. These items should all be placed in a specific area, such as a room or cupboard that is preferably marked as a sold area

Q. If there is a need to go into a “sold area” of one’s house during pesach, is this permitted?

A. Although it is certainly best not to enter that area at all on pesach,5 it is very common that one either forgot something in that room/cupboard, or the need arises for a cream/medication (that may be taken) that was placed into that area before Pesach. Poskim allow one to enter the area on a temporary basis, not on a constant basis, as this shows that he did not really sell the area.6

Q. What if one is leaving his house for the entire Pesach?A. He should sell the entire house. Even if one knows there is no

Chometz left in the house, the minhag is still to sell the entire house.7 If he is spending Yom Tov in a different country which is in a different time zone, he should mention this to the Rov to ensure his Chometz will be sold before the time that Yom Tov begins for him.

The Poskim ask why the prohibition of Chometz is one of the most stringent of all prohibitions in the Torah, maybe surpassing even Avoda Zora (Idol Worship). Why is this so? They answer that apart from all the stringencies it carries, such as Kares (excommunication) and its benefit being forbidden, it is an item that one enjoys all year round, thus there is more of a concern that one will come to eat it. There is also a much deeper explanation as to why it carries the heaviest weight. Chazal tell us that Chometz is compared to the Yetzer Hora, and just as one must work as hard as possible to rid himself of any remnant of the Yetzer Hora from within him, we are commanded to do the same when it comes to Chometz.

3 עי' חת"ס או"ח סי' קיג שכ' "המכירה גמורה היא וכל המפקפק ראוי לגערה". וכ"כ בשו"ת שבה"ל ח"ט.4 עפ"י הגר"א במעשה רב אות קפ. ומקורו בב"ח סי' תמח ע"ש. וכ"כ הגרש"ז זצ"ל והגרי"ש אלישיב זצ"ל.

5 כ"כ הגרש"ז זצ"ל.6 חזו"א סי' קכד.

7 כ"כ הגרש"ז זצ"ל בהליכות שלמה פ"ו ס"ג וכ"פ בשו"ת להורות נתן והגש"פ של הגרי"ש אלישיב זצ"ל.

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4. Where was the olah slaughtered?

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WORDS OF ENDEARMENTRashi addresses the first question, yet seems to exacerbate the second, explaining that the "calling" is a sign of love and endearment. The angels, who are not victims of human temperament and jealousy, says Rashi, call to one another with love as we learn from Isaiah:

Above stood the seraphim ... And one called to another, and said, "Holy, holy, holy, is the Lord of Hosts; the whole earth is full of His glory." (Isaiah 6:1-3)

And even though we are not accustomed to the form that introduces the Book of Leviticus, this verse should serve as an archetype for all communication with Moses.

Rashi notes that when God addresses the evil Bilaam, the Torah writes vayikar a term of enmity which implies terseness of speech and, therefore, disdain (see Rashi's comments Leviticus 1:1, and Numbers 23:4). The Torah thus describes how God calls out to Moses – vayikra -- with love, in contra-distinction to the way that God communicated with Bilaam.

Our second question is exacerbated by Rashi's comments, for if the entire purpose of this phrase was to illustrate God's love for Moses and the extraordinary distinction between this communication and the communication with Bilaam, why is the Aleph written small, in effect causing that word to read vayikar, just as in the case of Bilaam?

The Ba'al Haturim explains that this was Moses's choice: Out of modesty, he thought that the introduction should be no different from God's speech to Bilaam. Therefore, in a compromise position, God had Moses write the Alephsmall. Why, here and now, would Moses suddenly be overwhelmed by this sense of humility? We know that Moses was the most modest of men, yet this does not explain Moses's insistence at this particular juncture.

A teaching of the great Kabbalist, Rabbi Yitzchak Luria, better known as "the Ari," may explain the timing. The reason that the Aleph was written small at this juncture is that the "calling" itself was somewhat defective. God called Moses from a perspective of limitation. The Ari explains that this calling follows the sin of the Golden Calf, after man had lost some of his stature. This idea is based on a teaching in the Zohar, which notes that while Leviticus begins with a small Aleph, the Book of Chronicles begins with a larger-than-normal Aleph in the word Adam:

Adam, Seth, Enosh. (1 Chronicles 1:1)

At the dawn of creation, man enjoyed an unparalleled stature. The world was brand new, and man was created in the image of God. Sin changed man's stature, and subsequent generations suffered the loss of this luster. The best opportunity for man to regain that which was lost was at Sinai. According to the Sages, that is exactly what transpired, but man fell again as a result of sin of the Golden Calf. The Aleph is small once again.

