Oneg yisro

OnegShabbosNorth West London's Weekly Torah and Opinion Sheets

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Rather recently, books have appeared advocating "positive imagery," suggesting that if you imagine the scene that you wish to occur, this will make it happen. The first tendency is to dismiss this almost derisively.

"I was laid off eight months ago. I have repeatedly imagined myself happily employed at a new job, but I am still unemployed." It is quite difficult to counter such observations. Magical thinking is juvenile, one says, and wishing it will happen does not bring it about.

Logically, I would go along with this observation. However, I came across an essay in the sefer Ohev Israel, by the Chassidic master, Rebbe Avraham Yehoshua Heschel of Apt. He cites Rashi's statement (Genesis 7:7) that Noach vacillated in his belief that there would indeed be a flood, and did not enter the ark until the rising waters forced him to. The Rebbe of Apt asks, "How can one say that Noach, whom the Torah describes as a perfect tzaddik, was lax in his belief in Hashem's words?"

The Rebbe explains that the word emunah, faith, is related to he word omein, which means "to raise up," as in the Book of Esther, which uses the word omein in the sentence that Mordecai reared Esther. This connotation, the Rebbe says, means that emunah can "raise" things, i.e., bring them about. Therefore, Noach did not allow himself to have a strong belief that the flood would occur, because he feared that this might actually cause the flood to materialize. Noach still held out hope that the people might do teshuvah that might avert the flood, and his intense emunah might hasten it. Thus, Rashi's comment is not an aspersion on Noach.

We have the principle that a positive middah is more powerful than a negative middah. If, as the Rebbe says, a strong belief (emunah) may result in a negative result, them certainly, a strong positive belief may bring about a desired result.

However, the belief must be genuine and complete, which may be difficult to achieve.

Rebbe Yitzhak Meir of Gur cited the Midrash, that before offering the Torah to the Jews, Hashem offered it to other peoples. The Moabites asked, "What does the Torah say?" and Hashem said, "You shall not commit adultery." The Moabites rejected the Torah because, "We are a lustful people. We cannot accept that restriction."

Hashem then offered it to the Edomites, who asked, "What does the Torah say?" and Hashem said, "You shall not commit murder." The Edomites rejected the Torah because, "Our father, Esau, was blessed ‘to live by the sword.'

Why did Hashem offer the Torah to other nations? So that they should not say, "You favored the Jews. If you had given us the Torah, we would have been the chosen people." Now Hashem can say, "I offered it to you, but you rejected it."

"But," Rebbe Yitzhak Meir asked, "how does that address the charges of the Moabites and the Edomites. They will still say, ‘You quoted us "You shall not commit adultery." and "You shall not commit murder," but to the Jews You said, "I am the Lord your G-d." Had you told us that, we would have accepted the Torah."

Rebbe Yitzhak Meir explained, "The Torah is intended to help a person overcome his physical drives. The primary physical drive of the Moabites was lust, and that of the Edomites, bloodshed. These are not the primary drives of the Jews. The Jews' primary drive is skepticism. Other nations could believe that idols, rivers and mountains were gods. Jews, on the other hand, witnessed many supernatural miracles, yet as the Torah relates and our history confirms, continued to doubt Hashem. Therefore, Hashem approached each nation with what would be the greatest challenge for them. For the Moabites it was restraint of lust, for the Edomites it was restraint of killing, and for the Israelites, it was to believe in Hashem.

Emunah is indeed a powerful force and may make things happen. However, sincere and complete emunah is difficult to achieve.

The Power of Belief

Rav Dr. Abraham J. Twerski

7th Feb ‘15 י”ח שבט תשע”ה

פרשת יתרו

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1. What is the מזל for the month of ניסן (Nissan) ?

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There is an ancient custom recorded and celebrated amongst Tunisian Jewry until this day. On the Thursday preceding the Shabbos that the portion of Yisro is read, they partake in a festive "סעודת יתרו", Feast of Yisro, reminiscent of the “party” Yisro threw for Moshe, Aharon and the Seventy Elders, after joining them in the desert.

ישראל זקני וכל אהרן ויבא לאלקים וזבחים עלה משה חתן יתרו ויקח יב) יח (שמות האלקים לפני משה חתן עם לחם Yisro, the father ,לאכל in law of Moshe, took an Olah, and feast offerings for G-d, and Aharon and all the elders came to eat bread with the father in law of Moshe before G-d.

Prior to the battle with Amalek during Shaul HaMelech’s reign, the descendants of Yisro, the קיני, who dwelt among the Amalekites are encouraged to escape, in gratitude for the kindness Yisro, their ancestor, extended to the Jewish nation when they left Egypt.

ואתה עשיתה חסד עם כל בני ישראל בעלותם ממצרים (שמואל א טו ו),For you have shown kindness to all of the children of Israel when they came up out of Egypt.

Rashi elucidates that this “kindness” refers to the meal Yisro tendered for Moshe, Aharon and the Elders which was equivalent to having acted benevolently to the entire nation.

What is the depth and significance behind this mysterious little feast that is so remarkable?

The Torah describes in great detail the seemingly “frightening” revelation at Har Sinai with all the sounds, lightening, clouds, smoke and fire. Indeed Chazal tell us that one must learn Torah with a sense of (.ברכות כב) אימה, יראה, רתת, וזיע, awe, fear, quivering and trembling, just as it was given at Har Sinai.

Chazal also express a notion of a thrilling learning experience which is reminiscent of the joy that occurred during the giving of the Torah, when it describes in several places where the Sages after engaging in learning observed a fire encircle them and regaling how, (שהש"ר א ר"ר ו ועוד) הדברים שמחים כנתינתן מסיני, the joy of Torah was as it was given at Har Sinai.

Yet, nowhere is any evidence of encountering joy in conjunction with the receiving of the Torah ever mentioned in Chumash!

