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מוצש’’קLONDON: 8:41 PM

הדלקת נרותLONDON: 7:31 PM ראש חודש / פרשת החודש

RETURN TO DO TESHUVARabbi Gamliel Rabinowitz Shlita

Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Lakewood, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

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OnegShabbosNorth West London's Weekly Torah and Opinion Sheets

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פרשת תזריע9th April 2016 א’ ניסן תשע"ו

ושב הכהן The Kohen Shall Return

Let us quote from the sefer ‘Me’or Einayim’: The Baal Shem Tov nishmaso beginzei meromim said that a Tzaddik gamur (one who is completely righteous) who has no bad within him, will not see any bad in any person; however, someone who does find bad in another person can be compared to someone who looks in a mirror: when he has a dirty face, he sees a dirty face and if his face is clean then he does not see anything amiss. As he is, so he sees.

And so, it is told in regard to the Baal Shem Tov himself, that one time he saw with his own eyes an act of chillul Shabbos (desecration of Shabbos) and he became very despondent which was against his nature; for if one observes something lacking in his friend, it is a sign that he too is lacking a little of the same thing. He very much suspected that he too had committed some desecration of Shabbos without being aware. Until he remembered that he once saw someone slap the cheek of a Talmid Chacham and for some reason he did not interfere. Since the Chassidic Sefarim consider a

Talmid Chacham to have a bechina, aspect of Shabbos, therefore we consider the embarrassing of a Talmid Chacham as if he had desecrated Shabbos. Since the Baal Shem Tov did not intercede, it is considered as if he had a taint of desecrating Shabbos. Even though he was not guilty of this just because he did not stop him, due to the elevated status of the Baal Shem Tov this was considered a flaw. When he remembered this, he made this sighting contingent on that flaw and he understood that the event was meant to arouse him to do Teshuva for this.

This topic is also hinted at in our parsha which discusses all the laws of Tzara’as. Amongst them are the laws of these symptoms appearing on houses. The appearance of a sign on the house requires the house to be sealed off twice. After the first sealing, when the Kohen has to come and examine the house, the Torah states ‘the Kohen shall return’; but after the second sealing, the Torah states ‘the Kohen shall come’. In fact, the entire parsha uses the expression of ‘coming’ whether describing the owners coming to the Kohen or during the waiting period while the house is closed off; so we have to understand why the Torah changes the expression after the first closure and states ‘return’ instead of ‘come’?

Perhaps the Torah wanted to hint to the Kohen that after the initial examination, he too might have been affected by the sin that caused the sign, for if not, he would not have been shown the flaw in the first place. Therefore, at the time of the first closure while the house is not yet confirmed, he has to be aroused to do Teshuva; possibly after this, the symptom will disappear as it no longer applies to him, therefore, it states ‘return’ which is an expression of Teshuva.

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In this week’s Parshah there is a five letter word that has an unusual sequence of vowels. There is only one other example of this in the entire Chumash.

a)What is the word? b) What is unusual about it? c) In which Sedra do we find the other word that is pointed the same way?

Any comments can be directed to bkahan47@yahoo.co.uk. Answer on back page.BY BORUCH

KAHAN Riddle

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The Oneg is looking for Rabbonim and Avreichim to write in the Oneg Zemiros and Oneg Pesach EditionIf you would like to contribute, please email mc@markittech.com.Deadline for submission this Sunday 10th April at 6pm.

בס"ד

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1. What is the connection between Parshas Tazria and Parshas Metzora?

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AHIT’S ALL A QUESTION OF

PERSPECTIVERabbi Chananya SilvermanBeis Yaakov Primary School

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Many of you may not know that my father and brother have something in common – they are both opticians. You may ask why, then, did I not become an optician, and the answer to that is that I didn’t want to make a spectacle of myself!

What has this got to do with this week’s sedra?

Rabbi Frand explains a beautiful and powerful idea:

The Torah talks about a strange form of tzaraas that can

appear on one’s garment which comes as a punishment for a

particular misdemeanour.

If the mark remains on a garment after all the instructions

of the Kohen have been followed, the Kohen examines it

one last time. The Torah says that if it “has not changed its

appearance,” the garment is burned.

The exact Hebrew language for this is “lo hafach hanega es

eino,” which translates literally as “the mark has not changed

its eye.” Although we understand what it means, that it hasn’t

changed its appearance, why did the Torah choose such an

unusual form of expression, “has not changed its eye”?

The Gemara in Arachin 16a lists seven different causes

for tzaraas. Lashon Hara is the most famous cause, but one

can also get tzaraas for murder, vain oaths, illicit relations,

arrogance, theft, and interestingly enough for stinginess,

referred to in the Gemara as “tzarus ayan” which literally

means “narrowness of the eye.”

It refers to mean-spiritedness, a tendency to see the negative

and overlook the positive in everything. Rashi explains that it

is a lack of generosity in all things, a constricted view of the

world and everything in it.