MOSES' HUMILITYThe Sfat Emet explains that Moses, who was incredibly modest, had always seen his own leadership through jaundiced eyes. From the outset, he felt unworthy, but he became convinced that the people needed him, and for that reason alone he took up his role. Yet Moses saw himself as merely an extension of his people. If the people had failed with the Golden Calf, then Moses, as an individual, saw himself as no better than Bilaam, and therefore

"deserving" of the same type of speech.

Let us return to the first textual peculiarity: The text does not indicate who calls Moses, and the phrasing of this verse is very uneven.

The Sforno sees a direct parallel to this verse at the end of Parshat Mishpatim when Moses is called up Mount Sinai in order to receive the Torah. Moses was to be on high for forty days and nights. When Moses ascends the mountain, he remains for six days on the summit before proceeding.

And Moses went up into the Mount, and a cloud covered the Mount. And the glory of the Lord abode upon Mount Sinai, and the cloud covered it six days; and [He] called to Moses on the seventh day from the midst of the cloud. (Exodus 24:15-16)

It seems as if Moses was unable to penetrate the cloud -- or glory of God -- for the holiness was too extreme. A similar description is used when the Tabernacle is built:

Then a cloud covered the Tent of Meeting, and the glory of the Lord filled the Tabernacle. And Moses was not able to enter into the Tent of Meeting, because the cloud abode on it, and the glory of the Lord filled the Tabernacle.(Exodus 40:34-36)

As Moses was unable to enter the glory on Mount Sinai until he was called, so, too, at the dedication of the Tabernacle, Moses was unable to enter until he was called. In the case of Mount Sinai, Moses is called in the very same verse, while in the case of the Tabernacle, Moses is called in the next paragraph, which happens be the first paragraph of a new book. This being the case, we clearly see how the first phrase in Leviticus continues, almost mid-sentence, the last verses of the Book of Exodus.

NATURE OF THE CALLINGThis also provides insight as to "what" called Moses, and the nature of this calling. The verse reads:And [He] called to Moses, and God spoke to him from the Tent of Meeting, saying... (Leviticus 1:1)

The calling has no content, unlike the speech which immediately follows. This was the reason that Rashi declared that there must be a different reason for the use of this anomalous form -- namely God's love for Moses. However, we must recall how Exodus ends, with the Tabernacle fully constructed and the glory of God descended, with Moses and the people of Israel anxiously awaiting some sign that entry into the Tabernacle is possible.

The Zohar describes the scene as a wedding day:

And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon. For the reason that She was then arraying herself in Her finery as a woman prepares and bedecks herself to receive her husband; and at such a moment it is unseemly for the husband to enter unto her. Thus Moses was not able to enter into the Tent of Meeting..." (Zohar, Exodus 235b)

The Tabernacle was built, but it was not yet the time for intimacy. Leviticus begins with the intimacy, with the call of God -- or the Shechina, the glory of God -- to Moses. Now Moses may enter the Tabernacle.

Just as receiving the Torah required a preparation of 6 days before Moses could enter, the dedication of the Tabernacle required similar preparation. The Book of Leviticus is primarily concerned with this newfound intimacy and this is evident in the laws concerning sacrifices, Leviticus's main subject. The basic principle of the korban, "sacrifice," is rooted in the word karov, meaning "to come close, to be intimate." The korban represents the possibility for man to heal his damaged relationship with God, to come close, to rekindle what has been dimmed by sin.

Vayikra - And He CalledRabbi Ari KahnAish.com


5. What procedure of an animal-offering can a non-kohen perform?

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Dose of HalachaRabbi Chaim CohenRabbi of Netzach Yisrael and teaches at King David High School H

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THREE HOURS AFTER MEAT?Question: I’ve always waited three hours after eating meat before eating milky foods

though was recently told that this custom has no basis and I must wait 6 hours. Do I need to change?

Answer: The Gemara (Chulin 105a) relates that Mar Ukva would wait between eating a meat meal and a milky one. The poskim debate how long the interval between meals is.