There was however one moment when the joy of that event was celebrated.

ט) יח (שמות לישראל ד' עשה אשר הטובה כל על יתרו Yisro ,ויחד rejoiced over all the good that Hashem had done for Israel.

Rashi teaches us that here for the first time Yisro was rejoicing over the giving of the Torah as well. (see Bartenura )

Yisro wasn’t just celebrating the joy of Torah learning, he was rejoicing over joining the “team” and becoming a “player”. It was at this juncture we are taught he actually converted (סנהדרין צד).

The word used here is ויחד similar to חדוה, joy, based on the idea of being part of a greater whole, belonging and contributing, thus אחד, one. The happiness one senses upon realizing one is a vital part of something so significant is the joy of מתן תורה, the giving of the Torah.

The implication of ‘oneness’ also emphasizes Yisro’s unique talent and personal mission, that each Jew possesses, and the exultant sense of privilege and purpose it bestows upon one who comes to that thrilling realization.

Yisro was never merely a spectator. Whatever situation he found himself in he sought to be part of. Whether it was as an advisor to Pharaoh (יא ,(סוטה a zealous “Preacher” מג) (סוטה or as a General in the army of Amalek ב) יב שמואל All .(מדרש his endeavors brought him no satisfaction. When he discovers Hashem and the mission of Torah he immediately senses the belonging he yearns for, and the resulting joy of that discovery.

The Talmud derives from the description of this episode of Yisro’s feast as eating, לפני האלקים, “before G-d”, that “whoever enjoys a meal that a Torah scholar “dwells” there, is as if he is deriving pleasure from the "זיו השכינה", radiance of Hashem. (ברכות (סד

Rashi describes how Moshe in this meal was ומשמש עומד standing and “serving” them. I would venture to suggest ,לפניהםthis means he was regaling them with brilliant words of Torah. The “fire” and passion of Torah gave immeasurable joy to all those present simply because they were a component within Klall Yisroel. There was a sense of oneness with Hashem, the the radiance of G-d, which is present when conveyed ,זיו השכינהthrough the medium of Torah.

The introduction to the description of the giving of the Torah begins with this most vital lesson of Yisro. He taught us to realize that each of us is part of something so magnificent and if we realize that we will rejoice spontaneously.

The joy of Torah lies in our becoming “players” not remaining mere “spectators”. Whether we are capable of reaching the thrilling intellectual heights of Torah or by participating within our unique roles in contributing to the greater mission we are all joined to, the result is exuberance. We must realize this in order to sense it, and we must celebrate it!

It is for this awareness that we are forever indebted to Yisro. If we live with this consciousness we will merit happiness in our lives and inspire our children to become outstanding players.

7. What is the מזל for the month of אלול (Elul)?

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Breaking news: The Queen has abdicated the throne in a monumental speech to her nation. However, the reason isn't due to her advanced age, as many speculated would push her to make such a decision. Rather, she stated that she no longer felt comfortable with her position as leader of the Church of England as she now acknowledges the truth of Judaism. It isn't verified if she has actually converted or has chosen to remain a Noachide but either way the news has shocked both Gentiles and Jews. In honour of her decision, Jews around the world have publicly praised her and Jewish institutions around the world have included

'Elizabeth' to their names.

Obviously this hasn't happened, but if it had, would it have

been appropriate to bestow upon her so much honour and praise

for merely recognising her obligation as a human being? But in

fact, in this weeks parsha, a similar event takes place. The torah

tells us that Yisro was מדין .the religious leader of Midyan ,כהן

When he hears about "all that Hashem has done for Moshe and

the בני ישראל", he comes to meet them in the desert. חז"ל tell us

that when Moshe went out to greet him, all of the nation followed

and Yisro was received by a welcoming party numbering in the

millions! Additionally, he is honoured with having a parsha in the

torah known by his name which is an even greater honour than

the previous one!

What is the message being conveyed to us by all the

acknowledgement and honour bestowed on Yisro for simply

doing what he was born to do?

The Chafetz Chaim quotes Rashi in parshas Bo who brings

that Rav Masya taught that in the merit of two mitzvos, קרבן פסח

and מילה ישראל the ברית were redeemed. How is it that this בני

is all that was needed to secure our freedom and selection as

the chosen people? Says the Chofetz Chaim, specifically because

they were so far from Hashem and on the 49th level of tumah, two

mitzvos were sufficient to facilitate their redemption. In relation

to their level, what seemed to be a small sacrifice in reality

expressed a deep commitment to Hashem.

With this we can understand all the fanfare made about Yisro. If the concept is true in the national level, it holds true for the individual as well. Yisro’s ability to leave his almost royal position and his former lifestyle and convictions because of his recognition of the truth of Judaism showed a deep commitment to Hashem.

Similarly, in today's day and age when unfortunately we live in a decadent culture which often creates barriers between us and Hashem, even seemingly small "sacrifices" for the sake of Hashem have tremendous power to raise ones נשמה and bring The Chofetz Chaim admonishes us to not be like .הקב״ה to נחת רוחthe matron who during the siege on Yerushalayim sent out her servant to bring back fine bread. When he returned he reported that there wasn’t any to be found, only coarse bread. She sent him out again to bring that an unfortunately by then even that wasn't available. He came back empty handed but said that there is some bran bread available. She sent him out again but alas, now that was finished as well. And so on it went until he couldn't find even the cheapest bread. In the same manner, with regard mitzvos, when there is a siege on religion and tzaddikim are far and few, let as grab as many mitzvos, whether great or small, for in times of "famine" every little bit is even more precious.

