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1. Rabbi Binyomin Adler Shabbos Taam HaChaim page 2
2. Rabbi Yitzchok Adlerstein Maharal's Gur Aryeh page 5
3. Rabbi Oizer Alport Parsha Potpourri page 6
4. Rabbi Stephen Baars-Aish.Com Brainstorming With Baars page 7
5. Rabbi Benjamin Blech-Aish.Com Ed Kochs Tombstone page 7
6. Dr. Avigdor Bonchek Whats Bothering Rashi? page 8
7. HaRav Eliezer Chrysler Midei Shabbos page 8
8. Rabbi Moshe Erlbaum-Aish.Com Torah Teasers page 9
9. Rabbi Zvi Akiva Fleisher Chamishoh Mi Yodei'a page 10
10. Rabbi Zvi Akiva Fleisher Chasidic Insights page 10
11. Rabbi Zvi Akiva Fleisher Oroh V'Simchoh page 10
12. Rabbi Zvi Akiva Fleisher Sedrah Selections page 11
13. Rabbi Yissocher Frand RavFrand page 11
14. Rabbi Yehonasan Gefen-Aish.Com The Guiding Light page 12
15. Rabbi J. Gewirtz Migdal Ohr page 13
16. Rabbi Nosson Greenberg Khal Machzikei Torah page 13
17. Rabbi Yaacov Haber TorahLab page 14
18. Rabbi Avraham Kahn Torah Attitude page 14
19. Rabbi Yosef Kalatsky Beyond Pshat page 15
20. Rabbi Shlomo Katz Hamayan page 17
21. Rabbi Dov Kramer Taking A Closer Look page 18
22. Rabbi Moshe Krieger Bircas HaTorah Parsha Sheet page 18
23. Rabbi Eli Mansour Weekly Perasha Insights page 19
24. Yvette Alt Miller -Aish.Com Ed Koch & Rabbi Lau page 19
25. NCYI Weekly Dvar Torah page 20
26. Rabbi Kalman Packouz-Aish.Com Shabbat Shalom page 21
27. Rabbi Eliezer Parkoff Weekly Chizuk page 22
28. Rabbi Naftali Reich Legacy page 23
29. Rabbi Mordechai Rhine Rabbi's Message page 23
30. Rabbi Elyakim Rosenblatt Yeshiva Kesser Torah page 24
31. Chief Rabbi Lord Jonathan Sacks Covenant & Conversation page 24
32. Rabbi A. Leib Scheinbaum Peninim on the Torah page 25
33. Rabbi Dovid Seigel Haftorah page 27
34. Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly page 27
35. Rabbi Jacob Solomon Between the Fish and the Soup page 28
36. Rabbi Doniel Staum Stam Torah page 29
37. Rabbi Berel Wein Arrogance page 30
38. Rabbi Berel Wein Weekly Parsha page 31
39. Rabbi Noach Weinberg ZTL-Aish.Com 48 Ways to Wisdom Way #18 page 34
40. Rabbi Dr. Tzvi Hersh Weinreb - OU Person In The Parsha page 31
41. Rabbi Mordechai Willig Torahweb page 32
42. Rabbi Pinchas Winston Perceptions page 32
43. HaRav Shlomo Wolbe Ztl Bais Hamussar page 33
44. Yeshiva Aish HaTorah-Aish.Com Jewish History Crash Course#34 page 33
45. Rabbi Leibie Sternberg Pleasant Ridge Newsletter The Back Page
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Rabbi Binyomin Adler
Shabbos Taam HaChaim
Shekalim 5773
(From the archives)
Shabbos in the Parasha
In this weeks parashah the Torah informs us of the laws regarding an Eved
Ivri, the Jewish slave. It is said (Shemos 21:4) im adonav yitein lo isha
viyaldah lo vanim oh vanos haishah viladeha tihiyeh laadoenaha vihu yeitzei
vigapo, if his master will give him a woman and she bears him sons or
daughters, the wife and her children shall belong to her master, and he shall go
out by himself. Rashi, quoting the Gemara (Kiddushin 14b) states that this
woman that the Torah refers to is a shifcha kinaanis, a non-Jewish maidservant.
One must wonder how it is possible that the Torah warrants that the Jew have a
relationship with a gentile. What is it about this Jewish slave that forces him to
bear such conditions? The Baalei HaTosafos (in Otzar Pirushei Baalei
HaTosafos) answers this question by offering us an amazing insight into the
sanctity of a Jew. The Baalei HaTosafos posit that when a Jew is subjugated to
his master, his body is sold to the master, thus excluding him from the sanctity
of being Jewish. Thus, even if the matter was not to offer the Jewish slave a
non-Jewish maidservant, his new status would allow the slave to take the
woman on his own. This concept is truly profound. According to Rashi, we are
discussing here a Jew who was sold into slavery because he had stolen and did
not have the money to pay back what he had stolen. Is it possible that a person
would descend to the nadir of spirituality merely because he has stolen and
could not afford to rectify his sin? Although the Torahs ways are hidden from
us, it is apparent from the words of the Baalei HaTosafos that slavery is not
merely a form of punishment. Rather slavery is a lifestyle change. We see that
Yosef was sold into slavery and if not for HaShem protecting him every step of
the way, he could have been lost from the Jewish People forever. Slavery could
be defined more as freedom, albeit freedom from HaShem and His Torah. The
true king, writes the Ibn Ezra (Bamidbar 6:7) is one who is free from his
physical desires. All week long we struggle with slavery, as the Evil Inclination
and the servitude towards the non-Jewish influences allow us to lose our grip
from the aristocratic status that we are all born into. On Shabbos, however,
when all harsh judgments depart and we are one with HaShem, we have truly
regained our freedom and independence from the evil forces. Thus, just like the
slave who must serve for six years and then he is granted his freedom, so too
we are required to be enslaved for six days of the week, and on Shabbos, we
are granted freedom to indulge in the Holy Day of Shabbos, and to be alone
with our Creator.
Shabbos in the Zemiros
Eishes Chayil
Composed by Shlomo HaMelech in Mishlei
, , with strength she girds loins, and invigorates her
arms. Continuing the theme of these verses alluding to Shabbos, we can
suggest that this verse alludes to the idea that the Gemara (Avoda Zara 3a)
states that one who toils on Erev Shabbos will eat on Shabbos. We see once
again that in order to truly delight in the Shabbos, one must make the necessary
preparations so that he or she can eat from the fruits of his or her labor. It is
fascinating that the words , is equal in gematria to
the word .
Shabbos in Tefillah
Constantly praising HaShem with every breath that we take
Umivarchin umishabchin umifaarin umaaritzin umakdishin umamlichin, and
bless, praise, glorify, revere, sanctify and declare the kingship of- While
these are all expressions of blessing and praise, it is noteworthy that the angels
are constantly praising HaShem. The Jewish People have the opportunity to
praise HaShem in Shul three times a day, but in truth we are also capable of
praising HaShem constantly. It is said (Tehillim 150:6) kol haneshamah tihalel
Kah, let all souls praise G-d. The Medrash (Bereishis Rabbah 14:9) states that
we learn from this verse that on every neshamah, breath, one should praise G-
d. Although this may sound nearly impossible, one is required to praise
HaShem as much as he can, and the more that one recognizes the good that
HaShem bestows upon him, the more he will bless and praise HaShem.
Shabbos Stories
The Rebbe Rav Mendel of Rimanov used to say that only on the eve of
Shabbos, after immersing in the waters of the mikveh, could he understand a
shtikel, a piece, of the Noam Elimelech (Ohel Elimelech 92)
Before Rav Mendel Rimanover was revealed as a Tzaddik and Rebbe
possessing ruach hakodesh, divine intuition, he appeared at Rebbe Elimelechs
table as just another Chassid, a regular devoted follower.
One Shabbos, the Rimanover was sitting with all the other Chassidim when the
Shamash brought in the Rebbes soup and placed it in front of the Rebbe. The
Rebbe took the bowl of soup in his hands, overturned it, and spilled its contents
onto the table. Suddenly gripped with fear, the Rimanover shouted, Oy!
Rebbe! Surely they will put us all in jail. You must stop immediately!
The other guests almost burst out laughing at hearing such strange remarks
coming from Reb Mendel, but they restrained themselves in the presence of
their holy Rebbe. Rebbe Elimelech said to Reb Mendel, Relax, my son, we
are all safe. We are all here right now. The others were astonished at the
Rebbes remarks until Rebbe Elimelech explained what had transpired that had
led him and Reb Mendel to say what they did.
A high-ranking government official had decided to pass a harsh decree against
the Jews. He had tried many times before, unsuccessfully, to write out charges
and have the king stamp and seal them with his ring. Today he wrote out the
charges once again, determined that this time nothing would stop him from
carrying out his wicked plan. He was about to use sand to blot the ink and dry
it when I overturned my soup bowl. The official became momentarily
confused, picked up the inkwell instead, and proceeded to spill ink all over the
accusatory letter he had just written! This young man, the Rebbe concluded,
indicating Reb Mendel, was able to witness what I did, but only by divesting
himself fully from the physical world. He forgot that we were in fact here in
this room. He imagined that I had actually used my hand and physically
overturned the inkwell. He became frightened, and in his terror he called out
for fear that we would be arrested for my actions.
Now everyone understood what lofty a level of ruach hakodesh this young man
could perceive. (Ohel Elimelech 185)
Once, Reb Mendel of Rimanov told his teacher, Rebbe Elimelech, that he
actually saw the angel who removes the light before the darkness and the
darkness before the light (as described in the first blessing of the Maariv
service). The Rebbe Reb Elimelech responded: But I have already seen this
angel in my youth!
(Ohel Elimelech 156)
Reb Menachem Mendel of Rimanov once related to Reb Moshe Chaim Efraim
of Sudilkov, the author of Degel Machaneh Efraim and grandson of the Baal
Shem Tov:
My holy master and teacher Rebbe Elimelech of Lizhensk used to meditate on
the awe and fear of the Almighty every day. Each day when he would do this,
his whole body would shake and tremble, and fear and trepidation would seize
him. Everyone present could see him trembling violently from the sheer awe of
Hashem and the majesty of the Almighty. All his tendons and ligaments could
be seen, thick and taut as ropes; his face would change colors and a certain vein
below his ear would begin bulging. I received a tradition from my Rebbe that
there is a vein located below the ear that only trembles from fear of the day of
death. With my Rebbe, this vein trembled daily from his great fear of
Hashem. (Eser Tzachtzachos 2; Seder Doros HaChadash, part 4)
Once, in his youth, Reb Menachem Mendel of Rimanov was studying in the
beis midrash under Rav Daniel Yaffe in Berlin. He studied the works of Rav
Alfas (the Rif ) on the Talmud diligently, and his soul thirsted longingly for
self-perfection. Once, he learned so much in one sitting that his tongue stuck to
his palate. He began to pray deep in his heart and cried to Hashem to enlighten
him and brighten his darkness. He prayed and prayed, until he fell into a deep
sleep and dreamt. In his dreams he saw the Rif himself! The Rif showed him an
image of Rebbe Elimelech of Lizhensk and told him to travel to the Rebbe, for
there he would succeed in attaining his goal. (Ohel Elimelech 183)
Before the Rebbe Elimelech passed away on the twenty-first of Adar in the
year 5547 (1787), he lay his hands on his students and gave to them of his own
splendor. To the holy Rebbe Yaakov Yitzchak, the Chozeh of Lublin, he gave
the light and power of his eyes. To the holy Rebbe Yisrael, the Maggid of
Kozhnitz, he gave the power of his heart. To the holy Rebbe Mendel of Pristik
(later known as the Rimanover), he gave the spirit of his mind, and to the holy
Rebbe Avraham Yehoshua Heshel of Apt, he gave his power of speech. And
after his passing, the land shined with their glory. (Ohel Elimelech 186)
There is a story told of the Rebbes brother, the Rebbe Reb Zisha of Hanipoli.
After Rebbe Elimelech passed away, his disciples approached Reb Zisha and
asked him to be their new leader.
Reb Zisha declined. This is what he told them:
The Torah is eternal and alludes to everything that has happened and will
happen for all generations. The pasuk And a river went forth from Eden to
water the garden, and from there it split into four paths (Bereishis 2:10)
alludes to the paths of Chassidus and great Tzaddikim of our times. Eden
alludes to our holy master the Baal Shem Tov. The river is his disciple, the
holy Mezritcher Maggid, and the garden refers to my brother, the Rebbe Reb
Elimelech. The Torah flows as water from the Baal Shem Tov by way of the
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Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four
paths, and they are the holy Rebbe the Chozeh of Lublin, the holy Rebbe the
Koznitzer Maggid, the holy Rebbe Reb Mendel Rimanover, and the holy Ohev
Yisrael the Apta Rav. You need no Rebbe other than them.
(https://groups.google.com/forum/m/?fromgroups#!topic/beermayimchaim/0bff
Jarb2Pw)
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashems Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and
Avishai went to Shauls camp and found Shaul and his men asleep. Avishai
wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took
the spear and the flask of water that was next to Shauls head. Dovid then woke
up Avner and Shaul, and Shaul again declared that he would not harm Dovid
anymore. It is fascinating that despite the fact that Shaul was seeking to murder
Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by
HaShem. This sign of respect should be not lost on us. Shabbos is the day that
HaShem anointed His beloved nation, so how could one even contemplate any
form of desecration on this Holy Day? Hashem should allow us to observe the
Holy Shabbos properly and we should witness the arrival of His anointed one,
Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed
memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes
would study Zohar before the meal. The Imrei Emes once asked the Pinei
Menachem, who was then a child, if he was hungry, and the Pinei Menachem
responded in the negative. The Imrei Emes told the Pinei Menachem that the
Gemara (Pesachim 99b) states that one should enter into Shabbos with an
appetite. His words were, one must be hungry. Apparently, related the Pinei
Menachem, the intention of my father was that one must have an appetite for
the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it is said
(Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid
verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention,
the yearning of [our] soul.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is
a material that is used simply to retain heat. The second category is materials
that intensify the hat of the food that they cover. We will detail next week the
Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said
regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei
Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write
that the reading of the Shabbos Mussaf offerings only contains two verses and
this is an insufficient amount of verse to read from the Torah. The Tur writes
that an alternative reason why we do not read the verses that are said regarding
the Shabbos Mussaf offering for the haftorah is because normally the reading
of the verse regarding the offerings atones for sins, akin to the offerings
themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf
offering was brought as an atonement, whereas on Shabbos the Mussaf offering
was only brought as an olah offering. The Pinei Menachem himself suggests
that the reason why we do not read the verses that are said regarding the
Shabbos Mussaf offering for the haftorah is because the reading normally is an
arousal for that specific time period, and on Shabbos this is not necessary. The
reason for this is because Shabbos itself elevates everything, and the Gemara
(Shabbos118b) states that even one who worshipped idols like the generation
of Enosh, if he observes the Shabbos properly, he will be granted atonement
for his sins.
This weeks question is what is the source for eating meat of an animal on
Shabbos?? If you have a possible answer, please email me at
ShabbosTaamHachaim@gmail.com and your answer will be posted in next
weeks edition of Shabbos: Taam HaChaim.
Shabbos: Taam HaChaim Mishpatim-Shekalim 5773 Is sponsored in
memory of the Rav Eliyahu Habachur Halevi the Baal Hatishbi,
famous Hebrew grammarian (1549).
Rav Yitzchak Yerucham Diskin (1839-1925), born in Valkovisk, Russia, the
son of Rav Yehoshua Leib Diskin of Brisk and Rebbetzin Hinda Rochel. He
started studying Gemara on his own at the age of 5. After his Bar Mitzvah, he
studied in seclusion for 14 hours a day. At 16, he left for Volozhin. After his
fathers petira in 1898, he was asked to succeed him as president of the Diskin
Orphanage and head of the Ohel Moshe Yeshiva. At first, he refused, but in
1908, when he saw that Yerushalayims Torah institutions were in danger due
to Zionists efforts to destroy them, he decided to make aliya. Together with
Rav Yosef Chaim Sonnenfeld, he fought against the Maskilim. Both of them
were elected honorary presidents of the charedi Vaad Hair, which soon
became known as the Eida Hachareidis.
Rav Nosson Tzvi Finkel, the Alter of Slabodka (1849-1927). Born in Rasei,
Lithuania, he was orphaned at an early age and was raised by a relative in
Vilna. He became a devoted follower of Rav Simcha Zissel, the Alter of Kelm.
Rav Nosson Tzvi organized a kollel of ten men in Slabodka in about 1877. He
began a yeshiva katana there and was later instrumental in starting the yeshiva
in Telz and having Rav Eliezer Gordon appointed as Rosh Yeshiva. He
founded the Slabodka Yeshiva in 1884. In 1897, the Yeshiva split over the
teaching of mussar. Seventy of the 300 students sided with the Alter and
formed a new yeshiva, Kenesses Yisrael. In 1897, he founded the yeshiva in
Slutsk and appointed Rav Isser Zalman Meltzer its Rosh Yeshiva. After World
War I, the yeshiva in Kletzk developed, headed by Rav Nosson Tzvis disciple,
Rav Aharon Kotler. He also helped Rav Shimon Shkop develop yeshivos by
sending his own students. In 1909, a yeshiva was set up in Stutchin, led by his
disciple, Rav Yehuda Leib Chasman, and the Lodz yeshiva was the first
outpost of mussar in Poland. His influence was also felt in long-standing
yeshivos, as his disciples became parts of them. His son, Rav Eliezer Finkel,
became rosh yeshiva of Mir, for example. In 1925, he fulfilled a long-standing
personal vow by moving to Eretz Yisrael, settling in Chevron. His discourses
are collected in Or Hatzafun.
Rav Chananya Yom Tov Lipa Teitelbaum (1836-1904), author of Kedushas
Yom Tov. Born in Stropkov, Slovakia, to Rav Yekusiel Yehuda Teitelbaum
(author of Yitav Lev), who was a grandson of Rav Moshe Teitelbaum, the
Yismach Moshe. Rav Chananyas primary teachers were Rav Chaim of Sanz
and Rav Yitzchak Eizik of Ziditchov. At the age of 28, he became Rav of the
small town of Tesh, a position he held for 19 years. After his fathers petira in
1883, he succeeded him in Sighet, Hungary. Rav Chananya had no children
with his first wife, a marriage that lasted 14 years. He remained childless for
many years with his second wife as well, until Rav Chaim of Sanz gave him a
bracha. Indeed, he had two sons, Rav Chaim Tzvi of Sighet, and Rav Yoel, the
Rebbe of Satmar. By 1941, 10,144 Jews lived in Sighet, comprising 39% of the
town. The town was liquidated via deportation to Auschwitz. But, the
community lives on in America and Israel.
Rav Zalman Sender Kahana-Shapira, born in Nisowiz, in the Minsk region of
Russia, to Rav Moshe Shapira, av beis din of Lida and son-in-law of Rav
Chaim of Volozhin. Rav Zalman sender learned under the Beis HaLevi and his
son, Rav Chaim Brisker, in Volozhin. He married and lived in Kobrin, where
he raised 5 children (4 boys and a girl). When his wife tragically passed away,
he married the widow of Rav Binyamin Wolf Hayahalomstein, Rav of Maltsch,
and moved to that city. He eventually became Rav of Maltsch and started a
yeshiva there, Anaf Eitz Chaim, modeling it after Eitz Chaim of Volozhin. In
1902, he moved the yeshiva to Kriniki where he became Rav. Among his
students there were Rav Yaakov Kamenetzky and Rav Aharon Kotler. In 1921,
he moved to the Shaarei Chesed section of Yerushalayim. (1851-1923)
Rav Nosson Horowitz (2001), Rav of Khal Sheiris Yisrael of Williamsburg,
then Rav of Kehillas Bais Yisrael of Monsey. He was born in Vienna, the son
of the Riglitzer Rav and grandson of the Altshteter Rav and the Liminover Rav
(the Meoros Nosson), for whom he was named. , "
,
New Stories Yisro 5773
New Stories Mishpatim-Shekalim 5773
The Paperboy From Heaven
In the midst of the most sacred of my bachelor rituals pizza and Monday
Night Football a knock on the door ended up changing my life.
by Ross Hirschmann
It was a typical Monday night. I had all the necessary items in place to
carry out the most sacred of my bachelor rituals: pizza and Monday Night
Football. Everything was ready to go: the pizza was hot and the TV tuned
to channel 7. I was in heaven. I used to live for those 16 Monday nights
when Al Michaels and ABC were kind enough to continue my weekend
for a few extra hours. At that time, it was the closest thing in my life to an
enjoyable religious experience. It was a Monday night like any other
Monday night except it wasn't. Although I didn't know it at the time, it
was the Monday night that would change everything. And it started with a
knock at the door.
At first I ignored it. I felt like shouting in my best Wizard of Oz voice,
"Who dare disturb the Great and Mighty Ross while he watches the holy
Monday Night Football?"
The knock came again and I could no longer ignore it. When I opened the
door, there stood a cute, smiling little African-American kid.
He seemed like a nice enough kid except for the fact that he was
interrupting my hallowed football ritual.
"Good evening, sir," he said.
"Hi," I answered, "look, I'd really love to chat except that the 49ers are on
TV right now and"
"I understand," he said, still smiling at me. "Would you be interested in
subscribing to the L.A. Times to help me earn a scholarship to college?"
Now I was trapped. This was actually a good cause. I kept glancing back
at the TV and then to him, hoping not to miss too much of the game, but
not having the heart to close the door.
"Well, um, to be honest, I don't like the L.A. Times," I confessed.
"That's okay," he said enthusiastically, "You could just subscribe to help
me earn the scholarship!"
Now this kid had my full attention. Rarely do you meet little kids with
such tenacity. "How old are you my friend?" I asked.
"Eleven years old. And if I sell enough subscriptions, I'll have enough
scholarship money to go to college!"
Okay, he had me sold. He was cute, likeable and ambitious. My kind of
guy.
"All right, I'll help you out. I'm also a big believer in education and I
admire the fact that you're working to help yourself pay for your
education. I did the same thing in college and law school."
So I subscribed to the L.A. Times and went back to the important things in
my life: pizza and football.
People either loved the program or hated it. Whatever they were doing, it
was touching people at a very visceral level.
One of the first papers I received had an article that caught my eye. It was
a review of a singles program called 20-Something at some place called
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Aish HaTorah. What fascinated me were the reactions of the people
interviewed: they either loved the program or hated it. I thought that
whatever they were doing, it was touching people at a very visceral level.
After all, the opposite of love isn't hate; it's indifference. I tucked that
article and organization away in my memory. One day, I thought to
myself, I'd like to check it out.
Fast-forward one year. My girlfriend (and future wife) and I were
discussing all the great issues of life to see if we were really compatible.
We matched on what were for us at that time the real important ones:
abortion, the death penalty, politics and thinking each other was cute.
Almost as a throw away, we checked in on religion. You know, just to be
sure.
We were both in the same place: in our late 20's and completely ignorant
about our religion. "Why don't we go learn something about Judaism
together?" I suggested.
"Great!" Debbie said, "But where?" She had me stumped. I had no idea.
Then that L.A. Times article popped into my head. "I did hear of this
program called 20-something at some place called Aish HaTorah. Why
don't we start there and maybe they can steer us in the direction of a class."
I thought this was a brainstorm particularly since my only other idea was
to look up the word "Jew" in the Yellow Pages. Debbie agreed and we
began attending this singles program as a couple.
There, the unexpected happened: we fell in love with Judaism. Okay, we
didn't fall in love with it immediately it definitely took a process over
time. But from the first class, we knew there was something of value,
something real being offered by the Torah.
When we arrived at our first 20-Something, we weren't even sure it was
going to be the program for us. The room was filled with large round
tables, and was dimly lit. We were seated at a table with nine other people
and given a topic to discuss amongst ourselves. It seemed pretty harmless
so far and the people were bright and interesting.
This was Torah?! It was too practical, too full of wisdom, too applicable to
my own life. And worse it really made sense!
Then the moderator, who was an Aish rabbi, facilitated a group discussion
between all of the people. The rabbi was amazing. He was this incredible
combination of thoughtful interviewer, philosopher, and regular guy who
just happen to have what amounted to brilliant insights and wisdom. He
was captivating. At the end of the evening, for about five minutes, he
summed up what the Torah had to say on whatever the topic was for the
evening.
When I heard those last five minutes, I was stunned. I couldn't believe
(wouldn't believe) that what that rabbi was saying was Torah! It was too
practical, too full of wisdom, too applicable to my own life. And worse it
really made sense! I was deeply confused. I was convinced that the Torah
was just some antiquated document used by a bunch of people running
around the desert in sandals thousands of years ago. But the rabbi was so
genuine, so unpretentious, so real and what he was saying made sense. His
words somehow touched my soul and awakened something in me
something I didn't even know was there. He awakened my Jewish soul.