The Shulchan Aruch (YD 89:1) writes that this is six hours while Rambam (Maachalos Asuros 9:28) writes that this is about six hours. According to many poskim (Chochmas Adam 40:13, Pischei Teshuva 87:4, and Aruch Hashulchan 89:7) this means six complete hours, while others (Ohr Yitzchak YD 4) write that it means over five and a half hours.

Dutch Jews follow the Rema (YD 89:1) and wait just one hour or seventy two minutes (Kreisi Upleisi 89:3).

Many Jews, especially in the UK, follow the German custom of waiting three hours, though there is a debate as to the origin of this view.

Indeed, many of the German poskim themselves write that one should wait six hours (Horeb 453;Kreisi Upleisi 89:3).

Many quote Rabbeinu Yerucham (Kitzur Issur Veheter 39) who mentions waiting three hours, though R’ Asher Zvi Lunzer (Madanei Asher 41) claims that this is a misprint as in the unabridged sefer(Sefer Adam 15:28) he writes that one must wait at least six hours.

Shorshei Minhag Ashkenaz writes that there is no real source though postulates that the three hours came about by German Jews who originally kept one hour who later wanted to compromise with those waiting six hours.

The Darkei Teshuva (89:6) and Mizmor Ledovid (YD 89:6) explain that it is based on the short winter days when people would typically wait three hours between their meals or that it is based on the calculation of shaos zemanios (halachic hours that vary by season).

Irrespective of the source, waiting three hours after meat has become a real minhag mentioned among the contemporary poskim (See Yabia Omer YD 1:4:12), and one who already waits three hours does not need to change one’s minhag to wait six hours (Madanei Asher).

EXERCISE ON SHABBOSQuestion: Am I allowed to jog or jump on a

trampoline on Shabbos?

Answer: The Mishna (Shabbos 22:6) writes that there is a prohibition against being misamel on Shabbos. While Rashi translates this as massage, Rambam (Shabbos 21:28) understands it to mean exercise. Exerting oneself enough to bring out a sweat is a form of refuah, which is generally forbidden on Shabbos (See Shulchan Aruch OC 328:42). Thus, R’ Eliezer Waldenberg (Tzitz Eliezer 6:4) writes that one can’t work out with gym equipment.

The Gemara (Shabbos 113a) writes that one’s actions on Shabbos should be different to those during the week. According to Ramban (Vayikra 18:21), there is a mitzva deoraisa to rest on Shabbos. Thus, the Shulchan Aruch (OC 301:1) writes that one must not run on Shabbos unless it is to do amitzva, such as running to shul (See Aruch Hashulchan OC 301:44). While the Mishna Berura (301:7) forbids jogging on Shabbos, R’ Shmuel Wosner (Shevet Halevi 1:58) writes that one may run to escape the rain.

The Shulchan Aruch (OC 301:2) does allow one to jump and run for pleasure. One would therefore be allowed to jump on a trampoline for fun, though not for health reasons (See Shemiras Shabbos Kehilchasa 16:39).

R’ Avraham Avraham (Nishmas Avraham OC 301:1) points out that if one had a medical condition and had to jog for medical reasons they can certainly do so.

It would seem strange, that in a religion so focused on order and that stresses the importance of not straying from the path laid out for us, we find that it is the common practice to begin our children’s learning with the Parsha of Vayikro. Surely it would make more sense, and be more in keeping with our practice, to begin from...the beginning; Bereishis. We should start off by telling them about the creation of the world and our many righteous ancestors who achieved incredible heights of perfection. Not with seemingly uninspiring sections about korbanos that we find in Vayikro.

One answer given is that although the Parshios contained in Bereishis involve important themes and messages, it also consists of many tales of when people did wrong and were punished severely. Bereishis contains the incident of Odom and

Chavo being banished from Gan Eden, Kayin killing Hevel and being made to wander the land and the complete destruction of almost all of civilisation during the time of Noach. Although there are consequences for the wrong that we do, we do not want our children's education to commence with this at the forefront of their mind. It is deemed better that we start with the karbonos, which were there as a means for us to correct our sins so that this is the first and foremost message they are exposed to. Of course our children need to know how to differentiate between right and wrong and that there are consequences to their actions, but they also need to know that there is always a way back to Hashem. We would do well to remind ourselves of this idea from time to time to help alleviate the feelings of guilt and dejection that can paralyse our growth when we feel unworthy of reconciliation with Hashem. When we do wrong Hashem is just waiting for us to come back to Him, like the loving Father that He is.

Have a Shabbos of renewal.