I heard this concept used by R' Dovid Halperin to explain a puzzling חז״ל. When Yaakov avinu dreamed of the ladder with angels ascending and descending, the Sefer Hakaneh asks why did they need a ladder? Surely angels have wings and are able to fly to and from heaven with out the aid of a ladder? And he answers that they were little angels who haven't received their wings yet. I think we can all understand the question but what is the meaning of he answer? It almost sounds like a joke.

R' Dovid explained that Hashem was showing Yaakov a message about the future of the ישראל There will come a .בני time when the Jewish people will be "little", meaning of a lowly spiritual level, when they have not attained the loftiness to receive the metaphoric wings. But Hashem was telling Yaakov, have no fear as even little angels can reach the sky. With the use of a ladder, step by small step, even little people can reach heights that naturally may have been unattainable to them. For in their position and situation, each expression of commitment to Hashem is precious and valued to a greater degree than if it were to be performed by someone of a higher level.

With this in mind we can better appreciate how much Hashem values our mitzvos, even when we feel that they may be lacking in quality, and this will encourage us to grow even more in our commitment and enable us to truly reach the loftiest of heights.

Home Grown

from the Golders Green KolelThis week: Rabbi Elisha Yaari

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4. What is the מזל for the month of תמוז (Tammuz)?

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Growth through Torah

Rabbi Dovid RosmanDirector of Gesher

The midrash relates that prior to Bnei Yisrael's receiving of the Torah in this week’s parsha, Hashem offered the Torah to the other nations.[1] The midrash describes in detail the dialogue between Hashem and other nations. First, He approached the descendents of Esav and asked them if they wanted to receive the Torah. They asked “what does it say in the Torah?” and Hashem responded, “lo sirtzach”

- you may not murder. They replied that they were not interested in the Torah, since their forefather Esav’s essence was that of a murderer.

Then Hashem approached the descendants of Amon and Moav and offered them the Torah. They also asked what it contained, and Hashem responded, “lo sinaf,” - adultery is prohibited. They replied that they were not interested in the Torah, since their very existence was based on illicit relations; their ancestors, the daughters of Lot, were involved in such behavior.

Next, Hashem went to the descendants of Yishmael and offered them the Torah. They asked what it contained andHashem responded, “lo signov” - do not steal. They replied they were not interested in the Torah since their forefather Yishmael’s essence was that of a thief.

At first glance, the dialogue in this Midrash between Hashem and Bnei Yisrael makes little sense. If you were to offer an American citizen a book containing a new set of laws that he needs to observe, you would obviously describe to him the points in your law book which differ from or add to the laws that they are already obligated to observe based on standard American law; you certainly would not stress areas in which the new law book makes no innovation. Rav Meir Simcha of Dvinsk, in his Meshech Chochmah,[2] questions why Hashem mentioned the prohibition to kill, commit adultery, and steal if the other nations are obligated to adhere to those commandments regardless of the Torah, as they are three of the seven mitzvos bnei Noach, the Noachide laws. Why didn’t Hashem mention the unique mitzvos of the Torah, such as honoring one’s parents or keeping the Shabbos? In addition, why is the fact that the essence of the other nations was to kill, be immoral, or steal relevant to their rejection of the Torah?

Rav Moshe Feinstein zt"l answers[3] that there is a fundamental difference between the prohibitions to kill, commit adultery, and steal contained in the seven mitzvos bnei noach and the prohibitions against the same activities found in the Torah. Rav Moshe brings a parable of a bandit of robbers or murderers. Even though they may be professional thieves, they maintain an understanding amongst themselves that they don’t steal from one another; if they would steal from each other, they wouldn’t be able to be successful in their group endeavor. Similarly, society cannot run properly if people steal from one another, even though individual people may feel that stealing is acceptable and may even have a strong desire to steal. The prohibitions of the seven mitzvos bnei Noach are only intended in order to keep society running properly, as described in the parable. The prohibitions of the Torah, however, are made because these activities are inherently wrong, unrelated to the ability for society to function. The Torah does not want us to technically refrain from stealing; rather, it desires that we not be thieves. Our very essence must change.

We can now understand the midrash. Hashem wanted to highlight the uniqueness of the Torah to the other nations. When He informed them that the Torah prohibits murder, He referred to a prohibition that is very different from the one that they already had. The Torah’s prohibition would not simply require them to refrain from killing but to change who they were and become people who recognize and live with the concept that killing is wrong and evil. The uniqueness of the Torah is that it requires man to change his natural ways and become better. In response to this, the children of Esav said that they could not oblige since killing is in their blood from their ancestors and they weren't willing to change who they were.

This concept is not only relevant to murder, stealing, and incest. The Vilna Gaon writes[4] that all aspects of being an eved Hashem, a servant of G-d, are dependent on fixing one’s middos, his character traits. A person must constantly be in the process of change and breaking his old ways; if he is not, then what is he living for? Going against one’s grain to become a greater person is the ultimate way to grow.[1] Sifri, Parshas Ve-Zos Ha-Bracha, 6; quoted by Rashi, Devarim 33:1.[2] Parshas Ve-Zos Ha-Bracha, 33:2, s.v. ve-zarach mi-se'ir lamo.[3] The basic idea is found in Derash Moshe, derush 13 and elaborated on in the sefer Ma'amad Har Sinai, p. 22 without quoting Rav Moshe.[4] Beginning of sefer Even Shleima.

8. What is the מזל for the month of מרחשון (Chesvan)?

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Bubby's Blog"I do not want followers who are righteous, rather I want followers who are too busy doing good that they won’t have time to do bad."

– Rabbi Menachem Mendel of Kotzk

People who focus on being righteous can become self-absorbed and self-righteous. While those pursing good deeds and actions become righteous.