And there was another fascinating thing about the rabbi: he seemed to
radiate happiness and contentment. I thought to myself, "I don't know what
he's got, but whatever it is, I want some of it!" We were hooked.
From that night on we just kept coming back, taking class after class. We
began to slowly change our lives. We decided that we wanted to have an
orthodox wedding and had the rabbi from 20-Something, who was now
our friend as well as teacher, perform the ceremony. We started observing
Shabbat and keeping kosher. Finally, we made the ultimate commitment:
we moved into the Jewish community within walking distance of the shul.
From that point on we never looked back. We now lead an observant life
and still live in the L.A. Aish community.
The Jewish sages say that there are no coincidences. They also say that
doing one mitzvah will lead you to another mitzvah. I am absolutely
certain that it was no coincidence that a charming 11-year-old boy came to
my apartment door that night selling newspaper subscriptions. I also don't
think it's a coincidence that after I bought that subscription my life started
changing in significant ways. If I had continued to ignore his knock or
decided not to spend the $26 on the subscription, I don't know if I would
have ever found Aish and returned to my roots. But I do know that after
helping that young boy out, I was lead to my wife and to the organization
that changed my life. For 26 bucks that's a pretty good deal.
Angels in the Dark
The amazing story of survival in the sewers of Lvov.
by Rabbi Shmuel Burstein
It was the end of May, 1943 and Jewish Lvov was burning. Once home to
Poland's third largest Jewish community, Lvov's 100,000 Jews numbered
less than 8,000. "They are killing the Jewish police! This is the end!" came
a cry from the ghetto.
Huge buildings, entire blocks were on fire. Jews ran in all directions.
Hundreds made a dash for the sewers, hoping to avoid detection by vicious
German dogs and their inhuman masters. Jewish children were rounded up
and tossed into awaiting trucks like sacks of raw potatoes. Watching
helplessly at the fate of their children, some women threw themselves
down from several stories high. Little Krystyna Chiger beheld all of this in
fear and terror.
For months, a small group of Jews were preparing for this moment.
Yaakov Berestycki understood the fate of Lvov's already martyred Jews
would soon be his own. Daily, he and a few others clawed away at a
concrete floor with spoons and forks and small tools from the apartment of
a Jew named Weiss to gain entry into the sewers.
Ignacy Chiger was their leader. Weeks before the ghetto's destruction they
broke through and lowered themselves into the sewers of Lvov. As they
searched for a place that might be their 'home,' they were discovered by
three Polish sewer workers.
The three Poles could have easily handed them over to the Nazis for a
reward of badly needed food.
The three Poles could have easily handed them over to the Nazis for a
reward of badly needed food. With no options before them, Weiss and
Chiger explained what they had done. A cherubic-looking Pole named
Leopold Socha was amused. He followed the diggers and raised himself up
through the floor of the ghetto apartment. He beheld a defiant Jewish
mother, Paulina Chiger, clutching two children closely to her chest.
Deeply moved by the frightened youngsters, he broke out in a magnificent
smile.
Leopold Socha was not merely any sewer worker; he was Chief Supervisor
of all of Lvov's sewers. He knew the best places to hide and how to lead
prowling German inspectors in a direction away from clandestine Jews.
For Krystyna, her brother Pavel and the rest, the escape into the sewers
was a nightmare. Accompanied by screams and shrieking in a stone and
lime chamber that trapped all sound, the Jews entered a world of cold
darkness. The deafening sound of the river waters terrified Krystyna. Her
subterranean world was inhabited by rats that made no secret of their
presence, and she could not see where she was going.
Lvov's labyrinth underground system was actually a complicated work of
art, designed by early 20th century Italian engineers. As it wove its way
beneath the city's major landmarks and streets, the 20-foot wide Peltew
River roared, charging mightily. It snatched all those who got too close,
including Krystyna's beloved Uncle Kuba.
Another Jew who descended that terrible day in May 1943 was a
resourceful, spirited Jew named Mundek Margolies. His name was on
several deportation lists. Each time he somehow managed to escape. While
in the ghetto he grew fond of Klara Keller. Mundek convinced her to take
a chance with life by coming with him into the sewers, leaving her sister,
Mania, behind.
Socha promised Chiger that he would protect 20 Jews -- for a price.
Socha promised Chiger that he would protect 20 Jews -- for a price. The
Chigers provided the lion's share of the money, having stashed some cash
and valuables away before the war. Socha brought whatever food he could
each day, as well as news from a place called Earth. He gave them pages
of newspapers and took their clothes home to clean each week. On
Passover he provided potatoes.
Over time the 20 hidden Jews shrank to ten. Some died. After living under
inhuman conditions for several months, some left out of sheer madness. A
newborn baby was smothered by its mother to save the lives of the others
who trembled at the sound of his pitiful cries.
This small group of Jews struggled to maintain some semblance of Jewish
life in their underground hiding place. Yaakov Berestycki, a chassid, found
a relatively clean place to put on tefillin each morning.
Paulina Chiger asked Socha if he could bring her some candles. She
wished to bring light of Shabbat into the sewers. Socha loved those who
loved God as much as he did and he was excited by the challenge. Every
Friday, Socha was paid by Ignacy and Paulina later lit her candles.
Socha spoke to the children. He played with them and tried to raise the
spirits of all 'his' Jews. He took Krystyna to a place where she could see
light drifting into the sewers as she sat upon his shoulders.
Mundek Margolies made daring forays into the destroyed ghetto to bring
anything left behind that would make the lives of his friends more
bearable. He had resolved to marry Klara after the war. They eventually
learned that Klara's sister, Mania, was sent to Janowska concentration
camp. Klara blamed herself for abandoning her.
In the hellish world of concentration camps Janowska was particularly
horrific. People were left overnight to see how quickly they could freeze to
death in icing vats of water. Each morning nooses were prepared in the
large square. Jews were "invited" to "volunteer" to be hanged. Tragically,
there was no shortage of daily volunteers. Despite all this, Mundek
determined to sneak himself into Janowska to rescue Mania and other Jews
he could convince to follow him into the sewers.
It was insane. It was impossible. But angels can fly.
It was insane. It was impossible. But angels can fly. Mundek changed
identities with a Jewish slave he spied out from a work detail on one of his
courageous flights outside the sewer. He smuggled himself into Janowska
with the work detail at evening.
A little over a day later he located Mania behind a fence. Mania told him
she simply could not live in a sewer and wrote a note to Klara, begging
that she not blame herself. She blessed Klara with life.
Mundek met other Jews, urging them to leave. They thanked him and
blessed him. But they were weak and terrified. The angel returned to the
sewers, alone.
>:\D D"p\DOo\O trcdk trcd ihc 5
After several months the Chigers' money ran out. They met with Socha
and he told them such an enormous risk required compensation; that
Wrobleski and Kowalow, his two Polish friends, could not be expected to
assist him otherwise. They wished each other goodbye and good luck.
The following day a familiar shuffling of footsteps was heard. It was
Socha! He became so committed to preserving their lives he saw no
alternative but to use his own money. But he was concerned that his
buddies, upon learning that the money was his, would back out of the
rescue. So he asked Chiger to pretend he had found extra money and that
is was really Jewish money being paid to Wrobleski and Kowalow.
One day Socha revealed to the Jews his motive for rescue. He had been a
convicted felon, spent considerable time in jail before the war. This
mission was his way to show that he was a changed man and return to
God.
Protective wings sheltered the hidden Jews. They survived discovery by a
Pole who opened up a manhole cover and shouted: "It's true! There are
Jews in the sewers!" (Socha moved them to a safer location.) They
survived the planting of mines only days before the Germans fled Lvov, as
the Russian army neared. Socha and Kowalow shouted with all the
authority men in overalls could muster before well-dressed German
soldiers. They warned that gas pipes lay directly below the ground they
were digging for the mines. The Germans would blow up the whole street,
themselves included.
It was a lie. And it saved the subterranean Jews.
They survived the melting snows and heavy spring rains in the winter of
1944. The water filled their small basin and rose above their necks.
Krystyna screamed to Yaakov, the chassid, "Pray, Yaakov! Pray to God to
save us!" Yaakov prayed and the water receded. Sixty years later she said,
"It was a miracle."
After 14 months underground, Socha lifted the manhole cover, telling the
Jews they were free.
The long awaited day of liberation came. In July 1944, after 14 months
underground, Socha lifted the manhole cover, telling the Jews they were
free! Like creatures from another planet, hunched over from a hideout with
low ceilings, ten ragged, thin and filthy survivors found themselves
surrounded by Poles who gaped in wonder: "Jews really did live in the
sewers!" After months of darkness, their eyes were blinded by the
sunshine. Everything seemed red, "bathed in the color of blood." Socha
brought them indoors, to dark rooms where their eyes could adjust to light.
Months after liberation, Socha and his daughter were riding their bicycles
in the street. A truck came careening in the direction of Socha's little girl.
He steered quickly to knock her out of the way. Once again he saved a life
-- his daughter's -- but Socha was killed, his blood dripping into the sewer.
'His' Jews, dispersed around Poland and Europe, returned to pay their last
respects.
Krystyna still cannot cry. In the sewer she learned to suffer quietly. Her
body swallows her tears. She dreads the sound of rushing water and
moments of darkness. But she is a healer -- a medical professional with an
office in New York and has raised a Jewish family. Her brother Pavel
served in the IDF and also raised a new generation. Ignacy and Paulina
lived out their lives in Israel where Paulina continued bringing the light of
Shabbat into her home.
Yaakov moved to Paris where he, too, raised a Jewish family and lived a
full life. All those in the sewer, but for Krystyna, have since passed to a
world with angels on high.
Mundek and Klara married shortly after the war. After moving to London
from Poland, they established together a flourishing kosher catering
business, still run by the family. He danced in the very center at every
celebration he catered, grabbing his clients by the hand and beaming a
broad smile, for his Jewish world was revived. Every Jewish simcha was
his simcha. The world of darkness he once knew was now filled with light.
(www.aish.com)
Have a wonderful Shabbos
Prepared by Rabbi Binyomin Adler.
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Rabbi Yitzchok Adlerstein
Maharal's Gur Aryeh
Completing The Set(1)
And these are the ordinances that you shall place before them.
Rashi: Wherever the Torah uses these, it means to detach the topic
discussed from the earlier items; when it uses and these as it does here
it means to enlarge or add on to the first items. Why does the Torah
juxtapose the section of civil laws to the parshah of the altar? To tell you
to locate the Sanhedrin near the altar.
Maharal: What is Rashis point in telling us that the parshah of Mishpatim
was given at Sinai? How is it different from any other section of the
Torah? Rashi himself(2) elsewhere underscores that all mitzvos, in all their
detail, were given at Sinai.
R. Eliyahu Mizrachi takes Rashi to mean that Mishpatim was given to the
people in the same manner as the Aseres HaDibros accompanied by the
overwhelming sounds and thunderbolts of Revelation. Furthermore, it was
given to the nation still assembled at the base of the mountain, before
permission was granted to return to your tents.(3) In these ways
Mishpatim adds on to the earlier section.
Using this approach, the Mizrachi goes on to explain the order of
arguments within our selection from Rashi. If Rashi were simply
concerned with the positioning of Mishpatim, we would have expected
him to pose his familiar question about the juxtaposition of two unlike
parshiyos: Why does section A follow section B? We might also
question whether such a question is appropriate in our case! Why
shouldnt Mishpatim be found where it is? It belongs somewhere! Rashi
(and Chazal) only question the placement of a parshah when it appears in
a position different from when it occurred. That is not the case here.
The Mizrachi explains, however, that Rashi first establishes that
Mishpatim was given to the entire people within the framework of the
Aseres HaDibros, meaning in the same manner as they were given, as
explained above. Only once he establishes the organic link between the
Dibros and Mishpatim, he immediately is faced with a question: why is
Mishpatim then joined to the section of the construction of the altar the
few verses that follow the Dibros, but precede Mishpatim - rather than to
the Ten Commandments themselves, which is where it belongs!
Two objections, however, must be raised against the Mizrachis reading of
Rashi. First of all, he does not speak of limiting or enlarging upon the
Aseres HaDibros, but about the first items. That phrase would seem to
include the altar section along with the Ten Commandments. He treats
them as a single unit. If so, there is no reason for Mishpatim to be placed
before the section of the altar, and no room for Rashis question!
Secondly, Rashi should have stressed just as the first items were given
with sounds and thunderbolts, so was Mishpatim, rather than speak of the
first having been given at Sinai, which misses the salient point. Lastly, a
pasuk later on(4) implies that it was the Ten Commandments and nothing
more that were given to the people assembled for the Revelation. We find
no support for the contention that Mishpatim was given to them at the
same time and in the same manner.
Here is a different approach, and a different reading of Rashi. All mitzvos
were indeed given at Sinai. In that regard, there is nothing remarkable
about Mishpatim. Not all mitzvos are equal, however, in their link to Sinai.
Some are there as part of the primary purpose of Hashems descent to the
mountain, while others come along for the ride.
Let us enlarge upon this. Chazal tell us that all mitzvos were given at
Sinai, repeated from the Ohel Moed, and repeated once more in the plains
of Moav. While this would seem to assign equivalent roles to all mitzvos,
this cannot be the case. Why does the Torah emphasize the Sinaitic nature
of some but not all mitzvos? Why does it tell us about some but not
all that they were given from the Ohel Moed?
We see that Hashem had reason to attach certain mitzvos to particular
locations. The long inventory of the various offerings in the Mishkan
belong especially to the Ohel Moed, the place from which revelation
continued to come once the Shechinah had taken up residence with the
Jewish camp. The Torah, however, is an indivisible and non-subdividable
entity. Hashems Torah is perfect.(5) A perfect entity cannot be divided
and partitioned. Therefore, all the mitzvos of the Torah were visited anew
in the course of the Ohel Moed communication.
HKBH had two goals in commanding mitzvos upon His people. The first
was simply to bring them, as it were, into His domain and control. The
Dibros impressed upon the people that their role for all time would be
faithful servants, ready and eager to do the bidding of their Creator and
Commander.
A second goal was to perfect each individual. The rest of the mitzvah
system the vast majority of mitzvos of the Torah support this goal. The
process began at Sinai; the purpose of Hashems descent upon the
mountain was to launch the program with a number of specific
commandments: the ones identified in some manner as specific to Sinai.
These mitzvos were presented to the people at a mountain still enveloped
in the presence of the Shechinah; other mitzvos waited for a later time.
Because of the essential oneness of Torah, however, all the other mitzvos
were also became part of the package. They were not the reason for which
the Shechinah descended, but they were included because the Torah is a
unified entity. More accurately, they were given by way of allusion and
hint, but not explicitly. And they were given to Moshe alone. It would not
be till later that the people would learn of their demands.
Mishpatim are included among the mitzvos that were part of this mitzvah
launch. That is what Rashi means to tell us. Just as the Aseres HaDibros
were part of the Sinai experience, and just as the short parshah of the altar
also part of it, so was Mishpatim.
Dinim, civil laws, point to an element that is not necessarily apparent or
present in other mitzvos. In a sense, mitzvos like tzedakah are made for
humans. They tug at human emotions, and they dont require absolute
precision to be effective. Dinim are much the opposite. Justice demands
finding the absolute point of propriety, without any deviation in any
direction. We quickly realize that humans cannot attain this goal. Such
perfection can only be found within Hashem. It is for this reason that the
Torah attributes mishpat to Hashem (Judgment belongs to Hashem(6)),
unlike any other mitzvah.
6 >:\D D"p\DOo\O trcdk trcd ihc
The narrative just before matan Torah describes the queues waiting for
Moshe to adjudicate disputes. Revelation is thus part of a Mishpatim
sandwich, with sections about law surrounding the filling of the Aseres
HaDibros.
The reason should be clear. Just as true mishpat can only be found in
Hashem, the Aseres Hadibros and the entire mitzvah system that it
symbolizes is much more a product of the Divine than the possession of
the human. It belongs to a higher place, and should not be seen as simply a
guide to proper living.
1. Based on Gur Aryeh, Shemos 21:1; Tiferes Yisrael, chap. 35, 46
2. Vayikra 25:1
3. Devarim 5:27
4. Devarim 5:19
5. Tehillim 19:8
6. Devarim 1:17
Rabbi Oizer Alport
Parsha Potpourri
Parshas Mishpatim Vol. 8, Issue 18
In honor of the Aufruf of Eliezer Menachem Goldbaum and his
upcoming marriage to Malky Perlow
(21:1)
Parshas Mishpatim begins by stating, "And these are the statutes that you
shall place before them." Rashi explains that the purpose of the seemingly
superfluous letter (and) at the beginning of the parsha is to emphasize a
connection between Parshas Mishpatim and the previous one (Yisro).
Parshas Yisro records the giving of the Torah at Mount Sinai, and just as it
was self-evident that the mitzvos contained in it were presented by
Hashem at Sinai, so too the commandments contained in Parshas
Mishpatim were also given at Mount Sinai.
Rav Simcha Sheps points out that Rashi's comment seems difficult to
understand. The entire Torah, and all 613 of the mitzvos contained therein,
was given at Mount Sinai. Why was it necessary to specifically emphasize
that the commandments discussed in Parshas Mishpatim were given at
Mount Sinai more than any of the other mitzvos, and why did Rashi need
to derive this point from a linguistic anomaly?
Rav Sheps answers based on an explanation given by Rav Ovadiah
Bartenura in his commentary on Pirkei Avos (Ethics of our Fathers), which
begins by teaching that Moshe received the Torah at Mount Sinai.
Commenting on this Mishnah, the Bartenura explains that in contrast to
other tractates of the Mishnah that discuss legal issues, Pirkei Avos is
unique in that it focuses on issues of proper ethics and character traits.
In light of the fact that other nations and cultures have their own tomes on
morality and proper treatment of others authored by their respective wise
men, there is a danger that one might mistakenly assume that Pirkei Avos
is simply a collection of pithy statements and advice given by Jewish
sages. In order to prevent the reader from making this egregious error, it
therefore begins by teaching that Moshe received the Torah at Mount Sinai
and records its chain of transmission throughout the generations in order to
teach us that all of the wisdom contained in Pirkei Avos is part of the Oral
Torah that was given by Hashem at Mount Sinai and is Divine in origin.
With this introduction, Rav Sheps points out that much of Parshas
Mishpatim revolves around the seemingly common-sense mitzvos
governing our interactions with others, such as the laws of damages and
borrowing, sensitivity to the less fortunate, and the integrity of the judicial
process. Therefore, just as Rav Ovadiah Bartenura explains that Pirkei
Avos opens by emphasizing that its moral and ethical teachings emanate
from Hashem, so too Rashi points out that Parshas Mishpatim begins by
stressing that the civil laws and interpersonal mitzvos contained therein
were taught at Mount Sinai together with the Aseres HaDibros (10
Commandments) that are recorded in Parshas Yisro.
Rabbi Yissachar Frand extends this theme by pointing out that
contemporary Western society also has self-proclaimed experts on ethics
and morality. The New York Times magazine features a weekly column
called "The Ethicist," which contains weekly discussions and rulings on
contemporary ethical issues, and a column by Miss Manners appears three
times a week in more than 200 newspapers worldwide to address questions
of proper etiquette and behavior.
However, while non-Jews certainly have guidelines about issues of
morality and interpersonal relationships, they are ultimately manmade and
are limited by the scope of the insights of their authors. The Torah, on the
other hand, teaches us an exceptional and heightened sensitivity to others
through a system of derech eretz which could only be conceived by
Hashem.
For example, a compassionate gentile who is traveling on the highway will
pull over to assist a car he sees broken down on the side of the road with a
flat tire. However, if there are two cars broken down, one belonging to his
best friend and one to his biggest enemy, he will obviously choose to help
his friend. However, in such a situation, the Torah specifically requires
that one work to overcome and uproot his negative feelings toward his
enemy by giving him precedence over his friend (Bava Metzia 32b). Rabbi
Frand points out that such an obligation is mind-boggling and could never
have been developed by even the most enlightened human based on his
own moral barometer and could only have originated at Mount Sinai.
The following story depicts a contemporary application of this principle
and illustrates the lofty levels which can be reached by a person who
continuously strives to improve and perfect his middos (character traits)
and to reach the Torah's levels of sensitivity. Rav Yechiel Perr, Rosh
Yeshiva of Yeshiva of Far Rockaway, is married to the granddaughter of
Rav Avraham Yoffen, a renowned Rabbinical figure who was the son-in-
law of the Alter of Novardok. Virtually every one of the leading Roshei
Yeshiva in America attended the wedding. With so many respected
Rabbonim present, many of the guests were curious as to who would
receive the various kibbudim (honors) and how they would be distributed
by Rav Yoffen, who was in charge of the logistics of the ceremony.
Perplexingly, with the limited number of available kibbudim already at a
premium, the privilege of reciting one of the blessings under the chuppah
(wedding canopy) was given to a Rabbi who was unfamiliar to the guests
and did not appear to be related to either the chosson (groom) or the kallah
(bride). After the ceremony had finished, several people approached Rav
Yoffen to inquire about the mysterious Rabbi's identity and the reason that
he was selected to recite of the blessings, but Rav Yoffen cryptically
dismissed them by saying, "I have my reasons," which remained hidden
until after he passed away, at which time the following details became
revealed.
The Rabbi in question was the Rav of a small synagogue in the Bronx.
Several years before the marriage of Rav Perr to Rav Yoffen's
granddaughter, this Rabbi called Rav Yoffen to invite him to his own
daughter's wedding. Being that Rav Yoffen's time was valuable and he
didn't personally know the Rabbi or any of the people involved in the
wedding, he attempted to decline the invitation. However, the Rabbi
pressured him and explained how much his presence would mean, and
ultimately, Rav Yoffen relented and agreed to attend.
Rav Yoffen didn't own a car, and the Rabbi who had been so adamant that
he come never contacted him to arrange a ride for him with one of the
other guests. This left Rav Yoffen no choice but to take a subway and then
a bus to reach the wedding hall. Tired from the lengthy journey, he sat
down for the chuppah, at which he shockingly received no recognition or
honor. Nevertheless, he decided that since he was already there, he would
stay for the meal and dance with the chosson.
Years later, when Rav Yoffen's granddaughter got married, he went out of
his way to invite this Rabbi to the wedding and to give him one of the
valuable kibbudim based on the Novhardok teaching - in
the place of feelings of resentment and anger when one has been insulted
or slighted, one should work to perfect his middos by responding with acts
of kindness toward that person.
As Rabbi Frand concludes, the lofty, almost angelic level reached by Rav
Yoffen will never be taught or even fathomed by the Ethicist or Miss
Manners. Such ethereal insights can only be attained through the study of
the Holy Torah and the Divine moral and ethical teachings contained
within.
) 22:30 (
Upon discovering that an animal in his flock or herd has been killed by
wild animals, the Torah specifically requires the owner to give the carcass
to the dogs, a connection which doesnt seem to be readily apparent. The
Daas Zkeinim explains that most farmers and shepherds employ guard
dogs to protect their animals against predators. Presumably, when the wolf
stealthily came to attack in the middle of the night, the dog detected its
presence and fought valiantly, albeit unsuccessfully, to ward it off. For this
effort, as well as for its successful guarding of all of the other animals until
now, the Torah requires the owner to show gratitude to the dog by
presenting it with the dead animals remains.
In doing so, the Torah is teaching us the fallacy a common English
expression. If a person gives of his precious time and energy in an earnest
attempt to help somebody out, only to have his efforts fail, the average
American will tell him, Thanks, but no thanks. This expression indicates
that he is owed no debt of gratitude for his efforts and not-so-subtly
suggests that the next time he should just mind his own business. In
contrast, the Torah teaches that because the dog was willing to help, and
tried to be of assistance in doing its best to protect the animals, its owner is
obligated to show appreciation for its good-faith efforts and reward it with
the carcass.
So many times a relative, friend, co-worker, or shadchan will volunteer to
try to help us out. Unfortunately, these efforts dont always lead to the
results we were hoping for. The next time it happens, instead of rubbing in
the failure to somebody who already feels badly enough, let us remember
the lesson of the guard dogs and express our sincere appreciation for their
time and good intentions.