If being tzar ayin – mean spirited, caused the leprous mark

on the garment, then the therapy is to transform this negative

trait of tzar ayin to tov ayin, literally “a person with a good

eye”. Instead of being sour-faced and mean-spirited, he must

become a smiling, generous, optimistic, warm, friendly person.

Then the mark will fade away. If he does not change, the mark

remains on the garment, and it must be incinerated.

This is what the Torah means, explains the Chiddushei

Harim, by the words, “lo hafach hanega es eino, the mark

has not changed its eye.” The owner of the garment has not

changed his narrowness of the eye into goodness of the eye; he

has not transformed himself from a mean-spirited person into

a kind and generous man. Therefore the garment is burned.

The Chiddushei Harim famously explains that the Hebrew

word for mark or affliction is nega. The opposite of affliction/

pain is pleasure, which is oneg. Both words are constructed

with the same three letters. Nega is spelled nun, gimmel, ayin.

Oneg is spelled ayin, nun, gimmel. The only difference is in the

placement of the ayin, which is also the Hebrew for eye. Move

it from the back to the front, and affliction is transformed into

pleasure.

Therefore, says the Chiddushei Harim, the Torah is telling

us that “the mark/affliction has not changed its eye (ayin).”

The ayin is still in the same place meaning that he is the same

narrow-eyed person he was before – he has not transformed

his life from nega, affliction into oneg, pleasure.

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2. On how many different places can negaim come?

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This week, we will lein פרׁשת החודׁש, which is the last of four special parshios that we lein this time of year. First, we read Parshas Shekolim, which reminds us of the mitzvah to give a half-shekel annual donation for the קרבנות ציבור in the times of the Beis HaMikdosh1. Then in Parshas Zochor, we remember the evil of עמלק, and of our duty to eradicate it. Next, Poroh, the third parsha, is a tefillah that we should have the טהרה of the Poroh Aduma that we need. Finally, Parashas Hachodesh – designating Nissan as the Rosh Chodoshim2 - the month which launches a new annual cycle – reminds us of the uniqueness of the period which is almost upon us.

These four parshios have four distinct messages and do not seem to be closely linked. However, Minhag Yisroel has it that we always refer to them as a group of Arba Parshios; and the Yerushalmi compares them to the Arba Kosos (four cups), reinforcing this idea. Furthermore, the mishna at the end of Megilla which discusses them, speaks of a week in the middle as a again implying that the four constitute a series. What, then, is the overall theme which ,הפסקהunifies them?

It seems to me that the vital clue here is that there is a clear connection between Shekolim and HaChodesh.

Why is it that there is to be a new fund-raising drive for Korbonos every Adar in particular? The gemoro (Megilla 29b) derives this requirement from the word shono (year) in the relevant posuk, linking this to the renewal of the year at the month of the Nissan; this is alluded to in Parashas HaChodesh, where the word shono is also used3. Hence, the shekolim donations were collected during Adar, so that newly-collected shekolim could be used as the year renewed itself. Together with the renewal of the year would come a renewal in our devotion to Hashem through the communal korbonos.

Before we continue, however, we must understand what the essence of Parshas HaChodesh itself actually is. Intriguingly, although it begins with mention of the month of Nissan, the theme immediately shifts, and the vast majority of the parsha is about Korban Pesach! This surely means that Korban Pesach is the essence of Parshas HaChodesh, but how is this the case?

When the Bnei Yisroel were given the mitzvah to sanctify the Jewish months – starting, for the very first time, with that first Nissan – they were being given the opportunity of renewal, to launch their new destiny as the people of Hashem there and then. And, since our fundamental relationship with and commitment to Hashem was to be expressed through the avoda of korbonos, it was launched with the very first korban4 – the Korban Pesach.

All this means that Shekolim and HaChodesh – the first and the last of the Arba Parshios – relate to exactly the same concept. Their relationship to each other can be summed up in the famous phrase Sof ma’aseh b’machshovo techila (meaning that what was done in the end actualizes exactly what was conceived in one’s thought in the beginning). The ‘sof ma’aseh’ is Parshas HaChodesh, and the ‘machshovo techila’ is Parshas Shekolim. Parshas Shekolim is our preparation for the year’s renewal in Nissan through the Avodas HaKorbonos, and Parshas HaChodesh is its actuality.

With this in mind, we can try to understand Zochor and Poroh, the two intervening parshios. In essence, we must ask ourselves this: what is it that comes between the Machshovo techila and the Sof ma’aseh? Or, in other words, what so often prevents us from bringing our lofty intentions into actuality?

Many of us – hopefully – are familiar with Mesillas Yeshorim, R’ Moshe Chaim Luzzatto’s classic mussar work. In the sefer, Ramchal describes and explains various ideals in character

development – such as the ability to be fully in control of one’s actions – as listed by Chazal in the gemoro. But he adds another dimension as well. For every one of the ideals he discusses, he devotes a chapter to what he terms “mafsidei midda zos”, the spiritual hazards which detract from, or prevent us from achieving, these goals. It may well be that the parshios of Zochor and Poroh were intended in the same vein, and that they somehow represent the quintessential

‘mafsidim’ of the commitment to Avodas Hashem to which we aspire.