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Keep Climbing

Rabbi Mordechai AppelShomrei Shabbos Chevra Mishnayos & דרכים בפרשה

וישמע יתרו כהן מדין חתן משה את כל אשר עשה אלהיםלמשה ולישראל עמו

Moshe’s father-in-law, Yisro, heard all that HaShem had done for Moshe and all of Yisroel, His people (18:1)

Quoting the gemara in Mesichta Zevachim (116a), Rashi tells us that there were two events that made such an impact on Yisro that he altered the course of his life. He would now join the ranks of Klal Yisroel. These two life altering events were Krias Yam Suf and Milchemes Amalek.

The meforshim wonder why Yisro needed two incidents to impress upon him the greatness of HaShem and His people. Shouldn’t krias yam suf have been enough of a nes to influence his way of thinking? Indeed, Milchemes Amalek alone could have been misinterpreted as a victory affected by Klal Yisrael's military genius. Or perhaps as an under-dog; a victory can be had as well. Krias Yam Suf, however, was a nes of the highest level that no one would question. Furthermore, this incident transpired first. Why then was it necessary for Yisro to also hear about the war with Amalek before he decided to join Klal Yisrael? What did this second incident add?

We can suggest the following answer: Yisro was already sold on the idea of joining Klal Yisroel after Krias Yam Suf. After all, the love that HaShem had displayed to His children within those nissim clearly demonstrated that they were the am hanivchar/HaShem’s chosen people. They were lifted to such a high degree that even the lowliest maiden saw during krias yam suf what the great navi, Yeckezkel Ben Buzi did not see. Who wouldn’t want to join such an exalted nation? This great level however, caused Yisro to rethink if he was even worthy of joining. Perhaps the distance between the lowest Jew at that time and the most exalted gentile was so great that he would not be able to make the leap.

But then came along Milchemes Amalek. Of what purpose was this attack? Amalek knew that he could not win. However, he could at least "cool" them off. The seforim tell us that the name “Amalek” and the word “safek” have the same gematria/numerical value of 240. Amalek’s campaign against us was to create doubt. Amalek did not care if he was starting up with the highest echelon of Klal Yisroel or the lowest of the low. It was an all out battle with every last member and rank. If he could create a doubt within the heart of a Jew, then his mission was deemed a success.

Of course, this is also the mission of the Yetzer Hara. He constantly tries to place a doubt within us and when we fight back we are fighting the same fight that Moshe and Klal Yisroel fought.

After Yisro saw that even on the highest level, there was still a need to battle the advances of Amalek, he realized that the great lofty level of a Jewish person is not at all due to the absence of the yetzer hara. On the contrary, it is the ability to constantly fight and conquer it. This then is the realization that on any and all levels, we can connect, as long as there is willingness to fight. With this message, Yisro was ready to join!

The Gemara in Mesichta Sanhedrin(74a) tells us that if Reuvein is told to kill or get killed, Reuvein would not be allowed to save his own life, because of the logic of ךדיד אמדד תיזח יאמ Do we really know .סומק טפי? דילמא דמא דההוא גברא סומק טפיwhose blood is redder, i.e. who is more valuable in HaShem's eyes? The same argument holds true even if the two parties involved were the gadol hador and a lowly robber or murderer. There as well, the gadol hador would not be allowed to kill the lowly robber. But why is it so? Surely, his blood is indeed redder than the robber?

Let us examine the tzaadik. He may have been born to an important family. His path may have been carved out for him. Born on rung number 91 of the ladder, today he is standing high atop rung number 97. It can’t get much better than that. But what of the robber sitting all the way on the bottom of the ladder at number 23. He on the other hand was born into a situation where there was never any hope that he would amount to much of anything. He was born on rung number 6, possibly never having any positive life influences, always finding trouble without even looking for it. But now he has grown. With some slight improvements here, and perhaps a fight for the positive there, he may still be quite low, but he has managed to climb a bit. The tzaadik is much higher up, but the robber has climbed many more rungs. We can never really know whose blood is redder.

The Baal HaTanya (ch.27) quotes from the Zohar that the greatest nachas to Hashem is in the struggles of a Jew and being victorious over them, as opposed to someone who has already reached righteousness or someone that was born that way. It is these struggles that are even more pleasing to Hashem than the great avoda/service of a Tzaddik.

Coming back to Yisro, it was after Milchemes Amalek that Yisro came to the realization that it's not how high up one is but the willingness to keep on fighting and keep on climbing!

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9. What is the מזל for the month of כסלו (Kislev)?

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The רמ'א in סי׳ תצ׳ד mentions the minhag of Klal Yisroel in certain places to eat milchig food on the first day of Shavuous. He explains that this alludes to the שתי הלחם that was offered up on Shavuous. The משנה ברורה in ס׳ק י׳ב offers another reason in the name of 'גדול אחד׳׳ (this has been attributed to the Rebbe R' Hershel of Crakow, the famous author of the Chanukas Hatorah, who reportedly gave this reason as a child) that having stood at הר סיני and accepted the Torah, we returned home to find nothing to eat other than milky foods. The reason for this is that meat foods require significant preparation; שחיטה with a checked knife, ,נקור and then cooking in new vessels as their מליחהpreviously used כלים would be forbidden to use. As such, we chose Milchig foods and it is as a reminder of this that we have milchigs on the first day of Shavuous.

Undoubtedly, if you question the average child or even adults as to the source for us enjoying cheesecake over Shavuous, the reason cited by the Mishnah Brurah will be mentioned. However, there are a number of problems with this reason. The גמרא in goes through a lengthy discussion as to the exact timing in שבתterms of both the day and the date of מתן תורה. The גמרא on פ׳ו concludes that according to everyone, the Torah was given ע׳בon Shabbos, the debate is merely as to the date in סיון that it was. Therefore, if the Torah was given on Shabbos, how can we claim that we had to eat milchig food because after the Torah was given, consumption of meat required too much preparation namely Shechita, Nikur etc? How could we possibly have done Shechita on Shabbos? Furthermore, the ברורה mentioned that we משנה couldn't cook using our now Treif כלים, but surely we couldn't cook because cooking is forbidden on Shabbos irrespective of the Kashrus of the vessels?