Parsha Points to Ponder (and sources which discuss them):
1) How is it possible that a person told the complete truth without adding
or leaving anything out, yet in doing so he violates the Torah prohibition
(23:7) against speaking falsely? (Shavuos 30b)
2) At Mount Sinai, Moshe and the elders saw that under Hashems feet
was the likeness of sapphire brickwork (24:10). Rashi explains that
Hashem placed it there during the Jewish enslavement in Egypt so as to
constantly remember the pain and suffering they endured while making
>:\D D"p\DOo\O trcdk trcd ihc 7
bricks for their Egyptian taskmasters. As almost two months had passed
since the Exodus from Egypt, why did Hashem still keep it so close to
Him? (Noam HaMussar)
3) The Pirkei DRebbi Eliezer (46) teaches that during the 40 days that
Moshe spent on Mount Sinai (24:18), he studied the Written Torah during
the day and the Oral Torah during the night. Does this mean that it is
inappropriate, or even forbidden, to study the Written Torah at night?
(Beer Heitev Orach Chaim 238:2, Shaar HaTzion 238:1, Piskei Teshuvos
238:3, Ayeles HaShachar)
Answers to Points to Ponder:
1) The Gemora teaches that if somebody knows that the other witness to
an event is a thief and therefore invalid to testify, it is forbidden to join
him in testifying in beis din. Even though the kosher witness states only
the truth about the event that he witnessed, he transgresses the prohibition
against speaking falsely. Rashi explains that as a result of his testimony, a
false verdict will be rendered. The beis din can rule only based upon the
testimony of two kosher witnesses, yet in this case there is only one.
2) Rav Nosson Wachtfogel derives from here that the obligation to be
compassionate toward the pain of others isnt limited to the time period
when they are actually enduring the suffering, but it extends beyond, and
for this reason, Hashem still figuratively kept in front of Him a reminder of
the anguish that the Jews had suffered in Egypt even after they had already
been redeemed. As there is no statute of limitations for sharing in the pain
of others, he adds that certainly one must feel empathy for those who
endured the unprecedented torture of the Holocaust.
3) The Beer Heitev writes that one should not study the Written Torah at
night. The Mishnah Berurah explains that the source for this opinion is
the Medrash about Moshe on Mount Sinai. He notes that the Pri Megadim
seems to disagree, and adds that even the strict opinion doesnt forbid it,
but holds that it is preferable to do by day. The Arizal is quoted as being
very stringent about this based on mystical teachings. The Piskei
Teshuvos quotes sources who write that even the Arizal permits saying
verses such as Tehillim at night for the sake of prayer and not to study
them. Others add that it is permissible to study the Written Torah with a
commentary, as it is then considered part of the Oral Law. Additionally,
some permit study at night on Shabbos and Yom Tov.
2013 by Ozer Alport. To subscribe, send comments, or sponsor an issue,
email oalport@optonline.net
Aish.Com - Rabbi Stephen Baars
Brainstorming With Baars
The Secret Israeli Military Disasters
You've just got to love it when God is on the Jewish people's side. And as
such, it doesn't get much better than this week's parsha.
The Jewish people are told what to expect when they enter the land of
Israel. God will take care of their enemies by sending ahead deadly wasps.
(Exodus 23:28)
Cool.
There is a caveat however, God could easily drive all the bad guys out at
once, but then, as the Torah explains, the cities would become desolate and
wild animals would move in. To avoid this dilemma, God will drive out
our enemies slowly, until the Jewish people can increase naturally and
properly occupy the land. (ibid 29 & 30).
For me, this is one of the most eloquent explanations of the military and
political messes of the modern State of Israel.
Let me explain...
Rav Noah Weinberg zt"l would ask, "Which would you rather have, a sane
or an insane enemy?"
Most would agree that a sane enemy is preferred. The First World War
was fought against sane enemies (relatively speaking). The Germans
surrendered without the allies having to invade Germany.
Not so with the Second World War, where the allies actually had to
conquer the capital city, Berlin. The chess equivalent of taking the king -
something only reserved for pure amateurs or fools.
The Torah above gives us the same option. Which would you rather deal
with, the local Canaanites, or the wild animals?
If you answered lions, tigers and bears, you were close to the right answer.
Lions are the insane enemy because you never quite know what they are
going to do. A sane enemy will run away when it realizes it can't win as
opposed to the Nazis who kept fighting until the end.
The obvious question is, hornets, wasps and the common-garden bumble
bee don't have free will. Canaanites, Nazis and you, do. That's why God
needed to use the wasps against them - so they would choose to leave.
However, as it relates to free will, tigers are like wasps, i.e. they are sorely
lacking the advantages of free will.
So if God can control wasps, why wouldn't He control the tigers and keep
them out of the cities?
Of course He can, and does, except when He needs to give you an insane
enemy.
When do you need an insane enemy?
When you beat your sane enemy too quickly.
When you defeat your sane enemy slowly, everything is ok. But when you
defeat them too quickly, you will end up with a far more dangerous one.
You. That is, you with arrogance. That combination produces an insane
enemy.
You can think of earning a living as a sane enemy. It's a fairly predictable
foe that requires strategy and perseverance. Rav Shimshon Raphael Hirsch
(the famous 19th century German leader) explains that the Hebrew words
for war and bread are the same (Lechem and Milchamah). He further
explains that earning a living (symbolized with bread) is a battle. The
healthy way, is to slowly make it to the top. However, some people get
there far too quickly.
Give me the person who made $30 million before his 24th birthday, and I
will show you the train wreck of a lifetime.
Unfortunately, we all have enemies. In 1948, the enemies of Israel were
pretty sane (relatively speaking). Most of those enemies have since melted
away or disappeared. But because that war was so miraculous, and we won
so quickly, we got an insane enemy.
This insane enemy, arrogance, is far more dangerous. So, as it says in the
verse above, to help us realize who we really are, and what we are really
capable of, and most importantly, who is really making it all happen, God
sends an insane enemy.
Hizbollah, Hamas, suicide bombers, Ahmadinejad and Osama bin Laden;
each one could have their own insane asylum named after them. They did
not exist in 1948. We have them so that we and our leaders will say words
never heard from an arrogant person, "We don't know what to do."
Insane enemies, whether they are a furious spouse, a delinquent teenager,
or Hamas, serve a great purpose.
To teach us that we are not God.
This is the great paradox of existence, the more you appreciate how little
you can do without the help of God, the more you will achieve.
The more you think you can do without the help of God, the more
significant problems you will have to convince you otherwise.
How fast can a person succeed in life? There is no limit if you know it's all
a gift from God.
Brainstorming Questions To Ponder
Question 1: Who would you more likely vote for, someone who said he
knew what to do about Iran, or someone who said he didn't know?
Question 2: Look at the problems you have in your life. Try and identify
the ones that are insane - completely unpredictable and counter productive.
Now ask yourself, why do I need such an obstacle?
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Aish.Com - Rabbi Benjamin Blech
Ed Kochs Tombstone
My father is Jewish, my mother is Jewish, I am Jewish.
With the words he chose to be inscribed on his tombstone, Ed Koch, the
iconic New York Mayor who passed away last Friday, made it very clear
how he wanted most to be remembered.
And they reminded me of a family disagreement in which I had to
acknowledge that I was wrong and my daughter was right.
It was a number of years ago when my daughter Tamar was making plans
to apply to law school. Having gotten a perfect score on her LSAT exam,
the highest mark in the country, she wasnt nervous about getting accepted
at one of the top universities. But she knew that an important element that
would be considered by the very best schools was the essay she had to
submit explaining why she had chosen law as a career and defining herself
as a person.
When she told me she had finished writing it, I asked if I might see it. As I
began to read it I found myself filled with apprehension. Her opening
words were I am an Orthodox Jew. She continued by linking the Jewish
love for law with its divine origin at Sinai. She explained that her love for
Torah made her seek a way to seek the betterment of the world through a
commitment to legal redress for the innocent and lawful punishment for
the criminal.
Her presentation was masterful, yet I was afraid. Afraid because I was part
of a generation that still bore the emotional scars of centuries of anti-
Semitism. Afraid because I had lived through the years of the Holocaust
and been forced to leave the land of my birth when a Nazi takeover
threatened. Afraid because even though I now live in the land of the free
I still didnt feel free enough to believe that my daughter could openly
identify herself as an Orthodox Jew without subjecting herself to
prejudiced repercussions.
I dont think you should send the essay in the way it is, I advised my
daughter. Tamar thought about what I said. Respectfully she concluded
she had to be true to herself. She decided that if by identifying herself
through her faith she was closing the door to professional advancement,
she would rather not enter those portals. And who knows, she added,
perhaps the fact that I take pride in my heritage will be viewed as a
positive.
Yes, my daughter did get accepted to every one of the top law schools in
the country. Now fast forward a decade to learn the real end of the story. I
was teaching a class at Yeshiva University when a young man knocked on
the door. I immediately recognized him as a former student. Out of breath,
8 >:\D D"p\DOo\O trcdk trcd ihc
he told me he rushed up from Columbia University Law School because he
had to share the story of what had just happened in one of his classes.
The conversation had turned into a discussion about the required essays.
Someone asked the professor, Now that were in the school, can you tell
us what exactly you were looking for in those essays? The professor
responded that he couldnt really put it into words but he could only give a
general guideline by referencing what he felt was the best essay they had
ever received. He recalled that it was written by some girl with a strange
last name thats difficult to pronounce something like Blech.
If this is your daughter, my former student said, I knew youd love to
hear the story.
I assured him that indeed it was my daughter, and that I was so grateful to
him for sharing it with me. I also confessed how I almost messed it up by
suggesting to my daughter that it was too dangerous to be submitted as
written!
If taking pride in ones identity proved to be helpful rather than hindrance
to Tamar, it is certainly instructive to learn how much this trait meant to
the former Mayor of New York city.
As the eulogies are offered and the tributes pour in with a lengthy list of
Ed Kochs accomplishments, there are so many things the mayor could
have been proud of. Yet what Koch chose to stand in perpetuity as a
summary of his lifes meaning were the last words of Daniel Pearl before
he was brutally murdered by Pakistani terrorists: My father is Jewish, my
mother is Jewish, I am Jewish
Two years before his death, in his personal blog in the Huffington Post,
Whats On My Tombstone And Why, Koch told his readers that this was
what he had prepared to be inscribed as his epitaph. So strongly did he feel
about the importance of this recognition for every Jew that he added, I
believe those words should be part of the annual services on the Jewish
High Holiday of Yom Kippur, and should be repeated by the congregants.



Beneath this powerful expression of identity, Koch commissioned the
inscription of the Shema in Hebrew and English followed by these words:
"He was fiercely proud of his Jewish faith. He fiercely defended the City
of New York and he fiercely defended its people. Above all, he loved his
country, the United States of America, in whose armed forces he served in
World War II."
Koch did not hesitate to define himself in this sequence a proud Jew, a
loving New Yorker and a patriotic American.
In accord with his wishes, the words by his grave express with pride the
last words of Daniel Pearl.
Is it merely coincidence then that Ed Koch died on the first day of
February, the very day on which Daniel Pearl was murdered exactly 11
years ago?
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Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com

Dr. Avigdor Bonchek
Whats Bothering Rashi?
Parashas Mishpatim (73)
Shemos 21:30
"When (Hebrew 'im') an atonement fine shall be placed on him, he must
give for the redemption of his soul whatever sum is imposed on him"
Rashi
When an atonement fine shall be placed on him: Rashi: This ""im" " here
is not conditional. It is similar to [ the word "im"] in " "im" you lend
money" (Exodus 22:24) which means "when". That is the law when the
court imposes on him indemnity.
What Is Rashi Saying ?
Rashi tells the correct meaning of the Hebrew word While it usually means
"If" which is a conditional situation, meaning that sometimes this law
applies and sometimes not - depending on circumstances. So Rashi says
this law always applies and is not conditional.
The meaning is clear. But we have a problem when we compare this
comment with another Rashi comment on verse Exodus 20:22. There it
says "im" an altar of stones.." There Rashi cites, in the name of Rav
Yishmael that everywhere in the Torah the word "im" means "if" except in
three cases. He quotes the three verses BUT our verse is not counted in!
Since Rashi says here that "im" here also means 'when' the question is:
Why doesn't Rashi (and Rav Yishmael) mention our verse also?
Look at our verse including the verse before (21:29).
Understanding Rashi
An Answer: A close inspection of the three verses cited by Rashi (& Rav
Yishmael) above in his comment to verse 20:22 will show that they differ
from our verse. Those three cases 1) building a stone altar; 2) lending
money and 3) offering the first-fruits offering (the Omer) are all obligatory
mitzvos. When the time comes they must be done. So ?? means "when"
But although in our verse "im" does not mean "if" but neither does it mean
"when" as if this will certainly come a time when it is obligatory. It is only
obligatory if the ox was three-time gorer. But if it was a first time offender
the owner would not have to pay the atonement fine. This is why Rashi did
not include this verse and this "im" among the verse chosen.
Again a close reading vindicates Rashi.
Shabbat Shalom, Avigdor Bonchek
"What's Bothering Rashi?" is a product of the Institute for the Study of Rashi and Early Commentaries. A Hebrew translation of the Bereishis "What's
Bothering Rashi?" is published. It is greatly expanded and is call "L'omko shel Rashi" look for it in bookstores. This article is provided as part of
Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For
information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il
Jerusalem, Israel 732-370-3344

HaRav Eliezer Chrysler
Midei Shabbos
Vol. 20 No. 18
This issue is sponsored l'iluy Nishmas R' Yoel Zev ben R' Yoself Halevi
Enterket z"l on the occasion of his fifth Yohrzeit 27 shevat t.n.tz.v.h.
Parshas Mishpatim - From The Wicked Comes Evil
" If he did not lie in wait, only G-d brought it about, then I (G-d) will
provide for you a location where he will flee" (21:13).
Rashi explains that this refers to Reuven and Shimon, both of whom killed
someone, the former with intent, the latter, inadvertently, but both without
witnesses.
G-d now engineers that they both arrive at the same inn, and that Shimon
is descending a ladder underneath which Reuven is sitting, when Shimon
slips and falls on top of Reuven and kills him - and this time there are
witnesses. It transpires that Reuven the murderer receives the punishment
he deserves, and is even killed by the very person who should have
intervened the first time. Whereas Shimon , who escaped Galus the first
time, is now forced to run into exile (what he ought to have done the first
time).
And it is in connection with this ruling that David ha'Melech said to Shaul
ha'Melech "from the wicked there comes evil!" (We will discuss this later).
This implies that someone who is totally righteous will be incapable of
perpetrating an act that will result in a fellow-man's death - even
inadvertently!
Further proof of this lies in the Pasuk in Ki Seitzei (22:8), which warns a
house-owner to build a parapet round his roof, to prevent "the person who
is destined to fall" from falling off. He may be destined to fall off and die,
Rashi explains there, but if you leave your roof unprotected, you will be
guilty of spilling the blood of a fellow Jew as the Pasuk goes on to say;
and Rashi adds there 'because G-d brings about bad from bad people and
good from good people'.
And the same concept we find in Pirkei Avos, which relates how Hillel
once saw a skull floating on the water and commented 'Because you once
drowned somebody you were drowned, and the person who drowned you
will eventually suffer the same fate. There too, Hillel is coming to teach
us, innocent men do not murder others, even if the victim is guilty.
The two obvious exceptions to this rule are 1. Beis-Din who fulfil the
Mitzvah of carrying out the death-sentence on those whom they have
sentenced to death, and 2. Someone who kills in self defence (or in
defence of others), about whom Chazal have said 'If someone comes to kill
you, kill him first!'.
As mentioned earlier, David ha'Melech composed the Pasuk "from the
wicked there comes evil". This followed the episode when Shaul
ha'Melech, who was pursuing David, entered a cave to relieve himself, the
very cave in which, unbeknown to him, David and his men were hiding
from him.
Ignoring the urge to kill him, David discreetly cut off a corner of Shaul's
coat, with the intention of later showing it to him as proof that he had had
the king at his mercy, but declined to do him any harm. It was a short later,
as, from a safe distance , he pointed out to Shaul what had happened, that
he made the above comment. And he made the comment only after
explaining to him that G-d would protect him (David) from his on-going
>:\D D"p\DOo\O trcdk trcd ihc 9
attempts to kill him, but that under no circumstances would he lay a hand
on the anointed one of Hashem, and that if he would, he would be branded
a rasha.
In view of the circumstances, this is difficult to understand. As the Gemara
in B'rachos (62:) states, Shaul deserved to be killed, as the Torah writes 'If
someone comes to kill you, kill him first!', and Shaul attempted to kill
David on many occasions (as we cited earlier). In that case, it is hard
enough to understand why David declined to do what needed to be done to
protect his life. But to claim that he would be branded a Rasha if he did is
puzzling, to say the least?
(To be cont.)
Parshah Pearls
(Adapted from the Da'as Zekeinim mi'Ba'alei Tosfos)
Feminine Dignity
" If a man sells his daughter as a maidservant, she shall not go out like
slaves go out" (21:7).
According to Rashi, this means that a Jewish maidservant, whose master
knocks out her tooth or eye, does not go free in the way that Cana'ani
slaves do.
The Da'as Zekeinim however, citing the I'bn Ezra, explains that her master
should not send her out to the fields to work like men do. Rather, in
keeping with the Pasuk in Mishlei "The dignity of a princess is in the
home", he should employ her to do her work in the house.
The Prohibition Against Striking One's Father
"Someone who strikes his father or his mother shall surely die! Whoever
curses his father or mother shall surely die". There is a principle that
wherever the Torah issues a punishment, there must be another Pasuk that
issues a warning. Where, asks the Da'as Zekeinim, is that Pasuk?
The warning against cursing one's parents poses no problem, since the
Torah later in the Parshah (22:7) and in Kedoshim, respectively, warns
against cursing a king and a deaf-mute, incorporating anybody in between,
including one's parents. But from which Pasuk do we learn the warning
against striking them?
And he answers that we learn it from the same Pasuk in Ki Seitzei (25:3)
that forbids striking another Jew - "Pen Yosif" (in connection with the
Shali'ach Beis-Din adding lashes to the thirty-nine Malkos that a sinner
receives), which applies no less to striking one's parents than to striking
anybody else.
The question arises however, that we rule Rebbi Meir, who holds that
whenever a person is simultaneously due to both receive Malkos (for
sinning) and to pay, he pays and is exempt from Malkos. Consequently, in
the current case, where a person is subject to Malkos due to having
transgressed "Pen Yosif" and is obligated to pay for the damage, he pays
and does receive Malkos?
And he explains that he will receive Malkos where the damage is minimal
(less than the value of a P'rutah, where he is exempt from paying, and will
therefore receive Malkos).
The question remains however, how in our case, where a child strikes his
parents, Beis-Din can sentence him to Malkos, asks the author? Bear in
mind that, unlike when one strikes an ordinary person, for striking parents
one receives the death-penalty (as our opening Pasuk clearly teaches us),
and any La'v that is subject to the death-penalty is not subject to Malkos,
as the Gemara teaches us in Maseches Makos
In answer to this question, the Da'as Zekeinim offers two answers: 1. That
there are actually two La'avin prohibiting striking a fellow-Jew - "Lo
Yosif" and "Pen Yosif", one of which covers striking parents independent
of killing them. 2. Since the basic La'v pertains to wounding any Jew, a
La'v that is unconnected to the death-penalty, it does not fall under the
heading of a 'La'v that is subject to the death-penalty, in which case it
incorporates striking parents, including them in the laws of Malkos.
Eyes and Teeth
" set him free on account of his eye set him free on account of his
tooth" (21:26/27).
Citing the Medrash, the Da'as Zekeinim explains why an Eved goes free
because his master takes out his eye or his tooth. Chom, the son of No'ach
was cursed into slavery because he saw his father's nakedness and told his
brothers what he saw. Consequently, once a slave is punished on the eye
that saw or the tooth that spoke, he no longer requires the punishment of
slavery.
A ben Peku'ah
" the ox shall be stoned and its flesh may not be eaten" (21:28).
A stoned ox is a Neveilah, asks Rashi; so why do we need a Pasuk to
forbid it to be eaten, seeing as all Neveilah is forbidden?
To answer the question, he establishes the Pasuk by an animal that is
Shechted before the death sentence has been carried out.
The Da'as Zekeinim suggests that perhaps the Pasuk is talking about a ben
Peku'ah (an ox that was found alive inside the stomach of a cow after it
was Shechted). Such an ox does not require Shechita, so maybe the Pasuk
is coming to teach us that if after goring and killing a person, it is stoned to
death, one may not eat it, even though it is not a Neveilah? And he
answers that, since a ben Peku'ah does not need Shechita, it is as if it was
Shechted before it was sentenced to death, and one is therefore permitted
to eat it.
Nefilas Apayim
A lot of people tend to make Nefilas Apayim (when reciting Tachanun)
with their face on their hand or on their wrist. The Mishnah B'rurah
(Siman 131:3) rules that one must cover one's face with a garment (e.g.
one's sleeve or one's Talis), and not just with one's hand.
The reason for this, he explains, is that the face and the hand are part of the
same body, and 'a body cannot cover itself'!
For sponsorships and adverts call 651 9502 This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute
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Aish.Com - Rabbi Moshe Erlbaum
Torah Teasers
Parshat Mishpatim
10 challenging questions.
1. In this parsha, which law refers to a door? What incident in the Book of
Genesis mentions a door?
If a Jewish slave wishes to work more than six years, his ear must be
pierced near a door (Exodus 21:6). In parshas Vayera, when Lot closes
the door behind the angels who come to visit, the people of Sodom try to
break down the door (Genesis 19:6, 9, 10).

2. Which person in the Torah is specifically referred to as "the Hebrew
slave"?
In parshas Vayeshev, the wife of Potiphar refers to Yosef as "the Hebrew
slave" (Genesis 29:17).
3. In this parsha, which two laws mention a tooth?
The verse states "a tooth for a tooth": one must pay for the value of a tooth
which one knocks out of another's mouth (Exodus 21:24). Further, a
master must set his non-Jewish servant free if he had knocked out the
servant's tooth (Exodus 21:27).
4. In this parsha, where do the numbers 1, 2, 3, 4, 5, 6, 7, and 8 appear?
(for some numbers, there are multiple answers)
1) Hashem says that He will not expel the nations in one year, to prevent
animals from overrunning the deserted areas (23:29).
2) A thief must return two times (double) the value of an object he stole
(22:3, 6, 8)
3) If a master (or his son) chooses to marry a Jewish maidservant, he has
three marital responsibilities toward her (21:11). Also, ascending to
Jerusalem is required on three holidays (23:14, 17).
4) If a thief steals a sheep and then sells it or slaughters it, he must pay the
owner back four times its value (21:37).
5) If a thief steals an ox and then sells it or slaughters it, he must pay the
owner back five times its value (21:37).
6) A Jewish slave goes free after six years (21:2). Also, in the laws of the
Sabbatical year, the Torah states: "Six years you will sow your land"
(23:10). Also, the Torah states: "Six days a week one should complete all
his work" and rest on the Sabbath (23:12). Also, the cloud of Hashem
covered Mount Sinai for six days (24:16).
7) The laws of the Sabbatical year require that the land rests every seventh
year (23:11). Also, the laws of Shabbat demand that one rest on the
seventh day (23:12). Also, at the end of the parsha, Hashem calls to Moshe
from the cloud that rested on Mount Sinai on the seventh day (24:16).
8) A sacrifice is only valid after it is eight days old (22:29).
5. In this parsha, which law involves the number 30?
If an ox gores and kills a non-Jew, the owner of the ox must pay the master
of the slave 30 shekels as compensation (Exodus 21:32).
6. In this parsha, several laws pertain to the treatment of a widow. Who in
the Torah is actually referred to as a widow?
In parshas Vayeshev, Tamar is called a widow after the death of her
second husband, Onan (Genesis 16:14).
7. Which insect appears in this parsha?
The Torah states that the hornet (tzireh) will be sent before the Jews to
drive away the enemy (Exodus 23:28).
8. What precious stone is mentioned in this parsha? Where else in the
Torah is that same precious stone mentioned?
The sapphire stone is mentioned as being beneath the legs of Hashem on
Mount Sinai (Exodus 24:10). In parshas Teztaveh, the sapphire was one of
the 12 stones to be placed on the breastplate of the High Priest (Exodus
28:18).
9. In what two contexts is fire mentioned in this parsha?
Fire is mentioned with regards to a person damaging property via fire
(Exodus 22:5). Fire is part of the description of Mount Sinai during the
giving of the Torah (Exodus 24:17).
10. In this parsha, which two laws refer to the sun?
With regards to the law of a thief who breaks into a home (haba
bemachteres), the Torah states: "If the sun shines on him [and he is
discovered]", he must pay for what he stole (Exodus 22:2) Also, the Torah
states that a creditor must return the night garment taken as collateral
from an impoverished borrower "before the setting of the sun" (Exodus
22:25).