But in what way could this be the case? Another gemoro (Brochos 17a) may serve as the next piece in the puzzle. There, the gemoro describes private prayers that various Sages used to say after their Shmoneh Esrei, and the gemoro tells us that a Sage by the name of R’ Alexandri used to say as follows:

רבון העולמים, גלוי וידוע לפניך שרצוננו לעשות רצונך, ומי מעכב? שאור שבעיסה ושעבוד מלכיות; יהי .רצון מלפניך שתצילנו מידם, ונשוב לעשות חוקי רצונך בלבב שלם

“Master of the Universe, it is revealed and known to You that our will is to do Your Will, and what prevents us? The ‘leaven in the dough’, and our being under the control of the Nations. May it be Your Will that You save us from their hands, so that we will come back to performing all Your Statutes with a full heart.” We want desperately, says R’ Alexandri, to serve Hashem properly, but these two things stand in our way.

What, essentially, is R’ Alexandri referring to? The ‘leaven in the dough’ is often used by seforim as a symbol of the Internal Enemy to our development, the Yetzer HoRa5; and Shibbud Malchuyos is the External Enemy, the pressure from the surrounding culture to reject our heritage. By definition, this covers everything that deflects us from our commitment to Hashem.

In order to make our Sof Ma’aseh indeed match our Machshovo Techila, we must find a way to combat these two dangers, and Zochor and Poroh appear to do precisely that. Amoleik is described as “Reishis Goyim Amoleik6”, for it is they who lead the other Nations in undermining Klal Yisroel and all they stand for7. To eradicate Amoleik is therefore to eradicate the threat of Shibbud Malchuyos. And Parshas Poroh, about the tumah arising from death and its ‘antidote’ is in a sense the antidote to the Yetzer Hora itself, for, in the words used by the gemoro8 the Soton, the Yetzer HoRa, and the Angel of Death, are somehow one and the same9.

As this is being published, we are about to enter into Shabbos Parshas HaChodesh. The first three of the Arba Parshios are already behind us; our task now is to grab hold of the ideal represented by Parshas Shekolim, rise above our personal negative temptations and external challenges through remembering Zochor and Poroh, and connect ourselves as intensely as we can to the renewal contained in the words HaChodesh HaZeh Lochem Rosh Chodoshim. Through that, may we finally merit, this year, “B’Nissan Nigalu, uv’Nissan assidim lehigoeil”

1 Of course the message of this is that although we can’t actually do it today, we can at least show our dedication to it through our reading and appreciation of the parsha.

2 In practice, this means that, when considering the Jewish calendar in terms of its twelve months, we should regard the month of Nissan as being the first. See Ramban, Shemos 12:1. Some even suggest that this goes so far as to create a halachic imperative not to designate any other month as the first.

3 The gemoro’s derivation of this is an application of the principle of gezeira shava, one of the 13 Principles through which the Oral Tradition was encoded in the Written Torah.

4 This can be explained at a deeper level with reference to the Rambam in Moreh Nevuchim 3:46, who writes that it was because the Egyptians worshipped the lamb and outlawed its slaughter, that our entry into Service of Hashem alone should be through an act of total rejection of their idolatry. This is an aspect of the Rambam’s famous approach that (at least part of) the purpose of the Avodas HaKorbonos was to wean us from Avoda Zoro. As is well known, the Ramban (Vayikra 1:9) was critical of the Rambam’s approach. Arguably, however, he might agree with this idea relating specifically to the Korban Pesach brought in Egypt.

5 This is obviously because it is almost invariably the over-inflated sense of importance that we tend to have, that causes us to come to aveiros.

6 Bamidbar 24:20.

7 See Malbim at the end of Parshas Ki Seitzei, who points out that none of the various motivations for which nations tend to go to war, such as fear of conquest, desire for territorial gain, and religious conviction, were present in the case of Amoleik. In a penetrating analysis of the pessukim of Parshas Zachor, he shows that each of these points is subtly alluded to in the wording of the parsha.

8 Bovo Basra 16a.

9 Obviously this is a deep concept which deserves its own discussion. Briefly, however, it is worth mentioning (a) that death only came to the world through the chet of Adam HaRishon; and (b) that Man was created with a physical side and a spiritual side which were designed to function together in perfect harmony. If, however, the physical side of Man begins to pull in a direction to which the spiritual side of him is opposed, this creates a disjoint between body and soul. Consequently, they eventually break apart, and this is the essence of death.

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ROSH CHODESH & LADIESRabbi Danny KadaS&P Sephardi Community

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In Parshas Pinchas, we begin with Moshe and Elazar conduct a census of Bnei Yisrael and at the end, Hashem instructs Moshe about the different holidays. Let us try to understand the connection between these two themes.