The חיים himself actually addresses this question in his חפץ Sefer לקוטי הלכות and explains that this answer only fits in with the opinion on ראב׳ע mention in אליעזר דר' that the Torah פרקי was actually given on ערב שבת.

Another interesting question posed by the אחרונים pertains to the plates of the ישראל ישראל How could .בני eat off בני their plates after מעמד הר סיני? Notwithstanding the fact that they ate

cold Milchig food and that there was no problem of איסור ,בליעת nonetheless, wouldn't their vessels require טבילת כלים as they had been through a change of status? Initially, before תורה they מתן belonged to non-Jews and now after the Torah had been given, we have the status of Jews. As such, the Halocha that states that כלים גוי is required when one purchases vessels from a טבילת should apply here. Furthermore, since it was שבת and טבילת כלים is forbidden on שבת, how could we eat off these plates?

We can answer this question by utilising an interesting חודש of the שו׳ת בנין ציון; there is much debate ( ר׳ יוסף ענגיל in בית האוצר has many מערכות on this) as to the status of Klal Yisroel before ע׳ז Rashi in ?בן נח or of a ישראל of a דין did we have the ;מתן תורהholds that we had the din of a בן נח. As such, asks the בנין ציון, we were commanded to keep the Shabbos at מרה, but at that stage we weren't yet בני ישראל and we know the Halocha that גוי ששבת מיתה ,חייב so how could we keep Shabbos after it was given at ?גוים since we were still classified as ,מתן תורה and yet before מרה

The בנין ציון suggests that the status of Klal Yisroel was more like a halfway house. Upon leaving Egypt, we already had ברית בני ישראל and as such whilst we weren't yet fully considered מילהuntil we stood at הר סיני, nonetheless, we had still lost the status of being considered to be an עכו׳ם. As such, we could keep שבת without coming under the category of ששבת and so too, our גוי plates would not require כלים תורה as prior to טבילת we מתן weren't גוים. Based on this, the אבני נזר says that a גר who is in the process of גרות can keep שבת and may even be required to do so, just as we were before הר סיני.

We can also answer this question by looking at the reason as to why it is forbidden to use כלים that haven't been toivelled. There is a famous חקירה as to whether טבילת כלים is a מתיר (I.e. like שחיטה, where it can't be used until done) or whether it is a The difference would be in an instance where there is an .מצווה it will מתיר such as that if it is a ,טבילה and you can't do אונסremain אסור but if it is merely a מצווה, we will allow you to use it.

Hagaon R Shlomo Zalman Auerbach זצ'ל contends that the reason why חז׳ל forbade us to use non-toivelled vessels, is to encourage us to not procrastinate and do טבילת כלים immediately. However, that would only apply where I am able to go and toivel the כלים. However, if I am in a hotel or someone is in the home of a non-religious relative where they aren't able to toivel the כלים at any future stage as they will be stopped from doing so, they will not be part of this prohibition. Thus, whereas normally one can't eat from a non-toivelled vessel even on שבת as they should have had the foresight to toivel it before Shabbos came in, at סיני הר we weren't able to toivel our כלים before שבת as we weren't yet commanded in the מצווה , as such, the concept of procrastinating didn't apply to us and therefore eating from untoivelled plates wouldn't pose a problem.

How Hungry Were the בני ישראל at הר סיני?

Shulie Meyer

10. What is the מזל for the month of טבת (Teves)?


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THE TALMID - וללמד

Daniel Richman

THE REBBE - ללמוד

Rabbi J GolkerHead of Kodesh, Hasmonean High School

We need look no further than the first word of this week’s sedra to learn a very important message.

יתרו“ ?Yisro heard”. What exactly did Yisro hear“ – ”וישמע Rashi tells us it was krias yam suf and milchemes Amalek. But didn’t everyone hear that? This was front page news!

The answer of course is that there is hearing and there is hearing. Whilst the rest of mankind may have heard, Yisro really heard.

In his excellent sefer on the 48 Kinyonei Torah, in the chapter on האוזן Rav Ephraim Nisenbaum tells the ,שמיעת following anecdote.

Rav Elchanan Wasserman was the Chafetz Chaim’s premier student. A Torah giant in his own right, each year he would leave his own yeshiva in Baranovich and travel to spend Rosh Hashana with his rebbi. One year, after the Chafetz Chaim

finished delivering words if inspiration to the yeshiva, Rav Shalom Eishishoker leaned over to Reb Elchanan and whispered,

“I think he said the exact same thing last year.” Reb Elchanan whispered back, “No, this year there were eight words different!”

There is listening and there is listening.

And even if you do listen, how do you respond?

ירגזון עמים Peoples heard – they were agitated”. It“ – שמעו is true that the entire world knew about what Hashem had done for Klal Yisroel but, as Rav Dovid Goldwasser notes, they reacted in a negative way. They heard but ran away to rid themselves of their fear. Yisro on the other hand heard and draw closer to the Jewish nation, becoming one of them.

The lesson from the sedra is therefore not only to really listen but to respond in a positive way.

R’ Yisroel Salanter said: “When one recites the Shema and remembers that HKBH alone governs the four corners of the universe, he must not forget that the universe also includes him.”

The posukim say in this week’s parsha, כי יבא אלי העם לדרוש אלוקים, כי יהיה להם דבר בא אלי“ ".ושפטתי בין איש ובין רעהו, והודעתי את חקי האלוקים

“For the people come to me to seek Hashem, when they have an issue they come to me and I judge between man and his friend. I inform them of the laws of Hashem." (18: 15-16)

It’s learnt from these posukim three responsibilities of the gadol hador.