This article can also be read at: http://www.aish.com/tp/i/teasers/Torah-Teasers-Parshat-Mishpatim.html Like what you read? As a non-profit
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Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com

Rabbi Zvi Akiva Fleisher
10 >:\D D"p\DOo\O trcdk trcd ihc
Chamishoh Mi Yodei'a
5 Questions On The Weekly Sedrah - Parshas Mishpotim 5773 - Bs"D
Please send your answers and comments to: Sholom613@Rogers.Com
1) Ch. 21, v. 2: "Ki sikneh evved Ivri" - When you will purchase a
Hebrew slave - Why doesn't the verse say "Ki sikach," as this is the more
common Torah expression for acquiring? Why is the transaction here
expressed as purchasing, while by the maidservant in verse 7 it is
expressed as selling, "V'chi yimkore"?
2) Ch. 21, v. 3: "V'yotzoh ishto imo" - And his wife should leave with
him - His wife was not a slave, so why does the Torah say that she too is
emancipated?
3) Ch. 21, v. 12: "Ma'kei ish vo'meis mose yumos" - The one who
smites a man and he dies he should surely be put to death - Although
Rashi comments that there are numerous verses discussing a murderer and
surely each tells us new information, we find a very unusual sequence. Our
verse tells of an intentional murderer, the next an accidental killer, and the
next, again an intentional one. This deserves clarification. Shouldn't the
Torah stick with intentional before it goes off to unintentional?
4) Ch. 23, v. 10: "V'sheish shonim tizra es artzecho" - And six years
you may sow your land - The parsha of "shmitoh" here and in B'har is
expressed in the singular (25:3,4,5), while the parsha of "yoveil" is
expressed in the plural, "Lo siz'ro'u v'lo sik'tz'ru v'lo siv'tz'ru"
(Vayikra 25:11).
5) Ch. 23, v. 25: "VaavadTEM eis Hashem ElokeiCHEM uveirach es
lach'm'CHO v'es mei'meCHO" - And you shall serve Hashem your G-d
and He will bless your bread and your water - The verse begins in the
plural form and ends in the singular.
ANSWERS:
#1 Perhaps the default is selling, as this is the first step, as one sells and it
then becomes the property of the purchaser (even if technically both stages
take place at once). Our verse's vantage point is purchasing because the
Torah wants to make use of the word form "k'nioh." This not only has the
connotation of purchasing, but also "creating," as per the verse, "Ha'lo hu
ovicho ko'necho" (Dvorim 32:6). The slave who is purchased is one who
stole and has no money to pay back. He is sold as a slave to become
rehabilitated, and to be able to reenter into society as a useful creative
person. The Torah is telling the purchaser, "ki sinkeh," when you will
create and rehabilitate the person you are purchasing. (Nirreh li)
#2 Rashi answers this question with an halachic consequence, that the
master is held responsible to sustain the slave's wife as well.
Tiferes Y'honoson answers in a psychological manner. A slave is at the
beck and call of his master 24 hours a day. As a husband he would have
been available for the needs of his wife and children. Thus during his
servitude his wife and children are indirectly enslaved as well, somewhat
losing a husband and father. When he goes out free, so does his wife (and
children, see Vayikra 25:41).
#3 We can categorize intentional murder on two levels, premeditated and
not premeditated. Obviously, premeditated is a more heinous crime, even
though the Torah does not prescribe a greater punishment. Verse 14
clearly discusses premeditated murder, "V'chi yozid," - when one schemes,
"v'ormoh," with cunning. Our verse, not mentioning these, is involved with
somewhat spontaneous murder. Although there is no difference in beis din,
nevertheless, the Torah surely wants to teach us a value system. This is
why the Torah then jumps to accidental killing, which surely is a less
severe crime. Finally, we have the premeditated crime, where the Torah
adds that he is even removed from the altar. Although the same is true of
the spontaneous murder, by mentioning it here and not there we receive
the message of different levels of severity. (Toldos Yitzchok)
It would seem logical for the Torah to grade these three levels in sequence
of unintentional, spontaneous intentional, and finally premeditated. It is
not clear according to this answer why this was not done. Perhaps, by
intervening with "shogeg" the Torah teaches us that there is an immense
difference between the two intentional acts.
#4 The Gaon of Rogatchov explains that during the "shmitoh" year a field
usually remains in the hands of one owner, hence the commands are in the
singular form. During the "yoveil" year, on Yom Kipur, the ownership of
numerous fields changes hands, as the fields that were sold during the past
49 years are returned to their original owners. Since there are two people
involved, the prohibitions are likewise expressed in the plural form.
(Although from Rosh Hashonoh through Yom Kipur is not the time for
any of the agricultural pursuits mentioned, sowing or harvesting, since the
possibility of harvesting exists, the Torah expresses all activities in the
plural form.) Alternatively, the gemara Arochin 32b says that "yoveil" is
only in affect when all the tribes reside in Eretz Yisroel. Therefore its
prohibitions are in the plural form. Rashi on the gemara Gitin 36a d.h.
"Bishvi'is" in his second approach posits that "shmitoh" is incumbent upon
a ben Yisroel residing in Eretz Yisroel even if he is the one and only ben
Yisroel living there. Therefore its commands are expressed in the singular
form. (Pardes Yoseif)
#5 Serving Hashem can be classified in two areas, through spiritual
activities, such as doing mitzvos, prayer, and learning, and through
properly channeling our physical self-sustaining activities, i.e. eating and
drinking.
It is obvious that the former is simpler to execute with the correct
intentions, as the activities are intrinsically mitzvoh based. The latter
activities are much harder to bring totally into the realm of mitzvoh, as
they are natural human pursuits. To eat and drink only to keep ourselves
healthy, alert, and strong to serve Hashem are daunting tasks. Thus our
verse begins in the plural when mentioning "vaavadtem," as many can do
this properly. However, when it comes to "lechem" and "mayim," eating
and drinking "l'shem Shomayim," only unique outstanding individuals will
fulfill this properly. (Rabbi Gedalioh Aharon of Linitz)
A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Chasidic Insights
Chasidic Insights Parshas Mishpotim From 5764 Bs"D
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Ch. 21, v. 6: "V'rotza adonov es ozno" - Rashi says that the ear deserves to
be injured. This ear that heard on Har Sinai "thou shalt not steal" and yet this
person stole, let it be punctured. This raises a very simple question. Why isn't
the ear punctured for any sin? After all, every mitzvoh was transmitted at Har
Sinai.
The answer is that theft is the source for every sin. The gemara B.K. 79b says
that the punishment for stealthily stealing is greater than for overt theft. This is
because the covert thief has more fear of humans than of Hashem. It is as if he
is stating that Hashem's "eyes" and "ears" do not see what is happening on this
lower world. This is true with every sin as well. Would one sin if he was fully
cognizant of Hashem's presence? Every sin is an offshoot of covert theft.
Therefore the Torah prescribes this procedure by the source theft. (Rabbi
Avrohom Yehoshua Heshel Lainer brother of Rabbi Gershon Chanoch Henoch
the Admor of Radzin)
Ch. 21, v. 15: "Uma'keh oviv v'imo" - If one remembers that he hit his parent
when he was a minor, once he becomes an adult he should accept upon himself
to repent to cleanse himself. (Rabbi Shlomo Eiger in Gilyone Maharsh"a on
Y.D. #240:1)
Rabbi Elimelech of Liszensk repented even for causing his mother pain when
he was in her uterus. (Mo'ore Voshemesh on parshas Massei)
A variation, for hitting his mother with his flaying hands when he would nurse.
(Divrei Chaim Al Hamo'adim droshoh l'Shabbos Shuvoh)
Ch. 21, v. 19: "Rak shivto yi'tein v'rapo y'ra'pei" - Give Hashem a proper
Shabbos; keep it properly. Then He will send you healing. The words of our
verse are the source for the statement of the gemara Shabbos 12a, "Shabbos hee
milizoke urfuoh krovoh lovo." (Rabbi Boruch Mordechai of Koidnov in Siach
Ovos)
Ch. 22, v. 1: "Im b'machte'res yimotzei haganov" - If one digs deeply into
himself, he will surely find the thief, the evil inclination that entices him to sin
by stealing his level-headed decision making skills. (The Admor of Kotzk in
Sh'eiris Menachem)
Ch. 22, v. 21: "Kol almonoh v'yosome lo s'anuN" - The Rada"k in Sefer
Hashoroshim entry "ish" writes that an additional letter Nun at the end of a
word indicates the diminutive form. We can thus say that the Torah openly
prohibits even causing minimal pain to a widow or orphan. (Nirreh li)
Ch. 23, v. 7: "Midvar sheker tirchok" - Upon returning from a visit to
Yemen a person reported that at the synagogue he attended, before entering the
sanctuary, the people would leave their four species in the ante-room. When it
came time to use them all would go out to the ante-room and take the first set
that came to their hands, paying absolutely no heed to the quality or beauty of
the four species. He also reported that during his stay the man who was hired to
lead the prayers was dismissed because he had been found lying abut some
matter, albeit something quite insignificant.
Rabbi Micho'el Dov Weissmandel, upon hearing this said, "If only in our
communities we would be as heedful of lying, a mitzvoh that applies every
moment, as we are about the extreme "hidur" of our four species, only an
enhancement of a seasonal mitzvoh. A Gutten Shabbos Kodesh.
Rabbi Zvi Akiva Fleisher
Oroh V'Simchoh
Oroh V'simchoh - Meshech Chochmoh On Parshas Mishpotim - Bs"D
Ch. 21, v. 4: "Im adonov yi'tein LO ishoh" Marrying a woman
accomplishes two main things. That the man has a wife with whom to have
physical relations, thus saving him from sinning, and that he has the
opportunity of doing the mitzvoh of propagating the world, "pru urvu."
However, in this circumstance, where the master gives him a maidservant
as his wife, he only has the first benefit, as stressed by the word LO in our
verse, only to him, so that he does not sin. But the mitzvoh of "pru urvu,"
an act for Hashem, is not accomplished, as the verse continues, "v'yoldoh
lo vonim o vonose ho'ishoh vilo'dehoh t'h'yeh ladonehoh," the offspring
are not his, but rather, the possessions of his master. (Meshech Chochmoh)
Ch. 22, v. 8: "Al SALMOH" - The Meshech Chochmoh differentiates
between two words, "simloh" and "salmoh," both meaning a garment. He
>:\D D"p\DOo\O trcdk trcd ihc 11
says that "simloh" is used to indicate a garment of quality, while "salmoh"
is used to indicate an inferior garment. In Rus 3:3 we learn from the words,
"v'samt SIMLOsayich," that one should wear special clothing for Shabbos
and Yom Tov. Similarly, when the bnei Yisroel took garments from the
Egyptians, they took top quality garments only, as it says (12:35)
"u'SMOLOS." Rashi points out that the order of the items listed, vessels of
silver, of gold, and garments, ascends in order of importance.
However, in our verse where a person is required to swear that he had not
been negligent in the loss of items given to him for safekeeping, an oath is
required even for a missing garment of little value.
I found a medrash which says that the word "salmoh" is used for a garment
that has a design on it, similar to the word "tzelem," a form. Phonetically
"tzelem" and "salmoh" are similar.
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Rabbi Zvi Akiva Fleisher
Sedrah Selections
Sedrah Selections Parshas Mishpotim-Shkolim 5773 Bs"D
Ch. 21, v. 6: "V'higisho el ha'delles o el hamzuzoh" - And he shall
bring him close to the door or the doorpost - He should be brought there
for piercing of his earlobe because he entered a house to steal and when
being punished we require "Yad ho'eidim ti'h'yeh bo borishonoh" (Dvorim
17:7). (Shitoh Lo Noda L'mi)
Ch. 21, v. 6: "V'rotza adonov es ozno bamartzei'a" - And his master
shall pierce his earlobe with an awl - Why, of all his organs, is his earlobe
chosen for piercing? Rabbi Yochonon ben Zakai explains that the ear that
has heard at Mount Sinai "Lo signove," you shall not steal, and yet he has
stolen, it should be pierced. The ear that has heard at Mount Sinai "Ki li
bnei Yisroel avodim," and this means that one should not be a servant to a
servant, i.e. another person who is likewise a servant of Hashem, and this
person has gotten himself a human master, let that ear be pierced.
The obvious question is: Given the above two statement by Rabbi
Yochonon ben Zakai should his ear not have been pierced with an awl
immediately upon becoming a slave, and not six years later when he wants
to continue being a slave rather than pursuing emancipation?
Ear piercing is a punishment as is being sold as a slave. Originally we only
sell him as a slave because we do not administer two punishments for one
wrongdoing. However, if after his six year slave tenure he wants to
continue being a slave, this shows us that this was not a true punishment in
his eyes. We then pierce his ear. (Mahari"t)
Ch. 21, v. 10: "Sh'eiro ch'susoh v'onosoh lo yigra" - Her sustenance
her clothing her marriage relations shall he not diminish - The
Rambam hilchos ishus 15:19 writes among many other matters regarding
husband to wife and wife to husband behaviours that the husband shall not
be melancholy.
One might think that by supplying her her needs and not speaking
disrespectfully he has fulfilled his responsibilities to his wife, while his
moods are his own business. The Rambam says that this is wrong. The
husband is responsible to go around in a positive mood.
Ch. 21, v. 12: "Mose yumos" - He shall surely be put to death - The
Ohr Hachaim Hakodosh explains the double expression. He who is
deserving of death is put to death.
Ch. 21, v. 14: "Mei'im miz'b'chi tikochenu lomus" - From with My
altar shall you take him to be put to death - If one is to be judged to be
put to death or has already been judged so, even if he has run for safe
harbour to the Mikdosh and has grabbed the corners of the altar, he shall
be removed. This might be symbolic of one who has sinned grievously and
has now turned a new leaf and presents himself as a holy person, totally
connected to the Mikdosh. Nevertheless, when it comes to judgment on
earth, we do not take this into consideration.
Ch. 21, v. 17: "Umka'leil oviv v'imo mose yumos" - And he who curses
his father or mother shall surely be put to death - The punishment for
cursing a parent is stoning (gemara Sanhedrin 66a), while for hitting it is
strangulation (84b), a lighter punishment. This is because people are quick
to misuse their mouths and when even a relatively small matter displeases
them they anger and curse all day long. A sin that is readily transgressed
deserves a stiffer punishment. (Ramban)
Ch. 21, v. 19: "V'rapo y'ra'pei" - And he should heal - This is the
source for permission/responsibility to seek a doctor for healing. Sh.O.
Y.D. 336:1 writes that only one who is knowledgeable may do this and
also when no more proficient a person is present. Otherwise he is
considered a blood-spiller.
Ch. 21, v. 20: "V'chi yakeh ish es avdo o es amoso basheivet umeis
tachas yodo nokome yinokeim" - And when a man will strike his male
or female servant with a rod and he will die under his hand
retribution shall surely be taken - The next verse goes on to say that if
the stricken slave survives for more than 24 hours the master is not held
liable. The Rambam hilchos rotzeiach ushmiras nefesh 2:14 writes that this
rule only applies when he strikes his servant with a rod, but not when he
strikes with a knife, spear, stone, fist, or the like. Then even if the servant
survives for a year, but eventually succumbs to his injuries, the master is
liable for murder. This is clearly indicated by the Torah's telling us with
what he struck, a rod. There is no exemption when the slave is hit in a
deadly manner.
Ch. 22, v. 25,26: "Im chovol tachbol salmas rei'echo ad bo hashemesh
t'shi'venu lo, V'hoyoh ki yitzak eilai v'shomati ki chanun oni" - If
you will take your friend's garment as surety by the time the sun
descends return it to him, And it will be if he cries out to Me and
I will hear because I am gracious - Even though holding on to an item
given as surety for a loan that is needed by the borrower at night but is not
returned is not theft, as after all, the borrower is in debt, nevertheless, since
Hashem has given the lender sufficient funds allowing him to help another,
if he is not sufficiently caring and does not return the borrowers garment at
night for his use, Hashem will hearken to the cry of the borrower and
respond by limiting the funds bestowed on the lender in the future. It is
therefore better for the lender to be concerned for the borrower's welfare
and this will keep the conduit of abundant income open for the lender to
further help out needy people. (Sforno)
We thus see that Hashem responds to the cry of a needy person even if his
cry is not one of being robbed or otherwise being dealt with unjustly.
(Rabbi Yechiel Meir Admor of Gastinin)
Ch. 22, v. 30: "V'anshei kodesh ti'h'yun li uvosor baso'deh treifoh lo
socheilu" - And holy people shall you be unto Me ans meat torn in the
field shall you not consume - The gemara Chulin 5b states that the
animals owned by the righteous are protected by Hashem to not come to a
wrongdoing, and all the more so their owners. Tosfos ad loc. asks from a
number of instances cited in the Talmud where righteous people
inadvertently committed sins. Tosfos answers that the safeguard is limited
to not consuming prohibited items and not to other matters.
Based on this we can translate the words of our verse to say: If you will be
"anshei kodesh," then you will not come to consume "bosor baso'deh
treifoh" even inadvertently. (Sfas Emes)
The Mahar"i Kashtro in his notes on Tur Y.D. explains the difference
between consumption and other wrongdoings. If the righteous person were
to eat something not kosher his body benefits from it and it becomes part
of him. This is untenable.
Ch. 22, v. 30: "La'kelev tashlichun oso" - You shall throw it to the dog
- There was a butcher in Tzipori who fed the people treifoh and n'veiloh
meat, unbeknownst to them. Once on the eve of Yom Kippur he drank
himself into a stupor, climbed onto his roof, fell off, and died. Dogs came
to lick the blood that oozed from his shattered body. Rabbi Chanina was
asked if the body should be carried off, away from the dogs. He responded
that the body should be left as is. Our verse says that treifoh food should
not be consumed, and it should be given to dogs. This person fed innocent
bnei Yisroel treifoh and n'veiloh and also deprived dogs of treifoh meat.
Let them now partake of what is due to them. (M.R. Vayikra 5:6)
A Gutten Shabbos Kodesh.
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Rabbi Yissocher Frand
RavFrand
Parshas Mishpatim
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's
Commuter Chavrusah Tapes on the weekly portion: Tape #801, Oy! My Wallet Went Over
Niagara Falls. Good Shabbos!
Just As Those Are From Sinai, So Too These Are From Sinai
A famous Rashi at the beginning of the Parsha teaches that the prefix
"And" (Vov) at the beginning of the words "V'Eleh haMishpatim" teaches
that just as what preceded (the Asserres HaDibros [Ten Commandments])
were given at Sinai, so too, that which follows (all the civil law of Parshas
Mispatim) were given at Sinai.
Every society has its own code of civil law. Rashi is teaching that the
Torah's laws spelled out in Parshas Mishpatim regarding an ox goring
another ox, the paid and unpaid watchman, and so forth are of a different
nature. They are "Divine Mispatim". They are not merely civil law
conventions that society has agreed to keep. There is a vast difference
between a societal law based on communal consensus and something that
is Divine in nature.
Let us consider for example, the law of returning a lost object (hashavas
aveidah). I recently heard the following story. There was a reporter for the
Israeli newspaper HaAretz named Mr. Dankner. HaAre tz is a left wing
newspaper with an extreme liberal bent, as is the case with all of their
reporters and editorial writers. They do not have very warm feelings for
the Chareidi community in Eretz Yisrael, to put it mildly.
Mr. Dankner was on an assignment to interview the Rosh Yeshiva at the
time of the Ponnevizer Yeshiva, Rabbi Elazar Shach. Without an
appointment, he drove to Bnei Brak, entered the Yeshiva and asked
someone, "Where is Rabbi Shach? I want to interview him." Suffice it to
12 >:\D D"p\DOo\O trcdk trcd ihc
say that he did not get within 100 yards of Rav Shach. He did not get his
story so he turned around, left the yeshiva and went back to his office at
HaAretz.
Except that while at the Ponnevizer Yeshiva, he did not want the day to be
a total waste, so he started walking around looking at the young men
learning in the Yeshiva. The next day, he needed to write a story. The
story could not be the interview with Rav Shach because he never got the
interview with Rav Shach. But h e wrote a general story about his visit to
the Yeshiva.
He wrote, "When I entered the Ponnevizer Yeshiva, it was like I was on a
different planet. It may have been a half hour drive from my office in Tel
Aviv, but it was a different world." He then describes why he felt it was in
a different world.
What would we expect the reason to be why Mr. Dankner thought the
Yeshiva was in a different world? Most likely, our first reaction would be
to say that he saw the young men getting excited about what they were
learning and become oblivious to their surroundings. He may have seen
people shouting at one another, which is not uncommon in a Beis
Medrash.
However, he writes that the most amazing thing for him in the Ponnevizer
Yeshiva was the bulletin board. There on the bulletin board were all sorts
of "Hashavas Aveida notes". For instance, he wrote, "four lost buttons
from a shirt; the finder should see so and so in room so and so"; "one Bic
pen"; and so on and so forth. He wrote that when he went to university, no
one would bother bending his spine to pick up a Bic pen that was on the
floor, let alone pick it up, write a sign, post it on the bulletin board, and put
the pen in a safe place while waiting for someone to read the sign and
claim his Bic pen.
For him, this was a different planet on which people were so concerned
about such trivial matters as Bic pens and other such items. This is the
meaning of our Rashi. Just as the Asserres HaDibros are Divine and from
Sinai, so too all the other laws mentioned in the coming parsha are Divine
and from Sinai.
Sure, the world has a concept of returning lost items. If someone finds a
wallet with a person's credit cards and driver's license, he may become a
"Good Samaritan" and return the wallet. But buttons, a pen, a glove, an
aspirin cap??? If you do not believe this, come out to the Yeshiva and look
at our bulletin board to see all the "trivial things" which people try to
return to fulfill this mitzvah.
The Prohibition Of Causing Pain and Suffering To A Widow
I saw the following thought in the Kol Eliyahu. It also comes with a story.
The Torah gives us a specific negative prohibition: The widow and orphan
you shall not oppress [Shmos 22:21]. These are people who have
unfortunately suffered and often their wounds are still open. Their pain is
acute and we must be particularly careful when dealing with them. The
next pasuk continues: If you will surely oppress him (im aneh t'aneh oso)
if he will surely call out to Me (ki im tza'ok yitz'ak eilai) I will surely hear
his cry (shamo'a eshma tza'a'kaso).
What does the expression "ki im" mean? Normally it is translated, "so
that". How does that fit into the pasuk? "So that he will cry out to me"
does not seem to make sense in this context. The Kol Eliyahu links this
question to a famous teaching of Chazal. Chazal elaborate on the story
related in the first Chapter of Samuel I (the Haftorah we read on Rosh
Hashanah). Elkanah had two wives Channa and Penina. Pe nina had 10
children and Channa was childless. Chazal tell us that Penina used to tease
Channa. Sticking it to her, as it were, that she was childless, while Penina
had many children. The Rabbis explain that Penina's intentions were
noble. She was not being cruel and insensitive, but was rather trying to
motivate Channa to pray intently to Hashem so that she would eventually
have children (as indeed happened).
Chazal say that while indeed Penina's motivation was "for the sake of
Heaven" nevertheless, she caused pain to Channa. Her actions were
basically not appropriate and eventually Penina - as punishment for this
insensitivity -- lost all of her own 10 children. The Kol Eliyahu writes in
interpretation of the earlier cited pasuk: "If you will surely oppress a
widow SO THAT they will cry out (in prayer to Me)" that is no excuse.
Hurting a widow, even for the best of reasons, is still hurting a widow. The
Almighty has no Mercy for such actions.
I would venture to say that most people have never heard of a person
called Rav Ahraon Boxt. There is a good reason for that. Rav Ahraon Boxt
was a big Talmid Chochom, he was a Rov, but he was by no means a
household name. However, he could have been. Why? There was a Jew in
Europe named Rav Shraga Feivel Frank. He was an extremely wealthy
man and had a very big business. He had wonderful sons-in-law, some of
the greatest Rabbonim in Europe from the previous generation. When he
died, he left his wife with 3 unmarried daughters and told her on his
deathbed that she should use the sizable inheritance she would receive
from him to find the greatest Torah scholars in Israel as husbands for their
daughters.
Daughter number one of the 3 remaining daughters married Rav Isser
Zalman Meltzer, a Gadol by anyone's standards. Daughter number two
married Rav Baruch Horovitz. The third daughter was engaged to Rav
Ahron Boxt, until one day Rav Boxt, said to his Kallah, "You know your
father had th is big business, a tremendous factory, I would like to take a
tour of the factory."