Dvar Torah for ויקראRabbi Shimi MillerHead of Sixth Form at Manchester Mesivta PA

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ITYA Practical Guide to the Halochos of Communal

Obligations, Mitzvas Tzedokoh and Ma’aser KesofimExcerpts from the sefer Easy Giving / פתח תפתח את ידך (which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from seforim shops in NW London. H

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tzedakah book cov katz meyer Mar14 COVER SPREADS v10.indd 1

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6. Besides the �re the kohanim bring on the Mizbayach, where else did the �re come �om?

In previous Chapters, we identified the source and the obligation of every member of every community to support the essential communal infrastructure and also the strength of this obligation. We further clarified what types of communal organisations are considered essential and that the obligation to support them has precedence over the mitzvah of tzedokah and minhag of ma’aser kesofim. Finally we explained how the personal obligations are calculated, with some modern day examples and also proposed a method of a pro-rota calculation for NW London. We then provided details on the obligations in relation to mikvahs, welfare institutions and schools.

Section A – Communal Obligations Chapter 4 - Essential Communal Infrastructure in North-West London as of April 2014

E. SHARE OF COMMUNAL EXPENSES.1. In relation to the whole North-West London

community (NW11 and NW4), we estimate that there are, in 2014, approximately 2,300 families, of which at least half, i.e. 1,150 families, are able to donate to tzedokoh and therefore should share in their local communal obligations.

2. As described in chapter 2 (D), you are obligated to pay an amount which is commensurate with your relative wealth, rather than a fixed per capita amount. In order to calculate this pro rata sum of your obligation, proceed as described earlier in chapter 2 (D). The total tzedokoh donated by the North-West London Jewish community is, based on our best estimates and information provided, approximately £35,000,000 per annum (in 2013). Based on the following calculations, you should donate these specific percentages of your own personal tzedokoh funds to local schools, mikvahs and communal welfare organisations.

3. The following figures should prove enlightening1:

a. As already explained in chapter 2 (D.4), 20% of your annual tzedokoh should be allocated to local schools. (£7m/£35m = 20%). [ Note : unfortunately our research shows that, over 80% of NW London donors, donate less than 10% of their tzedokah to local schools.]

b. 5% of your tzedokoh should be allocated as a one-off to the local mikvahs. (£1.5m/£35m = ~5%)

c. 9% of your annual tzedokoh should be allocated to the local communal welfare institutions2. (£3m/£35m = ~9%)

4. Additionally, as a member of a particular shul you would be required to pay your portion of the budget of your shul’s welfare requirements.

5. For example, if a shul’s welfare fund has a budget of £100,000 per annum, and there are 100 families in the shul who can afford to donate, then an average income family should contribute £1,000 per annum.

6. If a person has usually donated an amount which exceeds the above guidelines, then these figures should not form a reason for them to reduce the sums they have donated to date. We urge everybody that in such cases they continue to donate as they have been accustomed, and to increase their donations whenever possible.

To Be Continued ..

FOOTNOTES1. If based on your knowledge and research, you are confident that the total amount of

Tzedokah donated by NW London is higher than £35M, then please do contact the authors.

2. The details of the principal local welfare institutions are

a. Charity Name: WST Charity Limited. Charity Number: 1082552. Contact: 1 Boyne Avenue, London NW4.

b. Charity Name: Community Concern London (Keren Shabbos). Charity Number: 1091245. Contact: 28 The Ridgeway, London NW11 8TB.

c. Charity Name: Tsaido Labayis. Contact c/o 91 The Ridgeway, London NW11.

d. Charity Name: GIFT. Charity Number: 1153393 Company Number. 08439369. Contact: 379 Hendon Way, London NW4 3LP.

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8

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RYViews from History A Seven Part Series

Rabbi Aubrey HershSenior lecturer & European Heritage tour guide : JLE

??QUIZ TIMEANSWERS

All references are to the verses and Rashi's commentary, unless otherwise stated1. Who does the word "eilav" in Possuk 1:1 exclude? 1:1 - Aharon.2. Name all the types of animals and birds mentioned in this week's Parsha.

1:2,14, 3:12 - Cattle, sheep, goats, turtledoves (torim), and doves (bnei yona).3. What two types of sin does an olah atone for?