1. To daven on behalf of klal yisroel during times of tzoros. This can be seen from,יבא אלי העם לדרוש אלוקים' .’

2. To settle disputes between one and another – ’.ושפטתי בין איש ובין רעה‘

3. To teach Torah –'.האלוקים חקי את 'והודעתי

The Ramban says that Moshe performed all three responsibilities and that is why he was busy the entire day. There’s an important lesson that one can learn from these posukim. There are some people that are very particular when it comes to מצוות בין אדם למקום , but when it comes to לחבירו אדם בין they don't view them with such , מצוות importance. For example, there are people that rush to ask a שאלה regarding bosor v'cholov, but when it comes to asking a question about stealing or business ethics they wait until someone has suffered a loss before they take the other to a Din Torah and sort it out between them. If only one would come at the beginning and ask whether what he’s about to do is correct. Moshe was alluding to this idea. When it comes to ask a שאלה בין אדם למקום , then they come at the beginning, כי יבא אלי העם לדרוש אלוקים . However, by בין אדם לחבירו , they wait until כי יהיה להם דבר before they ask a question to dayanim. Our goal should be to resolve and fix our relationships with others and to try and avoid possible מחלוקת. IyH through this we should merit to see the geula.

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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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Shovovim (Part 5) Power Of The Tongue Loshon Hora – Is it Really That Bad?

Has it ever happened that you daven day after day about a certain matter and are not answered? Yet it is common knowledge that no tefillah goes to waste; every tefillah is beneficial in some way – if not for the requested manner, then for something else.

But bear this in mind: A person’s corrupt actions may prevent his tefillah from ascending to the Heaven altogether. The Chofetz Chaim proves this point from a Zohar (Parshas Metzora).

Nevertheless, all is not lost; Rabbeinu Yona addresses the case of one whose mitzvos are disqualified because of the sins he committed. He writes that, while it is true those mitzvos are not accepted, they are not irretrievable. Rather, they stand by, waiting for a person to act. The moment he does teshuvah, all of his mitzvos come flooding back to defend him before the Throne of Glory (Shaarei Tshuvah 1:41).

Last week we examined exactly how severe the prohibition of loshon hora actually is, and to what extent it applies. This week, we will focus on some of the details of the halacha.

On Whom does loshon hora apply to?

It is forbidden to speak about a man, woman, adult, child, relative, one’s spouse, and even a parent about one’s child.1 All the below applies if there is no constructive purpose, which we will discuss a different time.

• People commonly recount to their spouses about the day’s events in association with other people, which, if one isn’t careful, may often contain many derogatory statements about others. In addition to transgressing this most stringent prohibition, it often also promotes arguments, revenge and hatred.2

If one speaks loshon hora about a Talmid Chacham, the sin is much greater, especially when he is a Rov or known Posek.3 One should be especially careful not to over-praise even a Rav or Tzaddik, as it is almost inevitable that someone listening will share some derogatory information.4

1 חפץ חיים ח"א ח:א, באר מים חיים כלל ח אות ה.2 ח"ח כלל ח ס"י.

3 ח"ח ח"א כלל ח ס"ד, שמלבד שלא נהג בו כבוד בסיפור גנותו מונע את הרביפם מלהשתתף בשעוריו בתורה ונמנעים מלהתדיין לפניו "וכל אחד בונה במה לעצמו".

4 באר מים חיים כלל ט ס"ז. וע"ע בשדי חמד כללים שי, פו שאין איסור לומר רב פלוני גדול בתורה מפלוני, ואין בזה

Included in this prohibition is even to speak derogatively about an item, something which is unfortunately not uncommon amongst professionals. One must be aware when talking about someone’s products or service that it should not include or imply any type of loshon hora (unless there is a constructive purpose).5

Listening & Accepting

Not only is it forbidden to speak loshon hora, it is also forbidden to listen and accept the loshon hora spoken by someone else. One who accepts the derogatory information as true has transgressed the negative commandment of "לא תשא שמע שוא", which carries with it a more severe punishment that the speaker himself!6 Even if one decides that he will not believe what is being said, he has still transgressed a Torah prohibition simply by listing to the information (unless one is listening for a constructive purpose).7

• The prohibition of accepting loshon hora spoken is even if the information was said in public, and was heard from many different people.

Q. Is it ever permitted to listen to loshon hora?

A. Yes. If the information being said may be of benefit for him, or others, in the near future, one may listen, provided he does not believe it as 100% true.8 For example, when hiring a worker, employee, one may listen to people’s opinion of him since it is important for him to know – and he may even act cautiously based on the information heard, provided he doesn’t ever believe it as true. The same is when choosing a school, private rebbe for one’s child, and obviously for shidduch purposes.

• Note: A Rov should always be consulted in the above case, as there are many conditions that may apply and each case is different.

One should carefully contemplate before opening his mouth – especially if what he is about to say is about someone else. The Chofetz Chaim writes (Shmiras Haloshon, Shaar HaZechirah Ch. 2)

“When a Jew speaks loshon horo against his fellow Jew, and brings up complaints against him, he thereby brings about accusations in Heaven against the Jewish people and he empowers the Accuser to indict the Jewish people.

זלזול לשני.5 ח"ח כלל ה ס"ז, ובאר מים חיים ח.

6 ח"ח כלל ו ס"א. וטעם גודל עונשו של המקבל, כיון שבלא שומעים לא היו הדברים נאמרים.7 ח"ח כלל ו ס"ב.8 ח"ח כלל ו ב-ד.

לע''נ

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3. What is the מזל for the month of סיון (Sivan) ?

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

Chapter 4 – Place of Prayer continued

101. Must the entire tefillah be said in the fixed place?

No, the main requirement is to daven shemoneh esrei in a fixed place. The rest of davening may be said in a different place.

102. What if there is a disturbance in one’s fixed place?

He should move to another place where he can daven with more concentration.