When the future mother-in-law heard that they took a tour of the factory,
she said "This is the person who I was told was such a big Talmid
Chochom that I should take him as my son-in-law? He is interested in
business? He is interested in factories? The Shidduch is off! I want
Gedolei Yisrael, I do not want businessmen!" Eventually, this daughter
married Rav Moshe Mordechai Epstein, who became the Slabodka Rosh
HaYeshiva.
Rav Boxt went back to learn in Slabodka, he became truly a great man in
Israel. When the position of the Rosh Yeshiva of Slabodka opened up, the
Alter of Slabodka offered the position to Rav Boxt. He declined. He was
offered the position a second time and he declined. He was offered the
position a third time and a third time he declined. Finally, the Alter asked
him, "Why do you not you want to become Rosh Yeshiva of the Slabodka
Yeshiva?" Rav Boxt gave a very poignant answer: "If I become Rosh
Yeshiva, that widow will realize 'I made the biggest mistake of my life. I
could have had this great future Rosh Yeshiva as my son-in-law but I
broke the shidduch because I thought he wanted to become a
businessman!' I do not want to hurt her feelings. I do not want to do that to
a widow." And that is how Rav Moshe Mordechai became Rosh
HaYeshiva.
Now how would any of us react in that situation? It is very likely that we
would jump at the position with glee at the opportunity to get back at the
insult done to us! "I am going to become Rosh Yeshiva? How sweet it is!
Let her eat her heart out for her stupid mistake of breaking the shidduch!"
Rav Boxt passed up the opportunity of becoming the head of one of the
most prestigious Yeshivas in all of Europe because he knew the severity of
the punishment for causing pain and anguish to a widow!
This write-up was adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tape series on the weekly Torah
portion. Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail tapes@yadyechiel.org or visit ht
tp://www.yadyechiel.org/ for further information. Transcribed by David Twersky Seattle, WA; Technical Assistance by Dovid Hoffman, Baltimore,
MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings
this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to get your own free copy of this mailing. Need to
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Aish.Com - Rabbi Yehonasan Gefen
The Guiding Light
Insights in Rashi - Moshe and Yehoshua
And Moshe stood up with Yehoshua, his servant, and Moshe ascended to
the Mountain of God. (Shemot 24:13)
And Moshe stood up with Yehoshua: "I don't know what the function of
Yehoshua is here: I say that he was the student accompanying his teacher
until the place of the boundaries on the mountain, because he wasn't
allowed to go further. And from there, Moshe ascended alone to the
Mountain of God and Yehoshua set up his tent and stayed there for the
whole forty days..." (Rashi, Shemot 24:13)
In the end of Mishpatim, Rashi reveals Yehoshua's great loyalty to his
teacher, Moshe. He faithfully followed Moshe as far as he could, and when
he could go no further, he isolated himself away from the nation in order
to be as close to Moshe as possible. This dedication to his Rebbe and
desire to spend every available moment in his company was the key to
Yehoshua's greatness and eventual accession to the leadership of the
Jewish nation.
The Rabbis enumerate many instances of Yehoshua showing his
submission to his Rebbe. The Torah describes him as Moshe's attendant;
(1) he would take towels to the bathhouse for him and would rise early
every morning and select the largest of the manna and give it to Moshe.(2)
In Torah learning he dedicated himself to understanding and emulating his
teacher to the extent that the Jerusalem Talmud says that even in matters
that he had not heard from Moshe, his own reasoning corresponded with
what had been told to Moshe at Sinai.(3) Yehoshua was completely
content with his role as second to Moshe, he did not feel as though it
belittled his own standing, rather it elevated him to incredible heights.
Indeed the Midrash tells us that it was the merit of Yehoshua's submission
to Moshe that caused him to become the leader of the Jewish nation: "God
told Moshe, Yehoshua constantly served you and accorded you much
honor. He came early to your house of assembly to arrange the benches
and spread the mats. Since he served you with all his might, he is worthy
of serving Israel." (4) Yehoshua happily accepted his role as 'number two'
and consequently attained the ultimate position of leader of the Jewish
nation.
One of the lessons to be derived from Yehoshua is the importance of
clinging to Torah scholars. Yehoshua's example teaches us that it is not
sufficient to merely ask the Rav a lot of questions rather one must cleave
to him at every available moment, thereby using every moment as an
opportunity to learn first-hand how a Torah scholar conducts himself.
>:\D D"p\DOo\O trcdk trcd ihc 13
Notes
1. Behaa'aloscha, 11:28.
2. Batei Midrashos, 234.
3. Yerushalmi, Peah, 1:1.
4. Bamidbar Rabbah, 11:28.
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Rabbi J. Gewirtz
Migdal Ohr
Volume 15 Issue 17
Parshas Mishpatim Parshas Shekalim 5773
GEwT UBw UK OYLQw/OYUPwM P
A publication dedicated to Harbotzas Torah
HYDLY WACYW ...WCNY YKW
(BK:AKTWMw)OYLLPB ITNW HwAH LEB WYLE TYwY RwAK wNEY wWNE IWSA HYHY ALW
With so many cases of damage and penaWhen men will fight and will
jostle a pregnant woman and she will miscarry but there will be no
fatality, he shall surely be penalized when the husband of the woman shall
impose upon him, and he shall give it through judges orders. (Exodus
21:22)
lties, this one stands out because it seems that it is not automatic, but only
when the husband of the injured woman makes a claim. Then, it sounds
like he gets to determine the amount of the damages, but the Torah informs
us that it is done according to the assessment of the judges of Bais Din.
The basic reason for mentioning the husband here is to teach us that he is
the one to make the claim, not the woman, even though she is the one who
lost the unborn child. This would make sense if we were talking about a
married couple, and within marriage the husband acquires what his wife
makes or acquires, but the halacha that he is the plaintiff applies even if he
is not married to the woman, but is the father of the miscarried child. The
money for damages goes to him and not to her because of his relationship
to the child. This can teach us a deeper lesson about parenting and valuing
a child.
The Ramban writes that there are commentaries who explain that the
fellow has a choice. He can either negotiate a settlement with the ones who
caused the miscarriage or they can go to Bais Din and let the court decide.
The Ramban says this is not accurate. The source for this supposition,
though, is the fact that this damage is not clearly recognizable.
Though, of course, it is clear that she miscarried, since the Torah considers
damages to be based on the murdered persons value as a slave, there is no
guarantee that this unborn child would successfully mature, be born, and
live long enough to be considered a viable human being. Therefore, this
punishment is not a direct law, but rather a fine, imposed on the one who
caused the miscarriage,
This fine is demanded by the father who wants his children and to whom
they are important. To someone else, this unborn child was nothing, but to
the father, he represented the fulfillment of hopes, dreams, and aspirations
for a son or daughter who would grow to be a valuable member of society
and a servant of HaShem. He would be the chance for the parent to be
immortal and succeed in life more than he could on his own. Therefore the
court must step in and temper the ruling by being fair in the determination
of damages.
The underlying message is that we, as parents, must constantly seek out
the good in our children. We must encourage them to excel and fulfill their
potential, even when they have not yet reached the age or level of maturity
when they can begin to do so.
By seeing the potential greatness in our children, and fostering their
growth in becoming who they are meant to be, we acquire a stake in their
future, and fulfill our roles as parents.
Shmuel Yoels father was disappointed that his son didnt take his studies
seriously. He was always clowning around and did not want to learn
Torah. Frustrated, his father, seeing his hopes and dreams for his son
fading away was upset and took to calling his son a gornisht, a nothing,
at every opportunity. This constant name-calling was so hurtful that the
young man took to wearing it as a badge of pride when he defied his
father.
When he became a comedian in Manhattan, the young gornisht took on
the stage name Zero so he could prove to his father that he was not a
gornisht.
Perhaps if his father had tried to figure out what he could do to help and
encourage his son, Shmuel Yoel (Zero Mostel) might have become a
Rabbi like his father had hoped.
Did You Know?
The Torah tells us that we must be holy people and a treifa, an animal that
is not Kosher because it has some wound or puncture, must not be eaten,
but thrown to the dogs. Why the dogs?
The Daas Zekainim MBaalei HaTosfos explains that dogs generally
watch the sheep. When a wolf came to attack the flock, the dog fought
mightily to protect them but, unfortunately, he was unsuccessful and a
sheep was mauled by the wolf, making it a treifa.
It is incumbent upon us, says the Daas Zekainim, to show appreciation for
the dogs efforts by giving him this animal which is no longer fit for
human consumption.
This makes sense, but why does this make us holy people?
Perhaps we can understand that even if this time the dog fell asleep at his
post, and did not protect the sheep, leading to one being attacked, we do
not allow this one failure to negate all the good the dog did on other
occasions.
It is human nature to say, What have you done for me lately? Here, the
Torah teaches us that if we want to be holy people, an elevated nation,
then we must look at the positive and appreciate what weve gotten,
instead of focusing on where one, even a dog, fell short.
Thought of the week:
A positive attitude may not solve all your problems, but it will annoy
enough people to make it worth the effort.
Im positive! Print, e-mail, and share Migdal Ohr with friends and family. Youll be glad you
did. E-mail Subscribe to info@JewishSpeechWriter.com
Please learn this weeks issue as a merit for a Refuah Shelaima for YN
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Rabbi Nosson Greenberg
Khal Machzikei Torah
Mishpatim 5773 - Origami, Anyone?
In this weeks parsha the Torah teaches us of the obligation to lend money
[to a poor person] Im kesef talveh es ami.. - When you lend money...
(Shmos 22:24). Very often a loan to a poor person will end up morphing
into a gift because of the inability of the debtor to repay the loan.
Potentially having to part with ones money never to see it again makes
this Mitzvah challenging. There is an old Yiddishe saying, "A kind vert
geboyren mit kulyaken un a man shtarbt mit ofene hent." - A baby is born
with clenched fists, and a man dies with his hands open. You see,
beginning at birth man instinctively wishes to hold on to everything he
has, not willing to share it with others This might be due to feelings of
self-preservation, wanting to hold on to things for which one has worked
real hard, or plain ol greed and cupidity. It is only at the point of death,
when man leaves this mortal coil, that he realizes he cannot take anything
physical with him to the Olam Haemes, and then he opens his hand to
release and to give. But of course by then it's way too late.
Mans struggle in parting with his cash sometimes causes him to do some
real strange things. Many years ago when I was a yungerman in
Lakewood, I was part of a troupe that went around on Purim collecting on
behalf of a poor kallah. We showed up at a house where the seuda had
already begun. Sitting at the head of the table was a regal looking guest (I
believe it was the homeowners father-in-law). We perfomed our shpiel
and then approached the guest for a donation. He doffed his shtreimel and
showed us (approximately) 100 single dollar bills that had been crumpled
and shaped into small balls. He then proceeded to fling them across the
room, scattering them all over the floor. And with a grin he said, If you
want the money you must crawl around the floor and pick up the dollars.
So, for the sake of the mitzvah I got down on all fours and foraged around
the dining-room for those federal greenbacks, to the squeals of delight of
all those present [and to the consternation of my fellow troupers].
The Torah recognizes this struggle and proposes a mindset we should use
to enable us to not only give/lend, but to do so magnanimously. Es
Heoni Imach. - The poor person is with you. (ibid). Rashi explains that
the Torah is telling us: Reb Yid, in your interactions with those less
fortunate, look at yourself, too, as if you were poor. Imagine for a second
what the poor person must be going through; how uncomfortable it is for
him to have to approach someone else for help. By putting ourselves in his
shoes it should make it easier for us to extend all possible assistance.
Perhaps we can add that the trop (cantillation) of the passuk is also helping
us with great advice. If you look in a Chumash there is a vertical line - a
psik positioned between the word kesef and talveh. A psik demands that
the baal korai takes a pause in his recitation of the passuk. There within
lies the message. There must be a psik -a disconnection in our lives
between kesef - money, and the tav of talveh, a prefix meaning you..-
representing man. If we can somehow understand that the material wealth
we have in this world is not really ours, rather we are just looking after it
for others, then we will find it easier to share.
And not tamper with federal property!
Have a great Shabbos, Rabbi Nosson Greenberg,
Rav, Khal Machzikei Torah, Far Rockaway, N.Y. ravgreenbergkmt@gmail.com

Rabbi Yaacov Haber
14 >:\D D"p\DOo\O trcdk trcd ihc
TorahLab
Making Friends Out Of Enemies
If I could give only one bit of advice to my students, I would tell them
that whenever they meet someone new, no matter who it is, they should try
to find at least one thing that they like about that person. (Rav Yisroel
Salanter)
Once you dont like someone, that person can do no right. They walk
wrong, they talk wrong, even the way they tilt their hat gets on your
nerves.
In this weeks Parsha we find the verse If you see the donkey of someone
you hate crouching under its burden, would you refrain from helping him?
You shall certainly help him repeatedly.
Who do we hate?
The sages explain that the verse refers to someone evil, whom we are
therefore permitted to hate. The Torah is presenting a real life dilemma.
Suppose, while walking down the street or driving on the highway one
chances upon two people that are stuck, a friend and an enemy, a good
person and an evil one, both in the same predicament. One must skip over
his righteous friend and offer assistance to the hated enemy! Why should
we forsake our friend? The Talmud explains that this is a spiritual exercise
which can be used to subdue ones negative proclivity to shun those who
we dislike.
In other words, the Torah has uncovered a deep phenomenon. When I see
my enemy in trouble or pain, I derive a silent subconscious joy. A little
voice inside me says Hes getting what he deserves. Why interfere with
G-ds justice? He is a sinner! To this the Torah instructs us: Dont listen
to that little voice. It is just the negativity within you that is speaking. Help
the fellow out!
Lets take it a step further. The verse refers to someone evil, whom it is
permitted, and even a mitzvah, to hate. What am I doing wrong if I am
doing a mitzvah?
The answer is that even if there is a mitzvah to hate someone for what he
or she has done wrong, it has to stop there. Human nature causes the
hatefulness to spread upon our victim until we can find absolutely nothing
good about that person. Everyone has at least one redeeming factor, and
we cant find it! Because once you dont like someone, that person can do
no right. They walk wrong, they talk wrong, even the way they tilt their
hat gets on your nerves. A little bit of justified hate can bring with it ten
times as much causeless hate. This is the hate that the Torah deems as
unacceptable. This is the hate that destroyed Jerusalem.
This was behind the advice of Reb Yisroel Salanter. Dont let people
cancel themselves out. Look at the whole picture. And remember, there is
always something good to see. Let the good overtake you instead of the
negativity that loves to spread.
We see so many problems. There are problems with families, problems at
work, and problems in the community. There are partisan problems in
Israel, which have gotten way out of hand. We have developed an us and
them mentality where our right hand is competing against our left.
Imagine how much different things would be if we would try to notice just
one nice thing about our spouse, our children or our parents every day.
Think about how the household would change if we would compliment our
spouses, children and acquaintances at least once a day. And it need not be
bogus, for we will certainly find something genuine to compliment them
about, if only we take the trouble to look. Imagine how much better we
would feel if we would focus on the positive instead of the negative in
people. Imagine how much different Klal Yisroel would look if even as we
recognized evil, we refrained from letting that evil define the person.
An exercise: think of the person you dislike the most in this world, and
remind yourself why you hate him or her (if you can remember). Now
think of something, anything, nice about that person. If you can, tell them
about it. You have just lifted a heavy weight from your heart - when you
let go of anger and hate, you actually feel a lightness of spirit. You have
just fulfilled a mitzvah in our Parsha. You have just made a fundamental
change in your Neshama.
Rabbi Avraham Kahn
Torah Attitude
Parashas Mishpatim: Our Children Are Our Guarantors
Summary
The Jewish people were chosen because we were the only nation that kept
the seven Noachide commandments. Why did G-d not choose our
ancestors in the merit of their personal acceptance of the Written Torah?
G-d was concerned that, when the Jewish people would see the awesome
sight of the revelation at Mount Sinai, with the Heavenly fire descending
upon the mountain, they would change their mind. The Noachide
commandments had been observed for generations, especially since our
Patriarch Abraham had accepted G-d and established the special
connection that we are still benefitting from today. Abraham educated his
children and members of his household about G-d and how to follow in
His ways. Abraham established a yeshiva and was followed by Isaac and
Jacob, and when Jacob came down to Egypt, the yeshiva came along with
him. G-d was not ready to give the Torah to the Jewish people till they
undertook to teach their children Torah and to educate them to follow its
path. The Kohein Gadol Yehoshua ben Gamla established an educational
system all over Israel and made sure that every town and city had teachers
to learn with the children form the age of six and seven. Children who lack
even the most basic Jewish education are easy prey for missionaries and
exotic cults. G-d chose the Jewish people and gave us His Torah on
condition that we educate our children to continue a life dedicated to the
study and observance of the Torah.
Seven Noachide Laws
In last weeks Torah Attitude we discussed why G-d chose the Jewish
people and gave us His Torah, rather than any other nation in the world.
We mentioned that the Talmud (Avodah Zorah 2b) explains that we were
chosen because we were the only nation that kept the seven Noachide
commandments. For although many Jews were influenced by the
Egyptians to serve idols, large segments of the Jewish people, such as the
tribe of Levi, did not assimilate to the Egyptian culture at all.
Why Not Choose Personal Acceptance?
We also quoted the Midrash Tanchuma (Parashas Noach 3) that explains
that the Jewish people accepted the written Torah with the statement we
will do and we will listen. This was unlike the other nations who declined
G-ds offer when they heard what it says in the Torah. The obvious
question arises, why did G-d not choose our ancestors in the merit of their
personal acceptance of the Written Torah, rather than in the merit of the
observance of the seven Noachide commandments, that had been
somewhat compromised during the exile in Egypt?
Change Their Mind
Tosaphoth, in their commentary on the Talmud (Shabbos 88a) explain that
the acceptance of we will do and we will listen was not reliable. It is
comparable to if we hear about a great idea or concept and get excited and
say that we want to join and be part of it. Later, the excitement may die
down and we retract and nothing comes out of it. Sometimes, we change
our minds when we hear the details and see what it involves. Says
Tosaphoth, G-d was concerned that, when the Jewish people would see the
awesome sight of the revelation at Mount Sinai, with the Heavenly fire
descending upon the mountain, they would change their mind.
Observed For Generations
On the other hand, the Noachide commandments had been observed for
generations, especially since our Patriarch Abraham had accepted G-d and
established the special connection that we still benefit from today.
Abraham Educates His Household
The Prophet Isaiah (41:8) says: And you Israel My servant, Jacob that I
chose, offspring of Abraham My beloved. What did Abraham do to
deserve such a special love from G-d, that was instrumental in G-d
choosing his descendants? In Parashas Vayeira (Bereishis 18:19) the Torah
provides us with an answer to this question. As it says, For I have loved
him [Abraham] because he instructs his children and his household after
him that they keep the way of G-d. From the time of the flood there had
been many individuals who accepted G-d and believed in Him. Rashi
(Bereishis 25:22) quotes the Midrash Rabbah (63:6) that mentions how
Shem, the son of Noach, had a yeshiva together with his great-grandson
Ever where people would come and study and learn about G-d. However,
these people only studied for themselves and did not teach others about G-
d, not even their own children. Abraham was very different. The Torah
describes how he educated his children and members of his household
about G-d and how to follow in His ways. The Rambam (Laws of Idol
Worship 1:3) describes how Abraham would travel around and preach
about G-d to his contemporaries. Many of them joined him and became
members of his household. This was how the observance of the seven
Noachide commandments were passed on from one generation to the next
till the time when our ancestors stood at Mount Sinai.
The Patriarchs Yeshiva
The Talmud (Yuma 28b) relates that Abraham established a yeshiva and
was followed by Isaac and Jacob, and when Jacob came down to Egypt,
the yeshiva came along with him. The Rambam (ibid) teaches that in
Egypt Jacob appointed Levi to be the head of that yeshiva, and throughout
the exile the tribe of Levi was exempt from the slave labour and they
stayed and studied in that yeshiva. Rashi (Bereishis 26:7) quotes from the
Talmud and Midrash Rabbah (Bereishis 64:4) that teaches that Abraham
and the other patriarchs personally understood the purpose of everything
G-d had created. Based on this understanding they were able to keep all
the laws of the Torah. However, their family and household were only
educated and expected to keep the Noachide commandments.
Children Are Our Guarantors
The focus that Abraham put on education continued from generation to
generation, and it was in this merit that our ancestors received the Torah at
Mount Sinai. This is evident from the Midrash Tanchuma (Vayigash 2).
The Midrash relates that G-d requested a guarantor from the Jewish people
before He was ready to give them the Torah. They suggested that our
patriarchs should be the guarantors. G-d responded and said that the
patriarchs were not sufficiently reliable and would themselves need
guarantors. The Jewish people then suggested that the prophets should be
the guarantors. G-d was still not satisfied. Finally, they said, Let our
children be our guarantors. This G-d accepted immediately, as it says in
Tehillim (8:3): From the mouths of infants and sucklings You established
>:\D D"p\DOo\O trcdk trcd ihc 15
strength. This is a reference to the Torah (see also ibid 29:11), for that is
our real strength.
Undertook To Teach Torah
Although this is not the regular meaning of the Midrash, we may interpret
it as follows. G-d was not ready to give the Torah to the Jewish people till
they undertook to teach their children Torah and to educate them to follow
its path. G-d did not give the Torah just to our ancestors who stood at
Mount Sinai. G-d made a binding covenant for all generations of the
Jewish people and promised that He will never forsake us. Therefore, He
was not ready to give us the Torah till we guaranteed that we will educate
our children and ensure the continuity of the study and observance of the
Torah.
Educational System
The Talmud (Bava Basra 21a) describes how the Kohein Gadol Yehoshua
ben Gamla established an educational system all over Israel, and made
sure that every town and city had teachers to learn with the children form
the age of six and seven. Special care was taken so that orphans also
should benefit from this system. And this is how it has been ever since.
Throughout the generations, parents made many sacrifices to secure the
best possible Torah education for their children. It was their highest
priority to see that their children should be knowledgeable and well versed
in all aspects of Torah study.
We live in a time where thousands of Jewish children are being deprived
of their birthright to Jewish education. The high prices that the private
schools charge make it extremely difficult for parents to send their
children to Jewish schools. However, the truth is that unfortunately many
of these parents pay an even higher price for not making the monetary
sacrifice to pay for school fees. So many Jewish youngsters assimilate into
the general society and intermarry with gentiles, since they lack even the
most basic Jewish education. Those who look for some kind of spiritual
satisfaction are easy prey for missionaries and exotic cults, as they have no
appreciation for Judaism.
Condition Of Giving The Torah
G-d chose the Jewish people and gave us His Torah on condition that we
educate our children to continue a life based on the study and observance
of the Torah. As a nation, we will always have dedicated parents who are
ready to forgo luxuries, and even basics, to ensure their childrens Jewish
education. These parents will, G-d willing, experience the nachas of seeing
their children continuing on the path of the Torah. It is up to us to make
sure that we are part of this group, so that we will enjoy that nachas as
well.
These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva
and Founder of Yeshivas Keser Torah in Toronto.
Shalom. Michael Deverett
P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate
hearing from you. If you know of others who may be interested in receiving e-mails
similar to this please let us know at Michael@deverettlaw.com .

Rabbi Yosef Kalatzky
Beyond Pshat
LZeicher nishmas avi mori Reb Moshe Ben Yosef Kalatsky zl u lzeicher nishmas emee morasi
Shaindel Bas Reb Chaim Tzvi zl
LZeicher nishmas ishtee Yehudis Chanah Kalatsky Bas Reb Kehas Zl
1. Behavior, an Indication of Ones Capacity
The Torah tells us that there are two types of Hebrew slaves; one who is sold
by the Court in order to repay the one who was victimized by the theft, and the
other type of slave is one who voluntarily sells himself for financial
consideration. During the six-years of slavery, the master may provide the
slave with a Canaanite woman so that he can breed children on behalf of his
master. According to Jewish law, the Canaanite woman provided by the master
is not considered to be the slaves wife (because a Jew cannot marry a
Canaanite slave) nor are the children consider to be his because the mother is
not Jewish. They are thus all chattels of the master. The Torah states that if
after six years, when the Hebrew slave is meant to be freed, he goes to the
court and says," I love my master, my wife (a Canaanite maidservant) and my
children. I do not want to go free," he is to be taken before the court and the
master will bore a hole with an awl in the cartilage of his right ear at the
doorpost. The verse states, and he shall serve him (the master) forever.