The first of the holidays discussed is Rosh Chodesh.

Albeit that the Gemara (Arachin 10b) tells us that Rosh

Chodesh does not have a great measure of holiness which

would necessitate cessation from work, there is an ancient

tradition that Rosh Chodesh is a holiday from work for

ladies. Indeed, Shulchan Aruch (OC 417) rules that the

custom for women not to work on Rosh Chodesh is a correct

and proper one. At the same time, the Chida (brought by

Sha’arei Teshuva ibid) writes that the custom for men to

cease from work on Rosh Chodesh is an ignorant one –

minhag borus. Why is cessation from work for suitable for

ladies but not for men?

Rashi (Megillah 22b) explains that Rosh Chodesh is

a reward for the ladies not taking part in the golden calf.

When Bnei Yisrael were planning the construction of the

calf, the women were approached and asked to donate

their gold jewelry for the cause. The women, realising that

this proposal was inappropriate, refused to give away any

of their gold. As a reward of their commitment to Hashem

and His Torah, they were given Rosh Chodesh as a special

holy day for themselves.

But why were they rewarded with Rosh Chodesh

specifically? What’s the connection between the golden

calf and Rosh Chodesh?

Each one of the three yearly festivals corresponds to one

of our forefathers. Pesach corresponds to Avraham for on

Pesach, the angels visited Avraham and informed him of

the good news that his wife would conceive with a baby

boy. Shavuos is associated with Yitzchak, for the shofar that

was blown at the revelation at Mount Sinai was the horn of

the ram that was offered in place of Yitzchak. And Sukkos

represents Ya’akov, for we find that Ya’akov built booths

(sukkos) for his livestock. Originally, the twelve heads of

the months of each year were associated with the twelve

tribes. As a result of their sin, the holiday of Rosh Chodesh

was taken away from the twelve tribes and transferred to

those who did not involve themselves with this incident –

the righteous women of Israel.

There is however, a deeper understanding of the

connection between Rosh Chodesh and the calf. The reason

the women opted out was a result of their great emunah.

The faith of the women was unshakable and they did not

consider taking part in this great sin. Judaism is based on

strong emunah and it is the women who remain steadfast

and pass on their emunah to future generations.

Rosh Chodesh celebrates the reappearance of the moon

after it wanes to the point of disappearance. Thus, Rosh

Chodesh celebrates the concept of perpetuity – surviving

life’s peaks and plunges. And it is the woman, who through

her steadfast faith ensures our nation’s survival; it is she

who ensures that no matter how much we wane, we will

always be renewed.

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4. How many different types of Metzoras are there and what is the difference?

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PAR

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AHSEPARATING STUCK PAGES

OF THE HAGGADARabbi Aharon KaplinDarchei Hora’ah LeRabbanim H

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Pesach is coming, bringing with it many halachic questions. The Haggada is the most likely Sefer to have some of its pages stuck together, since we have it open nearly the entire Seder, where there is plenty of food and wine involved.

If you are lucky enough to have your pages stuck at the

margin where no text or pictures are affected, the Magen

Avraham1 clearly permits separating them (provided that no

area of the paper will inevitably be torn when separated2).

Things get more complicated, however, when the pages

are stuck over text or pictures. The Bach writes3 that if a drop

of wax falls on the page and covers letters, removing it is

prohibited Mid’oraysa (by Torah Law) since by doing so the

text beneath it is revealed; by “erasing” the wax, the letters are

now visible4.

Many argue on the Bach5, claiming that revealing a text

doesn’t constitute a melacha at all since the text still exists,

it’s just covered and taking off the “cover” is analogous to

opening a book making the inside text readable again6.

The Mishna Berurah7 - based on the majority of the Poskim

– cites the Bach l’halacha. Therefore, in practice it is forbidden

to peel wax which is stuck upon letters on a page. Similarly,

he writes, it is forbidden to separate pages that have been

1 או”ח סי’ ש”מ ס”ק י”ח.2 עי’ ספר שש”כ )מהדו”ח( פכ”ח סוף הערה ה’ שהביא מהגרש”ז זצ”ל שנסתפק בזה.

3 סי’ ש”מ אות ב’.4 וחשיב ליה מחיקה ע”מ לכתוב )מ”ב ס”ק י’(, ע”ע בה”ל שם.

5 מחצה”ש בס”ק ד’ בשם המעיל צדקה וכן בפמ”ג נשאר בצ”ע דאין בזה לא מוחק ולא כותב, דהכתב ממילא איטא.6 והמ”ב מתרץ הב”ח בבה”ל ד”ה שעל הקלף דמ”מ הוי בגדר מוחק )השעוה( ע”מ לתקן.

7 סי’ ש”מ ס”ק י’.

stuck together by a drop of wax which has fallen on the letters8,

since by doing so one reveals the text which was concealed.