103. Where in the shul or home is the best place to daven?

The most ideal place is facing a wall without any intervening object between the person and the wall.

104. What is the reason for this?

• As a comparison to offerings in the holy Temple, for which interventions were forbidden.

• So that one will not be distracted.

105. Are all objects considered to be interventions?

No. The following are not interventions:

• Permanent furniture such as a closet or bookcase.

• An object that is less than ten tefachim high (80 cm) or less than four tefachim wide (32cm).

• An object that is being used during davening, e.g. a table or shtender, on which the siddur is placed.

• According to some opinions, an object that is more than four amos away (approx. 2m).

106. Is another person an intervention?

No, but it is still preferable to avoid this, if possible.

107. What if an intervention is unavoidable?

Avoiding an intervention is not an essential requirement, but an enhancement of one’s prayers. If necessary, a person may daven where there is an

intervening object, but he should either close his eyes or keep them focused on the siddur, in order not to be distracted.

108. May one daven facing a picture?

One should not daven any section of the tefillah facing a picture, in order not to be distracted. If this cannot be avoided, he should either close his eyes or hold the siddur in front of his face.

109. What if the picture is not directly in front of him?

He may daven there, if the picture is either to his side or above his head.

110. May one daven facing a mirror?

This is forbidden, since one would appear to be praying to oneself.

111. May one daven facing a window?

During the day this is permitted, unless the window faces a busy street, etc., that may cause a distraction.

At night this should preferably be avoided, since the window acts as a mirror, reflecting one’s image.

112. May one daven outside?

Ideally, this should be avoided. Davening indoors is more conducive to humility and fear of Hashem, and a person who willfully ignores this is considered insolent. This applies only to shemoneh esrei.

If the area is surrounded by a wall or fence one may daven there.

The area in front of the Kosel Hama’aravi is an exception, since it is designated for prayer.

113. What if one must daven outside, e.g. while traveling?

If possible, he should daven near a wall or between trees.

6. What is the מזל for the month of אלול (Elul)?

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לע''נ

ר' יוסף דב בן ר' משה הכהן אלביצקי ז"ל


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Rabbi Akiva Osher PadwaDirector of Certification, KLBD H

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Whisky Production Then and Now - The Kashrus Issues in Scotch Whisky. PART III

GRAIN WHISKY

As mentioned in my previous article Scotch Whisky is an alcoholic beverage produced by fermenting Grain using Brewers Yeast and Water with the addition of Malted Barley to act as a source of natural enzyme that aids the process of breaking down the starches in the grain and transforming them to sugars that can be ‘consumed’ and fermented by the yeast. Once the liquor has fermented the resulting ‘beer’ is distilled to separate and then concentrate the alcohol and flavours.

This is more or less true for all whisky. The most obvious difference between Grain Whisky and Malt Whisky is that grain whisky is produced from a combination of malted barley and other grain whereas malt whisky is produced exclusively only with malted barley without combining any other grain. But that is not the only difference.

One could say that grain whisky is the commodity beverage or the bulk product that is then enhanced by blending with other whiskies. That they use other grain in addition to malted barley means it is a cheaper beverage to produce but as a result too it does not have the enhanced flavour the malted barley contributes to malt whisky. Therefore malt whisky is distilled in time honoured traditional manner using a ‘pot still’ as I will describe in next section, grain whisky is distilled using a regular or common distillation column such as used for other alcohol distillation such as vodka or other similar beverages. Furthermore, when distilling malt whisky they go to special lengths to ensure many of the lesser volatiles and so-called ‘fusel oils’ are retained, whereas when distilling grain alcohol the liquor is distilled in two phases, i.e. distilled and then ‘rectified’ or distilled further in a second column to strip off more and more of the other alcohols and volatiles until they are left with a distillate with a higher alcohol content while still retaining flavours of the raw materials used for the fermentation.

In fact some grain whisky distillers actually do produce vodka using the same equipment and much the same production methods. One of the main differences being that when producing spirit for vodka or to be sold simply as ethanol they can use exogenous enzymes to assist the breakdown and conversion of the starches and speed up the fermentation and they can use other processing aids and additives whereas the use of such additives are forbidden

when producing whisky. When producing whisky however the only enzymes permitted to be used to assist the breakdown of the starches are the natural enzymes present in malted barley.

The other difference between grain whisky and other grain derived distilled beverages is that whisky is matured after distillation for at least 3 years in oak wood casks. This too must be done in the traditional manner by literally filling the ‘new-make spirit’ into the wooden casks and storing for a number of years. Whereas in the wine industry for example, and various other alcoholic beverages too, many manufacturers fill their beverages into large stainless steel or fibreglass silos and they may perhaps add wood shavings or chips so that the wood reacts with the beverage and gives them the same effect as if it had been matured in wood. In fact some claim that it is even more effective than maturing in wooden casks as the surface area that is in contact with the beverage when using chips is greater than when using wooden casks.

Whisky producers however cannot indulge in such new concepts, not only is it illegal but it would probably be unthinkable even if it was legally permitted. To this day all whisky, malt and grain whisky, must be matured in traditional wooden casks.

There is a difference however between grain whisky and malt whisky maturation. The former is essentially producing a commodity product whereas the latter is always interested in preserving the old traditions. Also malt whisky manufacturers are always looking for ways to maximise the flavour profile of their whisky, whereas grain whisky, even though every whisky has it’s own ‘house style’, it is more of a commodity product sought for its alcohol content etc. rather than its particular flavour and they are more interesting in streamlining their processes and maximising production. As a result most malt distillers still use sherry casks to some extent, either for traditional maturation or for the more recent trend of special finishing also called second maturation, whereas to the best of my knowledge grain distillers are not as concerned about keeping old traditions and all of them use uniform size and shape ex-bourbon American oak casks.