Rashi cites the Gemara in Tractate Kiddushin, Why did the Torah choose the
ear to be pierced rather than any of the other limbs of the body? Reb Yochanon
ben Zakai says, Although the ear heard at Sinai that one should not steal;
nevertheless, this person stole. Thus, the ear must be pierced. The ear of the
one who sold himself into slavery heard at Sinai G-d saying, The children of
Israel are My subjects. Nevertheless, this individual chose to acquire a
(mortal) master for himself (to be a subject of a subject). Thus, his ear must be
pierced. If the ear of the individual needs to be pierced to indicate that it is
defective because he had violated the precept of the Torah, why was it not
pierced immediately after the theft takes place? Why is the ear of the individual
who sells himself into slavery not immediately pierced when he initially
acquires a master for himself, rather than waiting six years?
The essence of a Jew is considered to be good. Because of this innate
goodness, he will have a positive intent and bring it to fruition. It is only as a
result of distraction, which causes a lack of clarity, that the Jew sins. Therefore,
the intent to sin is not sufficient to hold the Jew culpable if it is not brought to
fruition. Although the Jew initially stole or sold himself into slavery, in which
case the negative intent was actualized, it nevertheless does not reflect upon his
essence. However, after he has fulfilled his obligation as a slave, if he
continues to remain in a state of servitude, which is unnecessary, it is a
confirmation that the initial failing is not due to circumstance, but rather, it is
attributed to a defect that lies within that individual. Therefore, the ear is
pierced to indicate its state of defectiveness.
Rabbeinu Yonah writes in the Gates of Repentance that if one sins and has the
opportunity to repent but does not, then the Wrath of G-d will intensify upon
him. Rabbeinu Yonah explains this point with an allegory. It is analogous to a
situation in which prisoners had tunneled of the prison and escaped to freedom.
When the warden realized that the prisoners escaped, he inspected the prison.
He came upon only one solitary prisoner who remained behind because he
chose not to escape. When the warden realized what had occurred, he began
shouting at the prisoner, Why did you not escape? The warden began to beat
him despite the fact that the prisoner had actually not violated any law by
remaining behind. Why did the warden beat the seemingly innocent prisoner?
It was because the warden realized that the only plausible reason that he did not
escape was because he did not experience his incarceration as something
painful and intolerable. Had this prisoner suffered as he was meant to, he could
not have remained while the others fled. Therefore, the warden became
infuriated and beat him so that the prisoner should understand that he is
deserving to be in a state of punishment.
Identically, if the Jewish slave after six years of servitude and breeding slaves
with a non-Jewish (Canaanite) woman, as an animal, how is it possible that he
should say that he loves his predicament? It is only because he is truly a
defective person. Therefore, the Torah tells us that his ear must be pierced to
reflect this defect.
2. The Ramifications of Ones Action and Inaction
The Torah states, And these are the ordinances (Mishpatim) that you shall
place before them The Midrash explains, King Solomon writes in
Proverbs, A King through justice establishes the land. But one who is as
terumah (tithes) destroys the land. The Torah sage who is proficient in every
aspect of the Torah is the equivalent of a king. The justice that he brings about
by engaging in Torah and adjudicating disputes establishes existence.
However, if this individual chooses to act in a manner that is similar to terumah
(tithes), which is stored in the corner of the house, he is the one who destroys
existence. This is the individual who despite his qualifications as a judge,
chooses to remain uninvolved in the needs of his fellow and community. He is
the one who says, Why should I be bothered or burdened by my community?
Why should I be involved in resolving their legal disputes? Why should I heed
their outcries? It is better for me to withdraw from my community and only
immerse myself in Torah study. This person is the one who destroys the world
by not serving his community as a Torah Sage. Just as terumah remains in the
corner of the house undisturbed until it is given and consumed by the Kohen,
so too does this individual recluse himself from the community. Why is the
Torah sage who chooses to only engage in Torah study and not with the issues
of his community regarded as one who destroys existence?
The Midrash cites an incident involving Rav Assi. When Rav Assi was on his
deathbed, his nephew entered and found him crying. Rav Assi's nephew asked
him, "Why are you crying? Is there any area of Torah that you have not learned
or have not taught? You have many disciples who sit before you. Why are you
afraid? Is there any area of acts of kindness that you had not performed? And
your greatest praise is that you distanced yourself from rendering judgments -
you did not involve yourself in litigation and judgments of Torah. You did not
sully yourself with messy communal matters. What could be wrong?" Rav Assi
responded, "It is because of this failing (of not occupying myself with litigation
and communal matters) that I am crying. Maybe I will face Heavenly
Punishment over the fact that I could have rendered judgments for Israel and
abstained from doing so." What is the culpability of the Torah sage, who
although was fully engaged in the study of Torah and its dissemination and
performance of mitzvos, but did not render judgments for his fellows?
The Midrash states, If there is justice below, there is no need for justice from
above. However if there is no justice below, then there will be justice from
above. Meaning, if justice is addressed by the earthly court, then there is no
need for G-d to intercede and implement His Divine Justice. However, if man
does not implement proper justice, then G-d will mete out His Justice, which is
the equivalent of the destruction of the world. When the Attribute of Justice is
in force, it does not differentiate between the righteous and the evil because
there is no individual who does not have a flawed record. If the earthly court
implements justice as it is prescribed by the Torah, they are the guarantors of
existence because G-ds Attribute of Mercy will be in place. However, if the
qualified judge, who is the Torah sage, chooses to withdraw from his
responsibility, he contributes to the destruction of existence because his
inaction is the cause of Divine Justice.
Chofetz Chaim writes in the introduction of his work Chofetz Chaim (based on
the Zohar), that when satan comes before G-d to bring prosecution upon the
Jewish people, He silences him by saying, I do not want to hear anything
negative about My children. However, if the Jewish people speak negatively
and critically about one another (lashon harah) satan comes before G-d and
says, If Your children are speaking negatively about one another how can You
deny me the right to bring judgment against them? G-d then allows satan to
bring prosecution upon the Jewish people. As a result of lashon harah and
other forbidden speech suffering, death, and destruction will come upon the
world. Because of this, the Zohar writes that the one who initially spoke the
lashon harah is held culpable for all the destruction, death, and suffering that
came about as a result of his negative speech. Similarly, the one who has the
capacity to render judgment and chooses not to do so, will be held culpable for
the consequence of Divine Justice that will be brought upon the world. This
was the concern of Rav Assi for not rendering judgments for the Jewish people.
3. The Pitfalls that Lies in Ones Predicament
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The Torah tells us that there is a positive commandment to lend money to ones
fellow. The Midrash cites a verse from Ecclesiastes, I have seen a serious
illness under the sun: wealth is hoarded to the detriment of its owners, or
wealth is lost through some misfortune so that when they have children there is
nothing left for them to inherit. G-d tests everyone. Regarding the wealthy, if
their hands are open to the needy, then they will be able to benefit from their
possessions. The charity and kindness that they perform, its principle (reward)
shall remain intact for the world to come. As it states, Your righteousness shall
go before you and the Glory of G-d shall gather you up The needy are also
tested. If they do not bolt from G-d because of their difficult situation in this
world, G-d will give them reward in the world to comeEyov suffered in this
world and received his reward in multiples after his travails had past.... What
about the wealthy individual who has an evil eye? He together with his wealth
shall be destroyed There is wealth that is retained by its owner that brings
about good and there is wealth that is retained by its owner to his detriment.
Who is an example of this? It is the wealth of Korach. He believed that he was
worthy of honor because of his wealth; however, he and his family were lost
forever. The wealth of Haman is another example. He shared his glory with his
family because he had wealth; however, (because he could not tolerate the fact
that Mordechai would not bow to him he was not satisfied). He was ultimately
hanged. There are examples of those whose wealth was to their benefit.
Yehoshafat was wealthy and G-d came to his assistance. There is strength that
is for the benefit the one who possesses it. Who is an example of this? Kind
David. He was a powerful individual and a warrior. There are those whose
strength was to their detriment. For example, Goliath who had great strength
disgraced and blasphemed G-d and was ultimately destroyed.
King Solomon in his great wisdom is teaching us that regardless of ones
endowment from G-d, it is presented in a context that one can utilize it for the
good or for evil. If one uses his G-d-given endowment in a manner that
conforms with the Will of G-d, he will bring about a sanctification. Thus, he
would have addressed his purpose in existence. King David who was endowed
with strength and vigor, utilized his qualities for the sake of G-d to slay Goliath
and conquer the Land. Korach, chose to utilize his wealth for evil, which was
purely for self-interest. He was ultimately destroyed. Although Chazal tell us
that he was truly wise, his eye misled him. Because he had seen through Divine
vision that Samuel the Prophet would be his descendent, he was convinced that
he was worthy of a more prestigious role among the Jewish people. It was his
wealth that gave him this false sense of worthiness and entitlement. The
negative influence of his wealth ultimately brought about his destruction.
The Mishna in Ethics of our Fathers states, Who is the wealthy one? It is the
one who is satisfied with his portion. The one who is satisfied with his portion
understands that G-d grants each individual with a specific purpose and
receives an endowment to facilitate that objective. Only in that context will he
succeed. Whether one succeeds or fails is dependent on ones choice. If one
will understand and appreciate the value of his challenge, then he will not bolt
from G-d. It is because perceives the test as an opportunity to be a beneficiary
of his accomplishments. As it is stated in the Mishna, The greater the pain,
the greater the reward. When one demonstrates his dedication to G-d, despite
its difficulties, he is considered more worthy.
We see from the examples that are illustrated by the Midrash that two
individuals who may receive the same classification of endowment; their
choice, will determine if they will soar in their spirituality or will fail because
they used their endowment to facilitate evil. As Goliath the giant who was
endowed with great strength was vanquished because he vanquished G-d.
4. Deliberation, The Cause of Clarity
The Mishna in Ethics of our Fathers states, Be deliberate in judgment
When one sits in judgment, must be meticulous in all aspects relating to the
testimony and evidence that was presented before the court. One must be
deliberate and not rush to judgment. The Torah states, And these are the
ordinances (judgments) that you shall place before them Baal HaTurim
cites the Gemara in Tractate Sanhedrin, We learn from juxtaposition of
building the Altar that one must be deliberate in judgment. The Torah
juxtaposes this verse with the previous portion that states, You shall not
ascend My Altar on steps The connotation of the word ascend is
something that is done quickly. Therefore, the juxtaposition teaches us that one
should be deliberate and methodical in judgment and not be hasty in his
adjudication.
The Mishna in Ethics of our Fathers tells us that if a Torah scholar
inadvertently sins it is considered as if it is deliberate. Why is this so? One who
is immersed in Torah study understands that the first thought that enters ones
mind is not necessarily correct. Ones thoughts must be analyzed and evaluated
from many vantage points to determine if these thoughts are cogent and
correct. The Torah scholars, because of his knowledge and intellectual training,
has the capacity to reflect upon his position to decide if it is truthful. However,
if he were to inadvertently sin because he did not take sufficient time to reflect
upon his understanding, it is therefore considered that he sinned deliberately. If
one has the capacity to make the proper decision if he were to deliberate
sufficiently, why would he choose not to do so? If one is not sufficiently
humble his ego will dictate that it is not necessary to ponder on his
understanding. His sense of self will convince him that because of his master of
Torah, he is qualified to make a quick decision.
The Torah tells us that when the Jewish people were told that they were going
to be redeemed from Egypt they ceased to work. When Pharaoh became aware
of this he withdrew their straw subsidies. Despite the fact that they needed to
gather their own straw, their quota of bricks remained the same. The Torah
states, The foreman of the Children of Israel came and cried out to Pharaoh
saying, Why do you do this to your servants? He said, You are lazy! Lazy!
Therefore you say, Let us go Pharaoh intensified the labor of the Jewish
people after they complained because he understood that it was only because
they had time to reflect upon their predicament, that they chose to behave
defiantly. By intensifying their workload it would cause them to not have a
moment to reflect because they would be preoccupied of maintaining their
quota of bricks. Ramchal writes in his work Path of the Just that one of the
ploys of the evil inclination to ensnare the individual in sin is to cause him to
be fully occupied continuously so that he should have no time to think. He thus
has no time to evaluate the ramifications of what he is about to do.
Consequently, the individual falls prey to sin. If one were to have time to
withdraw for a moment and reflect sufficiently upon what he is about to do, he
would not come to sin.
There is a principle stated by Chazal that The actions and experiences of the
Patriarchs are a sign for the children. Meaning, the actions of the Patriarchs
set in motion and establish future events that the Jewish people will experience.
The Torah tells us that Yaakov had sent flocks and herds of animals as a gift to
his brother Esav in order to appease him. The Torah states, He said to his
servants, Pass on ahead of me and leave a space between flock and flock.
What was the symbolism of leaving a space between each flock that was being
sent to Esav? The Midrash tells us that Yaakov was supplicating G-d by
saying, In the future when You will bring great suffering upon the Jewish
people, I ask of You that You should allow a respite for them between one
incident of suffering before bringing upon them the following suffering. This is
so that they could have a respite. Why would G-d not be inclined to allow for
such a respite between sufferings? Why did Yaakov need to beseech Him for
this respite?
The Mishna in Tractate Sotah tells us that G-d responds to ones behavior
based on the principle of measure for measure. Since the basis for sinning is
because one does not pause and reflect sufficiently upon what he is about to do,
he deserves to be punished in a similar manner- with suffering that comes one
after the other without pause. Therefore, Yaakov needed to beseech G-d that
despite the cause of their sin, He should give the Jewish people a respite from
the suffering before brining upon them the next wave.
The Gemara states in a number of locations, I created the Evil Inclination and
the Torah as its antidote. The Torah has the innate ability to illuminate the
individual and thus incapacitate the evil inclination. The Torah provides this
level of clarity to the individual to be able to make proper decisions either to
be active or refrain. The reason for this is that at Sinai the spiritual
contamination that the Jewish people possessed as a result of the sin of Adam
was vaporized due to their exposure to G-d at Sinai. This was in conjunction
with the giving of the Torah at Sinai. The clarity that is provided by the study
of Torah is the equivalent of realizing that the sin is the equivalent of fire that
can destroy and therefore one will not approach it. The study of the Torah is a
replication of the Sinai experience that provides clarity to the Jew.
The Torah states, Moshe sat in judgment of the people from the morning to
the evening Rashi cites the Gemara in Tractate Sanhedrin which explains,
Is it possible to say that Moshe sat from the morning until the evening in
judgment? Rather it is to say that if a judge renders a truthful decision, even for
a moment, G-d values that judgment as if he studied Torah the entire day.
Although the judge did not study Torah the entire day, it is valued as such
because as a result of being deliberate in judgment and rendering a truthful
judgment it is valued as if he studied Torah the entire day. Why is this so? By
being deliberate in judgment one merits clarity and Divine Assistance. Thus,
his methodical and deliberate judgment is considered as if he was engaged in
truth. Since Torah is truth in the absolute sense, G-d values the judges
adjudication as if he were engaged in Torah the entire day.
5. The First Commandment, the Central Theme of Judaism (From Yisro)
The Torah states regarding the first commandment, I am Hashem, your G-d
Who has taken you out of the land of Egypt, from the house of bondage.
Rashi explains the words, Who has taken you out of the land of Egypt to
mean, It was worthwhile that I (G-d) took you (the Jewish people) out of the
land of Egypt so that you should be indebted to Me. Sifsei Chachamim
explain Rashis commentary, Why did G-d identify Himself as the One who
took the Jewish people out of Egypt and not as the One who created the
heavens and the earth? It is to teach us that it was worthwhile bringing about
all of the miracles of Egypt so that the Jewish people could be His subjects.
Thus, they will be bound and indebted to Him.
The Torah begins, Bereishis bara Elokeem ais hashemayim vais haaretz In
the beginning of G-d created the heaven and the earth Rashi cites Chazal
who explain, The word Bereishis should be interpreted to mean It is for the
sake of reishis (the choicest) that G-d created existence , which is for the sake
of Torah itself that is referred to as reishis. The word Bereishis also alludes
to the Jewish people who are referred to and classified as reishis The
purpose of Creation is to facilitate the fulfillment of the Torah. In addition, G-d
also created existence for the sake of the Jewish people, because they are the
only people who have relevance to the spirituality of the Torah.
If the Jewish people would not have been taken out of Egypt, with revealed
miracles and come to Sinai to receive the Torah, Creation would have not met
its objective. G-d would have ceased to Will existence. It was thus worthwhile
for G-d to alter nature to bring about the ten plagues and the splitting of the
Sea, so that the Jewish people should be indebted to Him to be His subjects to
receive the Torah at Sinai. Why was it important for the Jewish people to be
redeemed from Egypt to become His people? G-d could have punished the
Egyptians for their unconscionable behavior towards the Jewish people.
The Gemara in Tractate Chagigah cites an opinion, if there was an individual
who is a half-Canaanite slave and half-free man (a Canaanite slave who was
owned by two Jewish masters and subsequently was emancipation by one of
them) he is not obligated to ascend to the Temple Mount on the Festival.
Although the half that was emancipated is considered to be a fully-obligated
Jew, he is nevertheless absolved from the mitzvah of ascending the Temple
Mount on the Festival. He does not need to bring the necessary offerings such
as the festival offering and the burnt offering. The Torah states that purpose to
ascend the Temple mount is to see the countenance of the Master Hashem.
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The Gemara explains that the reason the half free/half Canaanite slave has no
obligation regarding this particular mitzvah is because the verse states, one
must come before the Master Hashem. Indicating that it is only the individual
who has one master and not two masters who is obligated. Since the half-free
man is still the chattel of a mortal master he truly does cannot acknowledge G-
d as The Master. Therefore, he is exempt from the mitzvah of visiting the
Temple Mount on the festival.
If the objective of leaving Egypt was to become G-ds people at Sinai through
the receiving of the Torah, then Pharaoh and the Egyptians needed to be
destroyed through revealed miracles, which demonstrated G-ds Mastership
over all existence. It was only after the master of the Jewish people was
destroyed did they have the capacity to assume G-d as their Master. G-d thus
said in the first commandment, I am Hashem, your G-d Who has taken you
out of the land of Egypt. All that had transpired with the destruction of Egypt
was necessary to facilitate the objective of Creation, which was for the Jewish
people to accept G-d as their Master.
The Mishna in Tractate Sanhedrin states, Why was man created as an
individual being (without a counterpart as all other living species)? It was so
that he should say, For me the world was created. By recognizing that the
universe was brought about to address the needs of a single individual, one will
understand his innate value and appreciate the unlimited responsibility that is
incumbent upon him. It was necessary to create an entire universe to facilitate
his spiritual objective. Thus, it was worthwhile for G-d to take the Jewish
people out of Egypt and bring them to Sinai as His people. It was only through
this process could Creation meet its purpose.
If a Jew reflects upon the first commandment, he will comprehend the
implication of the first commandment, through which G-d communicates the
profound value of the Jewish people, he will be able to focus upon the
objective of his life and address his own potential.
Rabbi Shlomo Katz
HaMaayan
Parshas Mishpatim - The Two Sabbaths
Sponsored by Shlomo and Sharona Katz on the bar mitzvah of their son
Aharon Shimon Hakohen
The Katz family on the yahrzeit of uncle Avraham Abba ben Avigdor
Moshe Hakohen ah
Martin and Michelle Swartz on the first yahrzeit of Martins father Paul S.
Swartz (Pesach Shmuel ben Mordechai ah)
Mr. and Mrs. Jules Meisler in memory of Jules mother Anne Meisler ah
and sister Gladys Citrino ah
Elaine and Jerry Taragin on the yahrzeits of Mrs. Shirley Taragin ah,
Mr. Irving Rivkin ah & Mrs. Frances Rivkin ah
Dr. and Mrs. Robert Klein on the yahrzeit of his father Meyer ben Kalman
(Milton Klein) ah
Mr. & Mrs. Howard Benn on the yahrzeit of his mother Fay Benn (Fayga
bat Alter Yitzchok Dov ah)
Daf Yomi (Bavli): Shabbat 129
We read in this weeks parashah (23:10-12), Six years you shall sow your
land and gather in its produce. And in the seventh, you shall leave it
untended and unharvested, and the destitute of your people shall eat, and
the wildlife of the field shall eat what is left; so you shall do to your
vineyard and your olive grove. Six days you shall accomplish your
activities, and on the seventh day you shall desist, so that your ox and
donkey may be content and your maidservants son and the sojourner may
be refreshed. Rashi zl explains: Even in the shemittah / sabbatical year
you shall not abrogate the weekly Shabbat; you shall not say, Since the
whole year bears the name of Shabbat, the weekly Shabbat need not be
observed.
Why, indeed, is it necessary to observe Shabbat during the shemittah year?
R Aryeh Finkel shlita (rosh yeshiva of the Mir Yeshiva in Modiin Ilit,
Israel) explains:
It is true that the same message of emunah / faith is reflected in both
Shabbat and the shemittah, i.e., that by resting from working in the fields
we testify that G-d is the Creator and that He sustains all living things;
therefore, we recognize Him as the Master of everything and we should
listen to His laws and decrees. However, Shabbat has another aspect which
is not found in the shemittah, i.e., that Shabbat is an ot / sign of the brit /
covenant between Hashem and the Jewish People, as we read (Shmot
31:17), Between Me and Bnei Yisrael it is a sign forever that in a six-day
period Hashem made heaven and earth, and on the seventh day He rested
and was refreshed. Moreover, Shabbat is a taste of Olam Haba. This is
why Shabbat must be observed even during the shemittah year. (Yavo
Shiloh p.448)
And these are the ordinances that you shall place before them . . .
(21:1)
Rashi writes: Wherever it says, These are, it introduces a new subject.
Where, however, it says, *And* these are, it adds something to the
previous subject. Thus, here, *And* these are the ordinances, means: Just
as the former commandments--the Aseret Hadibrot in last weeks
parashah--were given at Sinai, so these civil laws were given at Sinai.
R Avraham Yitzchak Hakohen Kook zl (1865-1935; Ashkenazic Chief
Rabbi of Eretz Yisrael) writes regarding the Divine origin of our civil
laws: The essence of the soul of the Jewish People originates in holiness.
We do not have values that exist in isolation; rather, unity dwells within
us, and the light of the One G-d lives within us. Our laws, the laws of the
Torah of the Living G-d, distinguish us from every other nation and
tongue. Holiness operates within us, and all the aspirations of our broader
existence lead to it. Certainly, there are inklings of holiness in every nation
and tongue; however, their value system does not originate from it. Not so
Yisrael! In all your ways, know Him (Mishlei 3:6) is referred to by the
Gemara (Berachot 63a) as the short verse which encompasses the key
rules of the Torah. While only unique individuals succeed in putting this
verse into practice, it is, in fact, the inheritance of the whole nation.
Therefore, the civil law s are the holy of holies of Yisrael. Moshe
Rabbeinu taught that seeking G-d and inquiring about civil law are one
and the same, as we read (in last weeks parashah -- 18:15-16), The
people come to me to seek Elokim. When they have a matter, they come to
me, and I judge between a man and his fellow, and I make known the
decrees of G-d and His teachings.
He continues: A spirit of heresy in the world has caused justice to be free-
for-all. This heresy has declared itself to be full of compassion and
imagined kindness, but it actually takes the foundation of the world and
destroys it. By separating the foundation of civil justice from its Divine
content, it delivers justice into the hands of the basest evil until nations kill
over supposed justice. Rather, all eyes must look to the light of the world,
the light of Hashem, which will be revealed by the anointed one of the
Elokim of Yaakov, And he will judge the world in righteousness, he will
judge regimes with fairness (Tehilim 9:9). (Orot Yisrael Utechiyato
No.3)
A related thought:
R Kook writes: There are those who, due to their evil thoughts, say that
we must keep the spirit of the Torah, but that its practical aspects must be
brought in tune with the times. To rebut this false notion, the Aseret
Hadibrot, which are the symbol of the entire covenant of the Torah, were
given to us engraved in stone, a hard material impervious to change. Some
people misinterpret the Oral Law as a deviation from the Written Torah. In
reality, it is all from Sinai. (Ein Ayah: Berachot ch.1, no.27)
He took the Book of the Covenant and read it in earshot of the people,
and they said, Everything that Hashem has said, we will do and we will
obey! (24:7)
The Gemara (Nedarim 8a) states that Bnei Yisrael are bound by an oath to
keep the Torah which they received at Har Sinai.
R Avraham Bornstein zl (1838-1910; rabbi, rosh yeshiva and chassidic
rebbe in Sochatchov, Poland) asks: What weight is there to such an oath?
If one were not obligated to keep the Torah, why would he be obligated to
honor his oath, which is one of the Torah's mitzvot?
He explains: The commandment (Devarim 23:24), You shall observe and
carry out what emerges from your lips, is not the source of the obligation
to honor an oath made to another person or to G-d. That obligation arises
from common sense and basic decency. Rather, what the Torah adds by
stating, You shall observe and carry out what emerges from your lips, is
an obligation to honor oaths made *to oneself* [e.g., an oath to learn Daf
Yomi or not to eat cake], which is not dictated by common sense.