1:4 - Neglecting a positive command, and violating a negative command which is rectified by a positive command.4. Where was the olah slaughtered? 1:5 - In the Mishkan Courtyard (azarah).5. What procedure of an animal-offering can a non-kohen perform? 1:5 - Ritual slaughter.6. Besides the fire the kohanim bring on the Mizbayach, where else did the fire come from?

1:7 - It descended from Heaven.

The Kovno Rov – רב יצחק אלחנן ספקטור In an era where photography was in its infancy, there was nevertheless a photo which made its way into people's homes: that of Rabbi Yitzchok Elchonon Spektor. As a communal leader, father figure and posek for Russian Jewry, he was accorded the reverence often ascribed to the Chafetz Chaim and was described by Rav Elchonon Wasserman as the last gadol in Europe able to command the respect of all elements of Russian Jewry.

After enduring two years of great poverty in his first rabbonus (to the degree that his parents-in-law were required to send him food for Shabbos each week), he travelled to meet the Mishkenos Yaakov - the rov of Karlin. When he arrived, the Rov was involved in a conversation to resolve a halachic issue. Having overheard the discussion, R' Yitzchok Elchonon suggested that the answer could be deduced from the Chelkas Mechokek in Even HoEzer. This brilliant insight so impressed the Karliner Rov that he invited Rav Yitzchok Elchonon to stay for a few weeks, and subsequently recommended him for a more fitting rabbonus.

In 1851 he was the subject of a Czarist police investigation, after a Jew attempted to slander him to the Russian authorities, accusing R' Yitzchok Elchonon of tampering with the printing of seforim which had been censored by the government. The resultant enquiry caused him great anguish, and the kehilla of Novardok promised to make all efforts to resolve the issue if he would agree to become their rov; both of which took place in 1851. His last move would be to Kovno in 1864, the town with which he is associated and where he remained for 32 years until his petira.

Since his advice was highly valued, he was part of a small group of Gedolim tasked with bringing a solution to the running of yeshivas Volozhin. He would also end the dispute in the town of Mir. Yet his contact with Jewish leadership extended to the maskilim, a number of whom he had connections with, even delivering a hesped for one of them. Rav Isser Zalman Meltzer would emphasise that Rav Yitzchok Elchonon was truly worthy of the title "Rabban Shel Kol Bnei Hagolah" as it is not reserved for the gadol who creates complex and insightful chidushei Torah but rather for the Rov whom the generation respects and who's opinion is sought out.

In 1881 he faced one of his greatest challenges in the wake of the assassination of czar Alexander II. The Jews were falsely implicated

and pogroms broke out in 150 Jewish communities. After meeting with government representatives in St. Petersburg he realised that no help would be forthcoming within the Russian Empire. Yet getting the Jews abroad to protest against the Czarist regime could backfire and lead to an intensification of repression. He therefore wrote a coded letter to Lord Rothschild in London in which he presented the problem of 'an Agunah in Russia' who needed help. He instructed Rothschild to galvanise non-Jewish support only, which was successfully done amongst both politicians and in the newspapers.

When it came to Halacha, he was unafraid to give psak to klal issues. Following a famine in 1868 he permitted the consumption of Kitniyos for the following Pesach. Being concerned however, that some might endanger themselves and be stringent, he publicised the fact that he and the ‘chashuvei ha’ir’ would all eat Kitniyos that year. In 1875 he forbade the use of esrogim from Corfu as he was concerned both about the exorbitant prices being charged and their unresolved status with regards to grafting.

However his most critical role in halacha was in alleviating the plight of Agunos, about which he wrote over 70 teshuvos and for whom he expended incredible effort. When one of his children fell gravely ill, he pleaded with הקב״ה that they be healed, in the zechus of his tremendous exertion on behalf of Agunos.

For the Shemittah of 5648 he allowed a Hetter Mechira to be carried out, but stressed that he was giving a psak for that specific Shemittah and that it would be subject to only non-Jews working on the land. The poskim of Europe were divided over the issue and ultimately, the Rabbonim of Yerushalayim did not accept his ruling although they did use his basic psak for the Shemittos of 1895/96 and of 1902/03.

Rav Yitzchok Elchonon died on the 21st Adar 5656 and was buried in the Azuolynas cemetery in Kovno. During the communist era it was feared that the Beis Hakvoros would be destroyed and his kever was moved to the Aleksot cemetery where he was placed at the far end of the cemetery in an ohel with his son Rav Zvi Hirsch who took over the rabbonus in Kovno

Letter he wrote in May 1888 allowing a Hetter Mechira

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