So, back to our case where pages are stuck together by food:

seemingly when the food is stuck upon the letters, it should

be forbidden to separate them. Nonetheless, the Orchos

Shabbos9 rules that one may be lenient. He explains that foods

are clearly a distinct entity since they can be easily removed

from the page, whereas wax is much harder to disconnect

from the page and therefore is considered to be replacing the

text rather than just a mere covering. So according to this, the

same would apply to separating pages that are stuck by food;

they may be disconnected even if they are stuck over letters.

Bottom line: There are three Halachic considerations to be

aware of when separating stuck pages:

1) If the pages are stuck with a strongly adhesive

substance (for example, wax or fat) the Mishnah Brura

rules that it’s forbidden to separate them on Shabbos

if they cover writing or pictures.

2) If the pages are lightly stuck and can be easily

separated (for example, with dry foods), it is permitted

to separate them.

3) If it is inevitable that part of the page will tear, one

may not separate the pages.

4) Though this is not the topic of this article, one must

remain aware that a book with pages that are stuck

together due to a printing error on the part of the

manufacturer may not be separated on Shabbos or

Yom Tov under any circumstances. This is true even

if they are stuck nowhere near text or pictures10

8 עיי”ש בה”ל ד”ה שעל הקלף בשם הפמ”ג )במ”ז סוף אות ב’(.9 פט”ו הערה ע”ב. ועיין בספר חוט שני ח”א פכ”א או’ א’ דמחמיר אף באוכל דבוק אא”כ עוד לא נדבק בחוזק )לפני שהתייבש(.

10 שו”ע סי’ ש”מ סעי’ י”ד ומ”ב ס”ק מ”ה ובה”ל שם ד”ה וחייב.

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EasyG

iving – פתוח תפתח את ידך

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

11/04/2014 16:18

With tremendous thanks to the generous donors and sponsors

who have given the Oneg Shabbos a lifelineThank You!

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A PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL OBLIGATIONS, MITZVAS TZEDAKAH AND MA’ASER KESAFIMExcerpts 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 sefarim shops in NW London. Contact us at info@tzedokoh.co.uk H

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In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedokoh. In Section B, we focused on the mitzvah min hatorah of tzedokoh, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedokoh including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesofim - donating 10%-20% of your income, starting with the two primary sources, the ma’aser kesofim income and expenditure calculations and the main categories for distribution (tzedokah & Torah support for aniyim, chesed, other mitzvos and also restricted uses).

Section C - Ma’aser Kesofim Chapter 9 - Allocating Funds for Category 4: Restricted Uses

A. General Rules

1. You may not use your ma’aser kesofim funds to fulfil obligatory mitzvos or to pay your financial obligations. In exceptional circumstances you may use your ma’aser funds for the restricted uses below, on condition that:

a. you are unable to afford to do the mitzvoh or pay your obligation without using your ma’aser kesofim money,

b. and you would otherwise be unable to afford to give your ten percent ma’aser kesofim.

B. Performing Mitzvos

1. You may not use ma’aser money for an obligatory mitzvoh, whether de’Oraisoh or de’rabbonon, such as buying tefillin, mezuzos, sucoh, lulov, kiddush wine, Shabbos meals, matzoh, morror, Chanuka candles and the minimum obligation of Matonos L’evyonim.

2. If you wish to perform an optional mitzvoh then you can use ma’aser funds as long as you had that intention when you agreed to undertake this mitzvoh. For example, if you received an aliyoh in shul and made a mi shebeirach donating money, then you may use ma’aser funds so long as you so intended at the time you receive the aliyoh.

3. If you made your mi shebeirach making a donation and only afterwards it occurred to you to use your ma’aser money to pay off the mi shebeirach, then you may not use ma’aser funds, as by now you have incurred a debt and you may not use ma’aser funds to pay off a debt.

C. Purchasing Seforim

1. You may not use ma’aser funds to purchase seforim as nowadays seforim are readily available to anyone who needs them, and it is unusual to lend out seforim on a regular basis.

D. Supporting Unmarried Children

1. You may not use ma’aser funds to pay for food and clothing of

your children, as you are under an obligation to support them and

provide them with necessities.

2. The Shulchan Aruch states, that a father must support his children

until the age of six. However, it is accepted nowadays that parents

are responsible to support their children as long as they live at

home, and therefore you may not use ma’aser money for the living

expenses of your children who live at home whatever their age.

3. Note: Supporting married children who are not self-sufficient is

a priority fulfilment of mitzvas tzedokoh and of course ma’aser

kesofim.

E. School Fees

1. Besides the mitzvoh to send your children to schools, see

Section A, Chapter 3:A.1, there is, in most countries, also a state

obligation to send your children to school. Therefore you may

not use ma’aser funds to pay for either your son’s or daughter’s

school fees.

2. If schools request voluntary donations, for example, in excess

of your school fees or the defined contributions for state-aided

schools, these may be paid for by ma’aser kesofim.