Because the obligation to honor an oath made to another person or to G-d
is an element of basic decency, it is independent of, and precedes, the
Giving of the Torah. Thus, Bnei Yisrael are obligated by the oath which
they made to keep the Torahan oath that was made to G-d. This
explains, as well, why the oaths of the Patriarchsfor example, Avraham
Avinus and Yitzchak Avinus oaths to Avimelech--were binding even
though the Torah had not been given.
This also explains, continues R' Bornstein, why the Gemara (Bava Metzia
44a) imposes a curse on a person who goes back on his word in a business
deal even where no kinyan / legally binding act has taken place. True, a
persons word alone is not legally binding. However, since that person has
acted inconsistently with basic decency, he is deserving of a curse.
(Sheeilot Uteshuvot Avnei Nezer: YD 306:15-18)
R Nachum Borowsky shlita (Rosh Kollel, Halichos Yerushalayim) adds:
In light of the above, we can understand why the formula of that curse is,
He who exacted retribution from the Generation of the Flood and the
Generation of the Dispersion [i.e., the builders of the Tower of Bavel] will
exact retribution from one who does not keep his word. Our Sages say
that, of all of the sins of the Generation of the Flood, the one that sealed
their fate was theft. Ramban zl explains that the severity of the sin of
theft is due to its being a violation of common sense and basic decency. It
follows, writes R Borowsky, that a person who does not keep his word is
no different that the Generation of the Flood.
Likewise, Ramban writes that the Generation of the Dispersion did not
commit any specific sin; rather, they were dispersed because they defied
Hashems desire that mankind spread out across the earth and settle it.
Similarly, a person who goes back on his word has not committed any
specific sin, but he has defied Hashems desire that man behave with
decency. [Like the Generation of the Dispersion, he has acted in a manner
that does not promote establishment of a healthy society.] (Shalmei
Nachum p.158)
Letters from Our Sages
This letter was written by R Naftali Zvi Yehuda Berlin zl (the Netziv;
1816-1893), rabbi of Volozhin, Russia and rosh yeshiva of the yeshiva
there, as well as the author of many Torah works.
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The verse (Mishlei 3:18), It is a tree of life to those who grasp it, and its
supporters are praiseworthy, contains two separate expressions describing
support for Torah study. The explanation would seem to be there are two
ways to support Torah study. Some support Torah scholars out of love, just
as they support themselves. Others support Torah study because they
recognize it as a necessity, so that the Torah will not be forgotten, but not
because the want to.
In this world, both types of donors are praiseworthy, for no one knows
what is in someones heart. However, their reward in Olam Haba is not
equal. The one who supports Torah with joy will take pleasure in his
reward in the World-to-Come as well. The other one, however, will have a
place in Olam Haba, but he will take no pleasure from it. He will appear
to others to be enjoying his reward, but actually will not be doing so. (Igrot
HaNetziv MiVolozhin no.113)
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510-1053

Rabbi Dov Kramer
Taking A Closer Look
And Moshe came, and he told over to the nation all of G-ds words
(Shmos 24:3). It is quite difficult to keep track of the conversations
between G-d and Moshe and between Moshe and the nation just prior to
the public revelation at Mt. Sinai without a scorecard (see
http://ohr.edu/991 and
http://www.virtualjerusalem.com/holidays/shavuot/chronology.htm). For
example, even though the nation responded twice using the words we will
do everything that G-d has spoken (19:8 and 24:3), the first one occurred
on the 2nd day of Sivan (see Rashi on 19:8), in response to G-ds offer to
enter into a covenant with them and make them His treasured nation (19:3-
6), while the second occurred on the 4th (see Rashi on 24:1 and 24:3), and
seems to refer to the nation accepting G-ds commandments to
(temporarily) separate from their spouses (prisha), to move back from
Mt. Sinai during the lawgiving (hagbala), the seven Noachide laws and
the laws taught to them at Marah (see Rashi on 24:3).
Rashis comment that Moshe told the nation about the need to separate
from their wives and move away from Mt. Sinai on the 4th day of Sivan
has caused quite a stir, since the Talmud (Shabbos 86b-87a) says that
Moshe told them about hagbala on the 3rd, while prisha was done on
the 4th (with Rashi explaining that when Moshe went back up on the
morning of the 4th, he told G-d that the nation had accepted the hagbala
that was commanded on the 3rd, after which G-d told him about prisha,
which Moshe relayed to the nation later that day). How could Rashi say
both were relayed to the nation on the 4th if the Talmud says explicitly
that hagbala was told to them a day earlier?
Mizrachi poses this question and leaves it unanswered. Maharal (Gur
Aryeh, who uses the days of the week rather than the days of the month
and follows the opinion of the Rabanan when he frames the question) says
that the need to do prisha was said on the 4th (the same day that
hagbala was), but not undertaken until the 5th. Taz (Divray Dovid)
doesnt understand Maharals answer, since Rashi (on the Talmud) says
explicitly that the two were not said on the same day. Besides, the 4th and
5th referred to by Maharal are the 4th and 5th days of the week, which
correspond to the 3rd and 4th of Sivan, so if both were said on the 4th day
of the week they would have been said on the 3rd of Sivan, while Rashi on
Chumash says that both were said on the 4th of Sivan. Although Taz says
he has no answer to Mizrachis question on Rashi, he nevertheless adds
that Rashi must not have meant that both were said on the 4th, only that
both were said by the 4th. (Rashis wording indicates that he meant both
were said on the 4th.)
It could be suggested that even if hagbala and prisha were
commanded separately, both could have technically been commanded on
the 4th. Rashi (on the Talmud) says that Moshe was told about hagbala
when he went up on the 3rd and he told the nation about it that evening,
which could mean after the day had officially ended and the next one
started. Although the Talmud still calls this the 3rd, it might have done so
to contrast hagbala with prisha, or because before the Torah was
given it wasnt clear that the Children of Israels days began the night
before (see http://www.aishdas.org/ta/5765/naso.pdf), while Rashi (on
Chumash) called it the 4th because once Moshe added a day (so that the
days of separation would begin at night, see Chasam Sofer on 19:10), after
the sun set on the 3rd it really was considered the 4th. However, Rashi
(24:1-3) implies that not only were they both relayed to the nation on the
same calendar day, but at the same time, during the daytime (bo bayom),
after G-d had told Moshe (on the 4th) to go up; it would be very difficult
to explain these words to be referring to two separate conversations.
Nachalas Yaakov points out that the original commandment of hagbala
(19:12-13) was said to the entire nation, without making any exceptions,
while the verse Rashi says occurred on the 4th specifies that Moshe,
Aharon, Nadav, Avihu and the 70 elders can approach the mountain,
suggesting that on the 3rd the general commandment was given, which is
what the Talmud refers to, while on the 4th the specifics were added,
which is what Rashi (on Chumash) is referring to. This gives added
meaning to Moshe telling over all of G-ds words, as not only was the
need to do prisha relayed, so were all the details of hagbala. I would
also add that it cant really be said that Aharon, Nadav, Avihu and the
elders went up to G-d (24:1) if they never left Mt. Sinai in the first
place; it was only after everyone moved away from Mt. Sinai (because of
what was said on the 3rd) that these individuals could go up to G-d after
being given permission to do so on the 4th.
Mizrachis question is based on the assumption that Rashis commentary
on Chumash needs to be consistent with the Talmud. And this is usually
true. However, if another Rabbinic source from the Talmudic era provides
a more straightforward reading of the verses, Rashi will sometimes explain
them accordingly. And, in this situation, the Talmud says that hagbala
was commanded before prisha even though prisha is mentioned
(19:10-11) before hagbala is (19:12:13) and that they were commanded
on different days even though the Torah implies that they were
commanded at the same time. The Talmuds version of the events is not
the only officially sanctioned version, as the Talmud (which is quoting
Rava) says that according to everyone the Torah was given on Shabbos,
while Pirkay dRebbe Eliezer (46, see Radal) and the Mchilta (Bshalach,
Vayasa 1) say it was on a Friday. (Rava likely meant that in regards to the
dispute between Rabbi Yosi and the Rabanan as to whether the Torah was
given on the 6th or 7th of Sivan, which day of the week the Torah was
given on was not in dispute. He was not saying that that no one, anywhere,
says that the Torah was given on any day other than Shabbos.)
When the Mchilta discusses what G-d told Moshe to tell the nation and
what their response was (Yisro, Bachodesh 2, expounding on 19:9), three
opinions are quoted. The first, Rabbi Yosi HaGlili, is that the discussion
was about the need to move away from Mt. Sinai (i.e. G-d telling them
they had to "hagbala" and their agreeing to do so), which is how Rashi on
the Talmud explains this verse. The third opinion, Rebbe, is that the nation
wanted to hear directly from G-d rather than indirectly, through Moshe. G-
ds response is not included in the Mchilta, but Rashi uses this approach
in his commentary on Chumash, and takes it a step further (on 19:10); G-d
responds by saying if so, that I am to communicate directly with them,
they have to prepare themselves, through prisha and hagbala.
(Although Rashi doesnt explicitly include hagbala in the response, the
flow of the verses seems to indicate this, see Pnay Yehoshua on Shabbos
87a.) It is clear that Rashi is explaining the verses in his commentary on
Chumash differently than the Talmud, following the Mchilta (or at least
Rebbes approach in the Mchilta) instead. [This is how Mirkeves
HaMishna (a commentary on the Mchilta) and Torah Shlaima (24:12)
understand Rashi as well.] And since Rashi, in his commentary on
Chumash, explains the verses according to the Mchilta rather than
following the Talmud, there is no issue with his saying that hagbala and
prisha were commanded on the 4th of Sivan, which is a much cleaner
way to read the verses, even if the Talmud quotes Rava that hagbala was
commanded a day earlier.

Rabbi Moshe Krieger
Bircas HaTorah Parsha Sheet

In this weeks parsha we are admonished to be people of truth and distance
ourselves from falsehood. The Torah cries out, Distance yourself from the
matter of a lie. The Sforno says that this prohibition even includes
anything that might bring about an untruth. The Torah is adamant that we
stay away from what is false. However, it is interesting to note the Torahs
emphasis on distancing ourselves from such behavior. Why doesnt the
Torah just tell us to not lie, just as we are told not to steal, murder, etc.?
Why must we distance ourselves? Nowhere else in the Torah do we see
such language. Why here?
According to Rav Chaim Friedlander, the Torah tells us to stay away from
falsehood specifically because we dont know how much it is a part of us.
Although he may be not cognizant of it, if a person would focus on every
detail of his behavior, he would be shocked to see how dishonest he really
is. For instance, when someone tells a story about themselves, do they tell
it as it happened? Or do they embellish the details? Whether a person is
insecure and needs validation or whether it just isnt convenient or fun to
recall things as they happened, this phenomena is very common. Another
common example of times we can find ourselves lying is when it is
embarrassing to admit how we spent our day. When asked, we may feel
the need to add a few details in order to sound impressive. People who
learn in yeshiva are especially aware of how easy it is to lie. Often times
we say things that we dont even believe just because were afraid of
having a confrontation with the text in front of us. So often we just cant
handle the truth and sometimes it even feels liberating to break away from
it. Therefore, the Torah directs us as to how we must act if we want to
become people of truth. We must get away from sheker. Far, far away.
Unlike other sins, falsehood consistently entices us. The only way to fight
is flight. A person must constantly be on guard and push himself if he
wants to triumph in this area. This is the only way a human being can
become a true person of truth.
>:\D D"p\DOo\O trcdk trcd ihc 19
Rav Yechezkel Levinshtein asserts that although it is challenging to
become a person of truth, such an accomplishment is within everyones
reach. The Midrash in Breishis Rabba 8:5 brilliantly illustrates this point
by chronicling a debate that took place during Creation. Chesed said man
should be created because he would be a creature that does chesed. Emes
differed, arguing that man was full of falsehood. Tzedakos voted in favor
of man, arguing that man is generous, while Shalom voted against man
because of the incredible chaos that he causes. However, Hashem decided
in favor of man, throwing Emes to the ground. All the angels looked on in
shock, astounded at Hashems denigration of Emes. How can You act in
such a way towards the truth? the angels asked. Hashem answered that
His decision to throw Emes to the ground was for the good. Once truth
was on Earth, it would be accessible to all who wanted it. Rav Yechezkel
maintains that the truth is closer to us than we think and even though it
may not be in our nature, we are very capable of reaching high levels in
our commitment to emes. For example, in Kelm, when one would ask for
the time, the standard reply would not be an approximation. It would be
the exact time, down to the second. We, too, are able to do the same.
To inspire ourselves to strive for truth, we should know that if we would
fully commit ourselves to self-integrity, it could change our entire
existence. When a person always tells the truth, every word that comes out
of his becomes powerful and important. Imagine a Jew who only speaks
the truth and believes in every word that he says. Krias Shema, for
instance, would be a completely different experience. G-ds existence
would be palpable to such a person. If we appreciated the words we said in
every bracha, how could we go on living normally? Imagine a person truly
beseeching Hashem and proclaiming that he is dependent on Him for all
his sustenance. Could such a sincere person have problems in emuna when
his business seems to go awry? Even though such a commitment is a lot to
ask for, I believe that a person should still take a little time out of his day
to review his actions and think about where he is succeeding in living up
to the truth and where he is failing. We mere mortals are filled with
inadequacies, especially in this area. It may take some time to be the
people of truth Hashem wants us to be.
A big gevir went to visit Rav Shlomo Zalman Auerbach. He told Rav
Shlomo Zalman that he intended to make a generous donation of 60,000
Lira to take a collel family out of poverty. Perhaps, asked the gevir, the
Rav may know a family worth donating to? Rav Shlomo Zalman told the
gevir that he would think about it and proceeded to call up Rav Yitzhak
Shlomo Zilberman, who was responsible for the entire Zilberman school
system in Eretz Yisrael. Rav Yitzhak Shlomo had 21 children and the
family was mired in poverty. Rav Auerbach shared the gevirs proposition
with Rav Zilberman, excited about the incredible opportunity this offered
for Rav Yitzhak Shlomo and his family. However, Rav Yitzhak Shlomo
wanted to think the offer over. Incredibly, a short time later, Rav Yitzhak
Shlomo called Rav Shlomo Zalman back to tell him that he had to decline
the offer. In truth, his family needed 85,000 Lira to completely emerge
from poverty. The gevir was only offering 60,000. To take the money
would be dishonest. The gevir intended to take a collel family completely
out of poverty. For Rav Yitzhak Shlomos family, this wouldnt be
enough. Therefore, due to Rav Yitzhak Shlomos dedication to the truth,
the deal didnt go through and the money went to another family.
However, Rav Yitzhak Shlomo never regretted his decision and perhaps it
was in the merit of his commitment to the truth that all of his sons became
incredible talmidei chachamim.
May we all be zoche to stay true to the truth!!!
Rabbi Eli Mansour
Weekly Perasha Insights
Parashat Mishpatim: Finding Peace in the Courtroom
The Torah in Parashat Mishpatim presents a wide array of civil laws,
covering subjects such as theft, damages, loans, and the like. The Parasha
begins with the words, Veeleh Hamishpatim And these are the
laws and the commentators note the significance of the letter Ve
and at the beginning of this phrase. This word appears to connect our
Parasha with the final section of the last Parasha, Parashat Yitro, which
discusses various laws concerning the altar. Apparently, some connection
exists between the altar, upon which sacrifices are offered, and the civil
laws in Parashat Mishpatim. Hazal inferred a Halachic requirement from
this connection, namely, that the Sanhedrin the highest Jewish court
should be stationed near the altar, on the Temple Mount. Our civil laws, as
opposed to those of American society, for example, are not separate from
religion, but to the contrary, are an integral part of religion. This concept is
expressed by having the highest legal body of the nation convene in the
area of holiest site, the Bet Hamikdash.
Rav Tzvi Pesach Frank (Israel, 1873-1960) noted an additional connection
between the altar and the Torahs civil laws, explaining that both serve to
bring peace. When a person commits a sin, this creates a strain on his
relationship with G-d. The altar provides a means of atonement, thereby
repairing this strained relationship between the sinner and the Almighty.
Similarly, the system of civil laws enables people to repair their strained
relationships with each other by peacefully resolving their conflicts. When
a Bet Din issues a ruling in accordance with the eternal laws of the Torah,
the parties know that they have received a Torah answer to their problem,
and they can live in peace.
It must be emphasized, however, that this works only if the two parties are
seeking peace. Sometimes a party takes the other to court purely for
revenge, and not in the interest of restoring peaceful relations. And there
are also occasions when after the Bet Din issues its ruling, the losing party
is bitter and resentful. We must heed the Mishnas famous exhortation in
Abot, The word stands on three things judgment, truth and peace. The
Mishna lists peace last because the other two judgment and truth
must be done for the sake of peace. Judgment the court system is
important, but only insofar as it leads us to the goal of peace among
people. The Jewish courts are a vital part of our quest for peace, but they
can serve this purpose only if we are genuinely interested in peace and
having our conflicts resolved.
And since peace is our ultimate goal, we must always consider the
possibility of compromise. Too often, cases linger and are drawn out due
to the parties refusal to compromise, or to recognize that persisting is not
in their best interest. Many times it is far better to settle or to just let go
than to resort to legal battles. Tradition teaches that Mahaloket Ahat
Doha Mea Parnasot One fight can stop one hundred sources of
livelihood. This means that if G-d has assigned one hundred pipelines
from the heavens through which to bring a person material blessing, a
single unresolved conflict can block them all. Proof can be drawn from the
fact that when Beneh Yisrael worshipped the golden calf, the manna still
fell from the heavens, but when Korah led a revolt against Moshe, the
manna stopped. Fighting disrupts the channels of material blessing, and
makes it very difficult for a person to earn a proper living. And thus peace
is always the best policy. We are always better off compromising for the
sake of maintaining peaceful relations.
The Torahs system of Mishpatim, like the Mizbeah (altar), can bring
peace, but only if we allow it to, realizing that peace must always be the
ultimate goal.
Aish.Com - Yvette Alt Miller
Ed Koch & Rabbi Yisrael Meir Lau
Im a Holocaust survivor too.
Mayor Ed Koch, who passed away Friday at the age of 88, understood that
all Jews are connected. Rabbi Yisrael Meir Lau, the former chief rabbi of
Israel tells the story.
Years ago, Rabbi Yisrael Meir Lau visited his brother in New York. The
two brothers were in Buchenwald together, and miraculously survived
while the rest of their family was wiped out. Rabbi Lau, following in the
footsteps of his father and grandfather, became a rabbi, continuing his
familys unbroken chain of 38 generations of rabbis. His brother, Naphtali
Lau-Levie, became a noted author and was appointed Israels consul
general to New York.
Ed Koch, New York Citys brash, outspoken, overtly Jewish leader, asked
Naphtali to introduce him to the great Rabbi Lau then Chief Rabbi of Tel
Aviv if his illustrious brother was ever in town.
Rabbi Lau visited New York and Naphtali arranged a meeting. When Mr.
Koch walked into the room, he announced to a surprised Rabbi Lau, Im
a Holocaust survivor too. Rabbi Lau turned to his brother in puzzlement;
this was not the information hed received about the American-born Koch.
Mr. Koch explained. He was born in the Bronx, and grew up an American.
He only went to Europe for the first time as a GI.
Years later, though, after hed been elected mayor, he had the chance to
travel to Germany as part of an international delegation of mayors. There
he met with officials in Berlin and was shown various artifacts. One piece
made the greatest impression on him: a globe that had once belonged to
Adolph Hitler.
This globe was special. Hitler asked his assistants to determine the Jewish
population in every country on earth, and to write this number under each
nations name on his globe.
Poland, Hungary, Germany, Austria. The Jewish population of each
country was recorded, waiting in Hitlers twisted mind for
extermination. There was even a number 1 written under the city of Tirana
in Albania, Ed Koch told Rabbi Lau. That lone Jew in Tirana was
offensive to Hitler; even he was worthy of being remembered and targeted
by the Nazis.
Ed Koch also saw a number under the United States. It was a special
number, Mr. Koch remembered: 6,000,000.
I was recorded in that number, Ed Koch said to Rabbi Lau. I was one of
Hitlers intended victims too.
Ed Koch not only acknowledged and felt their pain; he realized that their
pain was his pain too. In his mind, there were no distinctions between him
and other Jews.
Rabbi Lau realized that Mr. Koch was right he was one of Hitlers
intended victims; he was a survivor of the Holocaust too.
Ed Koch wasnt just an onlooker; he was a survivor. He saw himself as
part of history, as a vital member of the ongoing narrative of the Jewish
people. One way to honor his memory is to follow his example, to look at
our fellow Jews not as foreigners divided by language, religious
20 >:\D D"p\DOo\O trcdk trcd ihc
observance, geography or time. Like Mr. Koch, lets try to look at other
Jews around the world and see ourselves.
This article can also be read at: http://www.aish.com/jw/s/Ed-Koch--Rabbi-Yisrael-Meir-Lau.html Like what you read? As a non-profit organization,
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National Council of Young Israel
Weekly Dvar Torah
Parshat Mishpatim/Shekalim
Daf Yomi: Shabbos 129
Guest Rabbi: Rabbi Sholom Steinig, Young I srael of Bayside, NY
Parshat Mishpatim-Shekalim introduces us to the idea that the mitzvot bein
adam lchavro between man and his fellow man are more than just
the societal or moral teachings that the world presumes them to be; they
are religious precepts. The opening of the words in the parshah serves to
complete the overview of Jewish life and law that was begun in Yitro, last
weeks parshah. MAmud Har Sinai receiving the Ten Commandments
at Mount Sinai was the acceptance of the Torah. The mitzvot at the end
of Parshat Yitro, which describes the building of the alter in the Temple,
represent avodah (service). Todays reading, with the interpersonal
mitzvot it contains, is the embodiment of Gemilut Chasadim (acts of
loving kindness). Together, they complete the cycle of the three values
upon which the worlds existence are predicated, as we are taught at the
beginning of Pirkei Avot Ethics of the Fathers.
The opening mitzvah in this parshah is that of the Jewish bondsman the
case of the thief who was punished by being sold into servitude to pay for
his crime. It is obvious that this is considered to be the more appropriate of
the mitzvot bein adam lchavro with which to open the sidrah, for the
mention of slavery reminds us of the slavery in Egypt zecher lziot
Mitzrayim. Just as the Ten Commandments open with the reminder that
HaShem took us out of Egypt, so too do the moral laws begin with such a
reminder. The mention of work also helps us to remember the wonderful
Divine gift of Shabbat, when we are mandated to take a break from our
labors.
The concept of the Jewish slave seems somewhat foreign to us. The idea,
though, of having a thief work off his debt, does seem to make a lot of
sense. By forcing the thief to become part of a family living, working,
and eating with them we hope to show him the importance of societal
inter-workings, as well as the importance of trust and selflessness. As a
slave, the former criminal does not suffer. He may not be assigned work
that is embarrassing, nor may he be given work that is too physically
taxing. The master is constantly reminded that the example of Pharaoh as a
slave master is the antithesis of that which a Jew must follow. For
instance, if there is just one comfortable bed, or if there is just enough fine
quality food for one person, it is the slave who gets them this is the
masters obligation. That is why our rabbis tell us slavery involves more
obligations on the part of the slaveholder than on the slave himself. When
the slave sees his superior give over his best possessions to him, the slave
begins to learn how human beings can relate, and it is hoped that he begins
to learn how to live an honest life.
We are also told it could happen that the slaves new lifestyle becomes
comfortable to him and that he may not wish to leave. (This, by the way, is
the reason only slaves who are already married may be given wives while
in servitude. The hope is that, at the end of their six-year term of duty,
they will want to return to their original families. Slaves who have no
families are not given the opportunity to start one while still in bondage
because we do not want them to feel they must stay on with their new
families after they are freed.) In these cases, we are told that the master
shall take the slave to court and the slave shall make a declaration of
wishing to stay on as a slave. The master then brings the slave to the door
post, takes an awl, and drills a hole in the slaves ear. The symbolism of
this act is important. The door post represents the opportunity for freedom,
which the slave is denying. Opting to accept his master forever (until the
Jubilee year) requires that he be punished, because his ear heard at Mount
Sinai that only G-d is his master. The master, and no one else, must carry
out this punishment, to serve as a reminder that he remains as much in the
slaves obligation as the slave does to him. Drilling the slaves ear is as
though he is drilling his own ear, because the masters obligations in
caring for the slave even outweigh his own personal needs.
The Talmud additionally teaches that the drilling of the slaves ear is also
a punishment for not hearing the commandment You shall not steal.