Grain whisky is generally used as a base for production of blended whisky whereas malt whisky can be sold on its own as Single Malt or used as a component in blended whisky. Single grain whiskies are much less common, but are still available. Malt whisky distillers are scattered all across Scotland, Highland & Lowland, Speyside and Isla. Some are large and famous. Others are small and still famous. Others are known only to those who make it their business or it is their hobby to know them. On the other hand however there are only about 5 or 6 grain whisky distillers throughout Scotland all of them large in capacity, old and well established but one can say more or less anonymous to all but their neighbours and people connected to the whisky trade.

לע''נ

רות שאשא בת יעקב מאיר ע"ה2. What is the מזל for the month of אייר (Iyar) ?

Attention Whisky Drinkers - it is safe to read the article below


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3:55pm5. What is the מזל for the month of תמוז (Tammuz)?

Sefer Shoftim

INTRODUCTION

After Yehoshua’s death (in the year 2516), the Bnei Yisrael entered a new and relatively tumultuous era. They were without a king, without a ruler of Yehoshua’s calibre or pedigree, and for some extended periods, without any leader at all. Within this era, fifteen Shoftim, judges filled the role of leader; some were selected as leaders by common consensus, and others by Divine appointment. Shmuel HaNavi, the author of Sefer Shoftim, describes how ‘Each man did what was right in his own eyes’ (17:6)1. Despite the lack of leadership, there was not complete disorder; the Kohen Gadol and the Nevi’im implemented forms of leadership even in the absence of a judge. Each tribe dwelt in their allotted land and had their own courts of law with their own elders.

Sefer Shoftim describes a repetitive cycle that occurred during this 355 year period. This cycle was the fulfilment of the Torah’s predictions in Parshas Eikev. There, Hashem relates how He will settle Bnei Yisrael in Eretz Yisrael and shower them with blessing. However, the pesukim (Devarim 8:14-17) continue:

את-החיל לי עשה ידי, ועצם כחי בלבבך: ואמרת, את-ה ושכחת לבבך; ורם, .Your heart will become haughty and you will forget Hashem“ - הזה

You will say in your heart that it was your own hands that made this wealth for you.”

The cycle begins with the loss of a judge and his guidance and thus, a decline in Bnei Yisrael’s adherence to Torah and mitzvos. Bnei Yisrael then sin as a nation, and in turn are delivered to enemies, including the Plishtim, the Midyanim and the Canaanim. In their distress, Bnei Yisrael remember Hashem and begin to return to Him, begging for salvation. In response, Hashem sends a judge to encourage the people to repent, with the people heeding this Divine call and repenting. Hashem would use the judge to implement His salvation from the invading nation, and Bnei Yisrael would again enjoy peace, tranquillity, and Torah observance. However, once the judge passes away, the cycle repeats itself; sin, followed by oppression, the appointment of a judge, repentance, and consequently, salvation. The commentators discuss the nature, character, and role of the shoftim as

1 Unlike Rashi, the Radak (17:1) is of the opinion that this statement is limited to the periods between the judges' reigns

leaders; some argue they were predominantly military leaders, others respect them as Talmidei Chachamim, and some commentators argue they were a synthesis of both. The Radak writes that the people did not sin as long as they remembered the great leaders and the miracles they had witnessed when entering Eretz Yisrael with Yehoshua - only the subsequent generations sinned.

It is interesting to note how the cycle is reflected by the number 40; many of the shoftim reigned for 40 years (e.g. Devorah) and Ehud reigned for 80 years - a double cycle. The number forty represents a process of birth and building from anew. The Maharal writes that it takes 40 days for the embryo to form into a foetus, it took 40 years for Bnei Yisrael to go from their birth as a nation to entering Eretz Yisrael and a mikveh, a spiritual re-birthing process, must contain 40 Se'ah units of water. Likewise, Bnei Yisrael would serve Hashem for forty years under the rule of the shofet, then they would forget Hashem, and the cycle would begin again.

Another theme apparent in Sefer Shoftim is that the names of the characters and places reflect both their essence and purpose. (Brachos 7b). A few examples: Barak (meaning lightning) leads a lightning-quick attack. Gidon, (meaning 'to chop down'), defiantly cuts down the asherah tree of his father and is subsequently named Yerubaal - 'let the Baal fight him', after his father decreed that if Baal was a real god, then Baal himself should avenge Gidon's actions. Yoash, (meaning to 'give up/renounce'), Gidon's father, renounces his idolatrous practices. Avimelech, (meaning 'my father - the king') the son of Gidon, inappropriately accepts the role of 'king' after his father, who was worthy to be king, refuses the offer. Yosam, (meaning 'orphan') is the only surviving son of Gidon after the other seventy are massacred. Ga'al ben Eved and Zevul have a dialogue in perek 9 which is also reflected by their names.

Finally, Sefer Shoftim is much more than merely a historical account of 355 years. The events recorded are only the highs and lows of Bnei Yisrael’s history, the events that we must learn from. It is essential not to form a misguided understanding of this period; the majority of these years consisted of Bnei Yisrael keeping the Torah as they should and Hashem rewarding them with tranquillity. Although the years of peace are not explored in detail, it is crucial to remember that they existed. The Ralbag writes that one purpose of detailing these precarious times and sins is to show us Hashem’s hashgacha and constant involvement in the world; if we sin then He takes away His special protection, and when we call out to Him genuinely then He saves us.

Finally, when learning Shoftim, it is worth appreciating the greatness of the characters of the judges. Chazal tell us that although Yiftach HaGiladi was the ‘lowest’ of the judges, his words were said with ru’ach ha’kodesh. Each episode contains characters with traits that we should emulate and messages that can positively uplift our lives.

לע''נ

ר' משה בן ר' פנחס ג'יי ז"ל


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