3. Optional private tuition may be paid for from ma’aser, but,

according to some opinions, only if this is to raise the standard of

your child above the class average.

To Be Continued ....

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6. Why is there no tzaraas nowadays?

07860 017 641SHAILATEXTDO YOU HAVE A SHAILA? ASK THE federation

T H I S P A G E I S K I N D L Y S P O N S O R E D B Y T H E F E D E R A T I O N

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AHMY WEEKLY HALACHIC QUESTION

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

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com

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Eiruv Tavshilin [Part 1]]

This year, the last days of Peasch fall on Friday & Shabbos. This presents a unique question: how to prepare on Yom Tov (Friday) for Shabbos, something that is normally forbidden. An eiruv tavshilin allows one to do so. I have countless stories throughout the years of people who forgot to make one, being stuck in the middle of a Yom Tov and being unable to make any preparations for Shabbos, so let’s be prepared this year by starting early and learning the practical halachos.

Eiruv Tavshilin is, on the most basic level, a method through which one may prepare food for Shabbos on Yom Tov. The idea behind it is that by starting one’s preparation before Yom Tov, the cooking that is done on Yom Tov itself is considered a continuation of the cooking done beforehand, rather than a new act of cooking.

The Mishnah (Beitzah 15b) states that when Yom Tov falls on Erev Shabbos, one may not cook on Yom Tov for Shabbos. Rather, one may cook for Yom Tov, and anything leftover may be eaten on Shabbos. However, one may make a food for Shabbos before Yom Tov in order to be able to cook on Yom Tov for Shabbos. This food is the eiruv tavshilin. Making an eiruv tavshilin is a mitzvah mid’rabanan.1

Who Needs an Eiruv Tavshilin?

Q. Who must make an eiruv tavshilin?

A. Anyone planning to do a melachah on Yom Tov as preparation for Shabbos must make an eiruv tavshilin. This obligation falls on the head of the household and automatically includes his wife and children.2 If the head of the household cannot or did not make one, his wife should make one, and she may do so even without his knowledge.3

A woman living alone should make her own eiruv. If she does not know how to do it, she should ask someone else to make it for her or to include her in their eiruv.4

Q. Does every act of preparation one anticipates to do on Yom Tov for Shabbos require an eiruv tavshilin?

A. No. An eiruv tavshilin is needed only for an actual melachah that is permitted on Yom Tov that needs to be done as preparation for Shabbos. For example, borer, cooking, or heating up food requires one to make an eiruv tavshilin.5 If all one needs to do on Yom Tov to prepare for Shabbos is to carry from one place to another, or light Shabbos candles, an eiruv is required, but without a beracha.6

Some preparations do not require an eiruv tavshilin to allow them to be done for Shabbos, according to some poskim.

 Some poskim actually prefer that one specifically not finish all of one’s preparations for Shabbos before Yom Tov and leave something to cook or heat up on Yom Tov in order to be able to make an eiruv tavshilin with a beracha according to all opinions.7

Q. Must one who is eating out for all of the Shabbos meals, or staying in a hotel, make an eiruv tavshilin, if his only necessary Shabbos preparation is the lighting of candles?

A. This is subject to a dispute, and the final halacha is that he should make an eiruv tavshilin without reciting a beracha.8

 Similarly, if all one needs to do on Yom Tov in preparation for Shabbos is to carry something on Yom Tov, one still needs an eiruv tavshilin but, according to most poskim, he does not make a beracha on it.9

1 Shulchan Aruch 527:1.2 Rosh 2:6, Graz 18, Mishnah Berurah 56. 3 Sefer Eiruv Tavshilin quoting the Maharshal.4 Mogen Avraham 11.5 Even a dry food, since on Shabbos it would be forbidden to put it directly on for the first time on

Shabbos.6 Sofek B’rachos L’hakel, Kaf Hachaim.7 Iggros Moshe 5:20:26. Heard also from Rav Ezriel Aurbach shlit’a.8 Levush, Mogen Avraham, Graz, Mishnah Berurah, Rav Shlomo Zalman Aurbach zt”l brought

in Shmiras Shabbos Kehilchoso. Rav Moshe Shternbuch shlit’a is of the opinion that a beracah should be said in this situation.

9 Rav Shlomo Zalman Aurbach zt”l, Minchas Yitzchok 7:36.

 Some recommend that one who has no intention to prepare on Yom Tov for Shabbos still make an eiruv tavshilin without a beracha just in case in the end he wishes to prepare on Yom Tov for Shabbos.10

Q. Must a guest staying at someone’s home for Yom Tov make his own eiruv tavshilin?

A. The minhag is to consider guests as included in the eiruv tavshilin made by the host (even if they are only eating in his home and sleeping elsewhere).11

What Does the Eiruv Enable Us To Do?

Q. What exactly does an eiruv tavshilin allow?

A. An eiruv functions to permit a number of forms of actions:

 Food Preparation. Any food preparation may be done on Yom Tov in preparation for a Shabbos meal with an eiruv tavshilin, including cooking, baking, frying, tochen, borer, squeezing fruits, etc.

• Carrying for the purpose of eating is also included in the allowance provided by an eiruv tavshilin.

• Lighting candles on Yom Tov for Shabbos is also considered a form of

“food” preparation and is allowed based on the eiruv.

 Non-Food Preparation. With an eiruv tavshilin, one may perform an act of preparation on Yom Tov for Shabbos even if it is not directly related to food preparation.12

• Carrying a machzor to shul on Yom Tov for Shabbos (if it will not be used on Yom Tov itself) is permitted with an eiruv tavshilin.

 Non-Melachah. Any act of preparation that does not even involve a melachah may be done in preparation for Shabbos with an eiruv tavshilin.13

• One may fold clothes in preparation for Shabbos.

• One may tidy the room in preparation for Shabbos.

• One may roll a Sefer Torah on Yom Tov to its correct place in preparation for Shabbos.

Some poskim contend that the above actions are permitted even without an eiruv tavshilin.14

10 Iggros Moshe 5:20.11 Graz 18, Chayei Adam 102:7.12 Darchei Moshe in the name of many Rishonim,

Cheshev Haefod 2:65, Beer Moshe 8:200, Shevet HaLevi 4:21.

13 Mishnah Berurah 302:17.14 Rav Akiva Eiger on the Mogen Avraham.

NEW TO THE SET!!

NEW TO THE SET!!

New to the Set!

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

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AHBRIS MILA: WHY THE EIGHTH DAY

Rabbi Yehonasan GefenRabbi for Keter HaTorah

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Parshas Tazria discusses one of the most well-known and observed mitzvas; that of bris mila (circumcision).1 It stresses that the mila must take place on the eight day, and the Gemara learns out that even if the eighth day falls on Shabbos one must perform the mila even though it involves one of the Melachos (creative activites) that are usually prohibited on Shabbos.2 What is the significance of having the bris on the eight day in particular?3

In order to answer this question it is instructive to analyze the significance of certain numbers in Jewish thought.4 The world was created in six days, and on the seventh day, Hashem ‘rested’, thereby creating the concept of Shabbos, the day that we refrain from physical creation and focus on more spiritual pursuits. Accordingly, the number ‘six’ symbolizes the physical world, whereas seven represents the infusion of spirituality into the physical world. On Shabbos we strive to elevate physicality through using the physical world leshem shamayim (for the sake of Heaven). Thus, there is an emphasis on eating good food, and dressing nicely, but not for selfish reasons; rather to use the physical world as a kli (tool) for connecting to Hashem. The number ‘eight’ symbolizes spirituality that is beyond this world, going beyond the laws of nature. Removing part of our body represents elevating ourselves beyond our natural physical drives. Some commentaries write that one of the reasons for bris mila is that it weakens man’s natural physical lusts (see Moreh Nevuchim, Rabbeinu Bachaye). In this vein, bris mila represents a Jew’s disassociating himself from the regular laws of olam hazeh (this world), and clinging to a completely different level of existence.5

The idea that bris mila represents transcending olam hazeh is seen in the Torah’s account of Hashem’s command to Avraham Avinu with regard to this mitzva. Hashem tells Avraham, “walk before Me and be complete.”6 Rashi explains that Hashem was instructing Avraham to perform bris mila and thereby attain completion. Immediately after this, Hashem tells Avraham that He is changing his name (which up till that point was Avram) to Avraham. Hashem was taking Avraham to a whole new level of existence, and

.Vayikra, 12:3 1

.Shabbos, 132 2 See Otsar HaBris, Chelek 1, p.380-381, by Rav Yosef Weisberg zt”l, 3.for various reasons why bris mila takes place on the eighth day The Maharal and Rav Eliyahu Eliezer Dessler zt”l, teach us that 4 various numbers have great significance in Yiddishkeit. Much of the content in this essay is based on Rav Dessler’s elaboration on the Maharal’s writing in this inyan )See Michtav M’Eliyahu,. ,Chelek 1, p.226-7. Chelek 1, p.99, p.115, Chelek 4 See Michtav M’Eliyahu, ibid, for discussion of a number of 5 chagim that are connected to the nuber, ’eight’, in including Shemini Atseres, which takes place on the eighth day from the start of Sukkos; Chanukah, which lasts 8 days; and Matan Torah, which took place on the 50th day after Yetsias Mitzrayim )50 is one beyond 49, which is a multiple of 7(. Also, see my piece on.”Lech Lecha, ”A New Level of Existence.Lech Lecha, 17:2 6

bringing him out of the limits of mazal7 which had thus far prevented him from having children. It seems clear from the pesukim that this promise and the promise of an eternal bris between Hashem and Avraham’s descendants were dependent upon Avraham making his own covenant with Hashem, that of bris mila. Thus, we see that bris mila is intrinsically connected to the fact that the Jewish people live on a whole different plane of existence.

Rav Dessler zt”l applies this explanation of the difference between ‘seven’ and ‘eight to clarify a difficult Yalkut. The Yalkut tells us: “Shabbos and mila argue with each other. Shabbos says, ‘I am greater than you’ and mila says, ‘I am greater than you’... from the fact that mila overrides Shabbos8, we know that mila is greater than Shabbos.”9 Rav Dessler explains that there are two ways in which a person can go about his avodas Hashem. One is to be involved in the physical world and elevating it for the sake of Heaven. There are numerous mitzvas that fit this category, for example, giving tzedaka is a way of using one’s money to connect to Hashem, and as we mentioned above, Shabbos is the primary example of elevating physicality. The second way of growing in spirituality is by removing oneself from physicality, and thereby separating from his natural taivas (desires). Mila represents this form of avodas Hashem.

Rav Dessler points out that there is a great danger in the first type of spirituality where one tries to elevate gashmius (physicality) in that a person can easily fall into the trap of thinking he is elevating the physical world; however, in truth, he is really being pulled after his physical desires and the yetzer hara is tricking him into thinking that he is doing it leshem shamayim. The second form of spirituality of removing oneself from gashmius does not pose this threat because one avoids the risk of being trapped. Rav Dessler writes further, that the only way that a person can be sure that he can use the physical world in the correct way is by also somewhat removing himself from it for a time.10

With this understanding, Rav Dessler explains the meaning of the Yalkut. Shabbos represents the form of avodas Hashem where one uses the gashmius for spiritual purposes, whereas mila represents serving Hashem by weakening one’s attachment to the physical world. Mila ‘overrides’ Shabbos in that it avoids the risks of being trapped by the yetzer hara into becoming overly attached to the phsyical world whilst performing seemingly spiritual activities.

We have seen that bris mila represents separation from the physical world as a way of becoming closer to Hashem, and how this form of avodas Hashem is essential to one’s spiritual growth. In this vein, my Rebbe, Rav Yitzchak Berkovits shlita points out that despite the stress on being involved with the physical world for spiritual reasons, the main way of achieving greatness is through involvement in purely spiritual endeavors. The great Torah Sages did not become great through eating leshem shamayim all the time. They became great by developing an overriding interest in spirituality and a disinterest in the physical world. Numerous stories are told of how unimportant food was to Gedolim such as the Chazon Ish zt”l and Rav Yechezkel Levenstein zt”l. May we merit to emulate them and learn from the mtizva of bris mila to focus on learning, davenning, and growth, as the main ways of becoming great.

Mazal refers to certain predestined factors that will effect a 7 person’s life in various ways. It does not however effect his level of righteousness - that is completely in the hands of the person .himself

In that we perform mila on Shabbos even though it involves 8.prohibited melacha

Yalkut, Yeremyahu, Ch.33, Simun 325, quoted in Michtav 9.M’Eliyahu, Chelek 1, p.226-7

See my essay on Parshas Nasso, where the issue of being overly 10.attached to gashmius is discussed at length

1. Mentioned in both these parshios are the four people known as “mechusar kippurim”, meaning that despite having immersed in the mikva their full tehara only comes after bringing their korbanos. These four are: a woman after childbirth; metzora and zavim and zavos.

2. Negaim can come on three places – houses, clothing and people.

3. Perhaps since negaim is a clear spiritual illness it therefore requires the tribe with Kohanim. They were selected to be the most spiritual as seen in them being allowed to work in the Beis Hamikdash. Since we are dealing with spiritual matters, it requires a spiritual announcement by a Kohen and not merely knowledge.

4. Two. There is a metzora “musgar”, who is locked up to see what will happen to his nega that does not have definite signs of tuma. There is the metzora “muchlat” whose nega shows definite signs of tuma and is immediately sent outside the camp. (See the differences between them in the Mishna Megilla 8b.)

5. We find in the haftara of Parshas Metzorah that four Metzoraim were together by the entrance gates and had a discussion, etc. We see from here that they can stick together with fellow metzoraim and only need to remain separate from everyone else inside the camp.

6. Tzoraas was a punishment that was special. It showed clearly the direct result of sin. This can only work for people who are on a high spiritual level who will take this message to heart and repent. However, nowadays we are on such a low spiritual level that we are almost all guilty of Lashon Hara and we would not be able to all be sent away! It is because of this lowly situation that this blessing in disguise of tzaraas was taken away from us. (See Ramban, 13:47 and Alshich, 13:2.)

ANSWERS

Riddle Answer“VAGABACHAS” (13:42). There

are 4 consecutive Patachs in this 1 word. This occurs 1 more

time in the tochechah later on in Parshas Bechukosai:

“HAKADACHAS” (Vayikra 26:16)

If you think I have missed any off any or wish to make any other observations/

comments please feel free to email me direct on bkahan47@yahoo.co.uk