This, however, raises the question of why we wait six years before
carrying out this part of the punishment? The thief was originally sold for
stealing; one would think his ear should have been drilled then, rather than
six years later when he decides to remain a slave in perpetuity. Perhaps the
answer is that his original sale caused a deferment of the drilling and that it
stood temporarily in place of the drilling. Six years later, when the slave
does not wish to claim his freedom, and when he imposes (as it were) an
extended slavery and obligation, not just to himself but on his master as
well, we belatedly punish the ear that did not listen to the command of
You shall not steal. And it is his master, who is now also a slave, that
must carry out this punishment and feel it as though it is his ear that is now
being pierced.
The Torah text describing the slaves claim to remain a slave is as follows:
And if the slave shall surely say, I love my master, my wife and my
children: I will not go free. The words shall surely say (omar yomar in
the Hebrew text) are understood to mean that the slave must repeat his
request to remain a slave for life. Rabbi Elchanan Wasserman, ZTL,
quoting his teacher Rabbi Chaim Brisker, ZTL, applies this teaching to
the final request of Moshe Rabbeinu to be admitted into the land of Israel.
I love my master (this is HaShem), and my wife (this is Torah), and
my children (this is the People of Israel), I will not go free (I do not
want to be separated from them). At this point, HaShem answered Moshe:
Do not continue to speak to Me further regarding this matter. Rabbi
Yehoshua Leib Diskin, ZTL, explains that HaShem was not going to
allow Moshe to use his complete understanding and comprehension of the
Torah to trick his way into Eretz Yisrael. Had Moshe said the formula one
more time, as according to omar yomar, HaShem would have had no
choice but to allow him to remain a slave in perpetuity and to continue
living in this world. G-ds choice of words, Do not continue to speak
indicates that He saw what Moshes plan was and put a stop to it before
the fateful formula could be repeated. Had Moshe Rabbeinu repeated those
words, the Torah itself would have mandated that HaShem permit him to
continue to live in, and to enter, Eretz Yisrael.
Shabbat Shalom.
The Weekly Sidra- Mishpatim
By Rabbi Moshe Greebel
By Rabbi Moshe Greebel
It goes without saying that one who, G-d forbid, publicly shames his
neighbor, commits a most grievous error. The Gemarah in Bava Mtziya
58b has this to say:
A Tanna (Rabbinic scholar of 1st to 3rd century) recited before Rav
Nachman Ben Yitzchak, He who publicly shames his neighbor is as
though he shed blood. Whereupon he (Rav Nachman) remarked to him,
You say well, because I have seen it (such shaming), the ruddiness
departing and paleness supervening.
That is, the shaming causes the victims face to fill with redness, and then
to become suddenly deathly pale. The Gemarah supplies us with yet
another perspective of shaming another:
.. All who descend into Gehinnom (subsequently) re-ascend, excepting
three, who descend but do not re-ascend. He who commits adultery with a
married woman, publicly shames his neighbor, or fastens an evil epithet
(nickname) upon his neighbor.
On 99a we are told:
.. But he who publicly puts his neighbor to shame has no portion in
Olam HaBaah (the world to come).
In Sanhedrin 99a, we are instructed:
Hence Rabbi Eliezer of Modi'im taught, He who defiles the sacred food,
despises the festivals, abolishes the covenant of our father Avraham, gives
an interpretation of the Torah not according to the Halacha (Torah law),
and publicly shames his neighbor, even if he has learning and good deeds
to his credit, has no portion in Olam HaBaah.
What has all this to do with this weeks Sidra? After a short interval into
the language of a specific Passuk (verse) within the Sidra, we shall shortly
see the connection of not ever shaming another.
Now then, concerning the less fortunate, the weekly Sidra has this to say:
You shall not afflict any widow, or orphaned child. Because if you afflict
(Anai SaAnai) them in any wise, and they cry (Tzaok YiTzak) to Me, I
will surely hear (Shamoah Eshma) their cry. (Shmos 22:21-22)
The celebrated Admur (Chassidic master) Rav Mnachem Mendel
Morgensztern of Kotzk (1787- 1859) of blessed memory, made note of the
three instances of double language in this Passuk, a linguistic phenomena
seen nowhere else in the Torah. This is how the Kotzker explained this
language.
In essence, the Torah is coming to underscore the fact that when a widow
or orphan are shamed and maliciously hurt, their pain is not the same as
another individuals. That is, when someone is shamed, misled, caused
physical pain, or subjected to a financial loss, the only pain he feels is the
pain of the fresh grief caused him.
Yet, when the widow or orphaned are hurt in the same manner, not only do
they experience the grief of the freshly caused pain, but, also the pain of
their being widowed or orphaned. For, the latter would bemoan his
position by stating, If my father were alive, this one would have never
hurt me! And, so for the widowed.
Basically, taught the Kotzker, the reason for the double language is that
when pain is inflicted upon the widow and orphan (Anai SaAnai), as the
language, it is a double pain- something to be avoided at all cost.
And, when they cry to HaShem (Tzaok YiTzak), as the language, their
cry has double the potency. And concluding, HaShems hearing of those
cries (Shamoah Eshma), as the language, is doubly strong.
The Vilna Gaon (his Excellency, Rabbeinu Eliyahu Kramer 1720- 1797)
of blessed memory, asks the following question on our above Passuk. Why
does it state So that (Ki Im) if you afflict, and not simply If (Im) you
inflict? Why does the Torah utilize the extra word Ki (so that)?
The Gra (Gaon Rabbeinu Eliyahu) responds with the efforts made by
Pninah for her co-wife Chana, the latter being yet childless:
>:\D D"p\DOo\O trcdk trcd ihc 21
And her adversary (Pninah) also provoked her bitterly, to irritate her,
because HaShem had closed her womb. (Shmuel I 1:6)
The Gemarah in Bava Basra 16a has this to say regarding our above
Passuk:
Rav Levi said, Both Satan and Pninah had a pious purpose (in acting as
adversaries). Satan, when he saw HaKadosh Baruch Hu inclined to favor
Iyov (Job) said, Far be it that the love of Avraham should ever be
forgotten! Of Pninah it is written, And her adversary also provoked her
bitterly- to make her fret (and pray for children)
Based on the commentary of Rashi in Shmuel, in order to make her pray,
Pninah daily shamed the yet childless Chana in the following manner:
..She (Pninah) would say to her (Chana), Have you not purchased a
smock today for your eldest son, or a shirt for your youngest?
Nevertheless, taught the Gra, even with her good intentions, Pninah was
ultimately punished for shaming Chana, as we find in the Midrash Shmuel
1-10:
Rabbi Nchemya stated, Pninah had ten sons. When Chana had one
(Shmuel), Pninah buried two (of her sons). When Chana had two,
Pninah (had already) buried four. At three, Pninah (had already) buried
six. At four, Pninah (had already) buried eight. When she (Chana) had
five, Pninah came and bowed upon her feet. She said to her (Chana), I
request of you that you pray for the two (remaining) I have, so that they
will live. She (Chana) prayed, and they lived, and were named after her.
And so, concluded the Gra, the reason for the extra word Ki (so that) is
that the Passuk itself alludes to the prohibition of shaming someone so that
they will cry to HaShem:
Because if you afflict them in any wise, so that they cry to Me, I will
surely hear their cry (and punish the offender)!
There is then, no justification for the shaming and hurting of another in the
Torah, unless of course, Pikuach Nefesh (preservation of human life) were
at stake. The honor of another should be a most valuable commodity to us.
Only then, can we expect another to honor us.
May we soon see the Gulah Shlaimah in its complete resplendence-
speedily, and in our times. Good Shabbos.
Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also
appearing on the website: The National Council of Young Israel http://www.youngisrael.org
Torah Insights Mishpatim
By Rabbi Dov Shapiro
Parshat Mishpatim: Giving Partial Credit
Among the many halachos discussed in Parshas Mishpatim are those
regarding an animal that died without a proper shechita. If an animal -
even of a kosher species - is killed by a beast of prey (or any other non-
shechita method), the animal is not kosher and may not be eaten.
Regarding the meat of such an animal the Torah tells us Lo socheilu,
lakelev tashlichun oso. - You should not eat it; rather you should throw it
the dogs. Simply, the Torah is teaching us that unslaughtered meat is only
prohibited to eat, but is not prohibited to derive benefit from. Therefore
one may use this meat for any use such as to feed to his dog or any of his
other animals.
On a deeper level, Tosfos (22:30) explains that the posuk is not simply
telling you that you may feed this meat to your dog, but the Torah is
saying that you should give this meat to your dog. He explains that it was
customary for livestock farmers to have a guard dog to watch over and
protect their sheep from marauding animals such as wolves who would
attack the flock. This dogs job was to chase away such animals and he
would sometimes risk his own life fighting off an attacker in order to
protect the sheep in the flock. This is the dog that the posuk is referring to.
Rather than simply discarding this carcass which you cant eat, you should
take this opportunity to show appreciation to your loyal watchdog and give
him the meat to eat. Now lets think about that. How well did this dog do
his job? If the dog had done his job well and fought off the wolf, there
wouldnt be a dead animal to dispose of. Apparently this time the dog
didnt do his job properly, and he allowed the wolf to attack and kill one of
the sheep he was supposed to be protecting. Nevertheless the Torah
recommends giving this carcass to the watchdog in appreciation for his
past efforts and for his future work that he will do for you. Although he
failed this time, he succeeded at other times, and his past efforts should be
rewarded. The lesson that emerges from this Tosfos is the importance of
giving partial credit. We should recognize and appreciate the efforts of
another person even though, at the end of the day, he didnt succeed
completely. Since he tried and achieved partial success whether this time
or in the past, his efforts should be recognized and rewarded.
In the result-driven culture that we live in, we often focus on the bottom
line namely whether the desired results have been acheived. Often
though, a broader and more honest evaluation is required. Even when
optimum results are not attained, peoples efforts should be acknowledged.
We should give partial credit for the partial success and for the efforts that
the person invested in the task.
This perspective is useful in improving many interpersonal relationships
we have with friends, colleagues, and children, and Rav Pam (Atara
Lamelech page 28) discusses this concept in the context of marriage. He
points out that there are situations in marriages where one spouse is
disappointed with the way the other spouse performs certain tasks or
fulfills their responsibilities. For example, arriving home after a hard day
at work, a man may be disappointed with the neatness of the home. A wife
can be disappointed with her husbands lack of attention or inattentiveness
to her requests. This can lead to unhappiness and resentment towards each
other. Rarely though is one party completely at fault in the matter. A
husband needs to learn to focus on his wifes efforts as she takes care of
their home while also caring for a bunch of young children (and working)
even though the house may not be immaculate at all times. A wife can try
to recall the times that her husband does remember her requests and
displays concern and consideration. Instead of focusing on what is missing
we can focus on the times and situations that our spouses did succeed, and
give partial credit by expressing appreciation for the success that has
been achieved.
Just as when taking a test we expect to receive partial credit even if we
didnt answer the question 100% correctly, so too should we act towards
others. By training ourselves to focus on and appreciate the good in others,
we can grow in all our interpersonal relationships and experiences.
Good Shabbos
Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified
Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an e-mail
of his weekly parsha column, e-mail DSMohel@gmail.com.
Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com
with any questions and comments. Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his
formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva
Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife
and children. Rabbi Sochet is also certified Mohel. Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing
on the website: The National Council of Young Israel http://www.youngisrael.org

Aish.Com - Rabbi Kalman Packouz
Shabbat Shalom
Mishpatim 5773
GOOD MORNING! What is true spirituality? My beloved friend, Rabbi
Avraham Goldhar, who has a revolutionary approach to helping kids get
better grades with less study time in both secular and Jewish studies
(Goldhar.com), came up with the following paradigm of attributes to
clarify your definition of spirituality. Put a check mark by one attribute
from each pair that you think is more spiritual:
1. Emotion...............Intellect
2. Kindness.............Justice
3. Community..........Solitude
4. God.....................Nature
5. Serenity............Challenge
Now, if you want to try something interesting, put an "x" mark by each
attribute that you associate with the Jewish people.
What is fascinating is that most people associate spirituality with emotion,
kindness, solitude, nature and serenity ... and the Jewish people with
intellect, justice, community, God and challenge. The reason is that we
have an Eastern notion of spirituality -- an all encompassing emotional
bliss connecting with the universe. The Jewish approach to spirituality is
based on fulfilling a purpose, to fix the world (tikun olom)-- which
requires intellect, justice, community, God and challenge.
For the Jew, intellect is to be channeled into emotion -- emotions can't rule
you; you must do the right thing. Justice provides for a world of kindness.
A society has to be willing to identify rights and wrongs and stand up to
evil. If not, one can attempt to do kindness, but end up enabling evil.
Community provides you with an understanding of who you are - a
member of a people - even when you are alone, you are still part of
something more. Realizing that there is a Creator and having a relationship
with the Creator makes the natural much more profound. This world is a
veiled reality with the Creator behind it. People can only receive serenity
when they live up to their challenges; otherwise, they are tormented in
their pursuit of serenity by not living up to their potential.
There was once a Jewish girl who stopped in Israel on her way to India to
seek spirituality. Friends suggested that she go to Neve Yerushalayim to
take a class and give Judaism one last shot before seeking other pathways
to spirituality. The one class happened to be studying the laws regarding
returning a lost item -- when is an item considered lost, what if the person
gave up hope of its return, what constitutes a legitimate identifying mark
to claim the item, to what extent and cost of time and money are you
obligated for returning the item... The girl was furious! This is NOT
spirituality. She left in a huff and headed off to India.
Six months later she and her guru were discussing a philosophical matter
while walking through the village. They came upon a wallet filled with
rupees. The guru picked it up, put it in his pocket and continued with his
point. The girl interrupted him and asked, "Aren't you going to see if there
is identification in the wallet to return it?" The guru replied, "No. It was
his karma that he lost it; it's my karma that I found it. It's mine." The girl
implored, "But, he might have a large family and that might be his
monthly earnings ... they could starve if you don't return it!" The guru
responded, "That is their karma."
The young lady then remembered the class she took in Jerusalem -- and
realized that spirituality without justice, kindness and concern for others is
just a false spiritual high, corrupt emotion. She returned to Jerusalem and
ultimately returned to her Torah heritage.
The Torah gives us great insight on spirituality. The Almighty appears to
Avraham on the third day following his Bris mila (circumcision of the
covenant). In the middle of their conversation, Avraham saw three men
22 >:\D D"p\DOo\O trcdk trcd ihc
approaching and wishes to offer hospitality. He says to the Almighty, "My
Lord, if I have found favor in Your eyes, do not go away from Your
servant." Avraham is asking the Almighty to "wait on hold" while he goes
to take care of three mortals? How can this be? What can be greater
spirituality than talking with God?
The answer is given in the Talmud (Shevuos 35b, Shabbos 127a),
"Hospitality to travelers is greater than receiving the Divine Presence" --
better to be like God than to talk with God! Better to take responsibility for
the world and its inhabitants, than to commune with God. That is true
spirituality ... to be God-like -- and that is why one needs intellect, justice,
community, God and challenge if one truly wants genuine spirituality!
Torah Portion of the Week: Mishpatim
One of the most mitzvah-filled Torah portions, containing 23 positive
commandments and 30 negative commandments. Included are laws
regarding: the Hebrew manservant and maidservant, manslaughter,
murder, injuring a parent, kidnapping, cursing a parent, personal injury,
penalty for killing a slave, personal damages, injury to slaves, categories
of damages and compensatory restitution, culpability for personal property
damage, seduction, occult practices, idolatry, oppression of widows,
children and orphans.
The portion continues with the laws of: lending money, not cursing judges
or leaders, tithes, first-born sons, justice, returning strayed animals,
assisting the unloading of an animal fallen under its load, Sabbatical year,
Shabbat, the Three Festivals (Pesach, Shavuot & Succot).
Mishpatim concludes with the promise from the Almighty to lead us into
the land of Israel, safeguard our journey, ensure the demise of our enemies
and guarantee our safety in the land -- if we uphold the Torah and do the
mitzvot. Moses makes preparations for himself and for the people and then
ascends Mt. Sinai to receive the Ten Commandments.
Dvar Torah
based on Love Your Neighbor by Rabbi Zelig Pliskin
The Torah states:
"I f you meet your enemy's ox or his donkey going astray, you shall
repeatedly bring it back to him: (Exodus 23:4).
Rabbi Naftoli Zvi Yehuda Berlin points out in his commentary, HaEmek
Dovor, that the Torah stresses the obligation to return a lost object to your
enemy. By "enemy" the Torah means someone who usually insults you.
You might think that you should keep a distance from this enemy and not
come into contact with him by returning his belongings. Therefore, the
Torah emphasizes that even in the case of an enemy, you must return what
is rightfully his.
Furthermore, because of the merit of this mitzvah, he might not insult you
in the future. Even if he does insult you, however, you should display
restraint.
Quote Of The Week:
The sun shines and warms and lights us and we have no curiosity to know
why this is so;
but we ask the reason of all evil, of pain, and hunger ...
-- Ralph Waldo Emerson
Mazal Tov on the Bar Mitzvah of Our Son David Goldstein Love, Dad &
Mom
With Deep Appreciation to Ron & June Daniels Jerusalem
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Rabbi Eliezer Parkoff
Weekly Chizuk
Parshas Mishpatim
The Sweet Coating Around The Bitter Pill
Adapted from Chofetz Chaim Al Hatorah
When men argue with one another and one hits the other he shall pay
only compensation and shall surely pay the doctor bills. (Shemos 21:18-
19, and Rashi)
From here, we see that a doctor is given permission to heal (Bava Kamma
85a). Do not to think that since his injuries were Heavenly decreed,
therefore let Hashem take care of healing him. (Rashi)
Why did the possuk have to repeat the word ??? ????? "Heal him, heal
him." It would have been sufficient (even without the repetition of the
word "heal,") to tell us that a doctor was given permission to heal. We
must say that if it did not repeat the word, then one might think that
medical treatment is permitted only by wounds inflicted by man. But
healing a heaven sent illness might appear as defying the heavenly decree.
Therefore the possuk repeats the word to tell us that in all cases medical
treatment is permitted. (Tosfos)
The above gemara teaches us that all manners of pain that occur to a
person, even severe insults and curses, are all sent from Heaven. When one
suffers, it is his sins that are cursing him. Even when someone smites him
purposefully, this too is from the Divine supervision. Heaven is using a
guilty person as the messenger for the punishment.
This is obvious from the earlier possuk: And when men argue and one
smites the other (Shemos 21:18). The possuk is implying that both men
are guilty, even the victim. He should not have gone out to argue. Yet the
gemara labels this act, a malicious act of intentional damage, as "Hashem
smote him."
Dovid Hamelech, fleeing from his son Avsholom, encountered Shimi ben
Gera. Shimi ben Gera cursed him and threw stones and dirt on him. That
was a crime worthy of the death penalty. He had cursed the King of Israel!
Dovid's guards drew their swords and awaited orders to kill Shimi. Dovid
answered them, "Leave him alone. Hashem told him to curse."
All this is done by HaKadosh Baruch Hu. It is for the person's benefit, in
order, through his suffering embarrassment, to atone for his transgressions.
One need not pay any attention to answering insults. On the contrary. One
should thank Hashem for the opportunity for such atonement. This is the
meaning of the verse, "Those who are insulted and do not reply with
insult... the verse describes them: 'His loved ones are like the Sun when it
goes out in its strength.'" (Shoftim 5:31) (Gittin 36b).
The Chofetz Chaim (Ma'asai Lamelech, parshas Vayeira sec.6) warns us
not to complain about suffering. He would often quote the Gra that "if it
weren't for our troubles, we wouldn't be able to find any basis to defend
ourselves on the Day of Judgment."
It says (Tehillim 32:10) "The pains of the wicked are many, but chesed
surrounds the one who trusts in Hashem." In the past, they would use very
harsh medicines for stomach ailments, in spite of their bitter and terribly
salty taste. Being that they were very good for stomach ailments, they paid
no attention to the bitterness. The patient would silently bear the
unpleasantness in order to be healed.
Recently they have developed a new innovation: they wrap the bitter and
sharp medicine in a capsule and you swallow it without tasting any
bitterness whatsoever, and the illness is healed just as efficiently.
The same is true of suffering. "The pains of the wicked are many." Yes, on
the wicked comes many bitter and severe torments, and he cries out in
pain. However, "chesed surrounds the one who trusts in Hashem." If it is
necessary to send him torment, the chesed surrounds it. They put the
torments into a palatable capsule of chesed. Then he is able to swallow it
and not feel the bitterness.
* * *
Life Is Toy Soldiers
Adapted from Yalkut Lekach Tov v. II p. 147
The famous Ger Tzeddek, Count Pototzki, converted and changing his
name to Avraham ben Avraham. However, conversion to Judaism,
especially for one of his esteemed position, was a capital crime, and so he
was forced to go into hiding from fear of the Catholic Church in Vilna. He
fled to the city of Ilye in Lithuania where he studied diligently in the local
Beis Midrash. In this city there lived a Jewish youth, a smart-alecky and
brazenfaced boy. He harassed the hunted Count no end, and gave him no
peace in his studies. Once, after an outburst overflowing with chutzpa, the
poor count could take it no more and gave the boy a severe tongue-lashing
full of choice epithets. The boy went and told his father. The father, a very
similar nature to his son, immediately headed for the Beis Midrash and in
his wrath unleashed a vitriolic attack on the count, cursing and swearing.
The Ger's apologies and appeals for forgiveness bore no success to quiet
the violence of the father.
The father, an irate and hot-tempered person, could not be calmed down.
In a fit of murderous fury, he went and perpetrated the most despicable
deed possible: he hurried to the local police and informed on the Ger. Of
course, the Ger was immediately arrested and thrown into the central
prison in the city of Vilna. There the Church court tried him and gave him
the choice of either returning to his Christian faith or being burnt alive at
the stake.
The great Gaon of Vilna sent him a secret message that he had the ability
to use his occult powers to save the Ger. The Ger responded: I do not want
to be saved. I prefer to be burned alive and die on Kiddush Hashem
(Santification of the Holy Name)!
The Catholic authorities were incensed by count's stubbornness and his
refusal to return to Christianity in spite of all the threats. As he clung to his
Jewish faith, they molested him brutally. Before carrying out the sentence,
they taunted him sarcastically, "Here in this world we are taking out our
revenge on you. But there in the next world you'll probably take out your
revenge on us."
With a calm smile, free of any tint of anger or revenge, the Ger answered
his bloodthirsty executioners. "I want to tell you a little story from my
youth. On my father's estate, I used to play with the farmers' children.
Once, my father had a set of toy soldiers made up especially for me. I took
them out to the garden and set them up in battle formation. After they
finished work that day, my friends, the farmers' children, came with their
shovels and rakes and demolished the soldiers to dust. I instantly ran to my
father with tears in my eyes, and told him all about my "terrible tragedy." I
begged him to severely punish my friends. My father, however, instead of
giving in to my request, started to reprimand me. 'Since you are so much
smarter than the farmer boys, you shouldn't demand revenge on small
things of no value.'
"I was forced to remain silent in face of my father's resolve. However, I
silently told myself, 'Now I cannot do anything. But when I grow up, I will
take revenge myself on those terrorists who destroyed my toys.'
"Do you really think," continued Avraham, "that when I grew up it ever
occurred to me to get back at them? All they did to me then when they
>:\D D"p\DOo\O trcdk trcd ihc 23
were wild uncouth children was to break some images made of clay. They
trampled on some mud and nothing more." Then the Ger turned to his
inquisitor. "Do you really think that there, in the world of truth, when
everything will be so clear to me, that my mind will be set on taking
revenge because you, in your boorishness, burned up my flesh and singed
my bones which are only some dust from the earth!!!?"
What is even more astonishing were the words of the Ger regarding that
lowly informant. "If I deserve any form of merit in the World of Truth, I
won't rest until I am able to bring that informant to join me in the next
world. He was the one who caused me this great privilege to be burned on
Kiddush Hashem!"
Wishing everyone a Gut Shabbos!
Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim
Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription,
please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel
732-370-3344

Rabbi Naftali Reich
Legacy
Parshas Mishpatim: Climbing Unto Love or Falling Into Lust
As a child, whenever I arrived at this week's Parsha, I recall feeling
something of a letdown. From the beginning of Bereishis, each Parsha had
its own riveting narrative, the various strands culminating with the
awesome climax of the giving of the Torah. Immediately after this climatic
event, comes Mishpatim, in which the drama seems to fizzle out. The
Torah shifts its focus to elucidating the intricate laws of damages,
interpersonal relationships and prohibitions that inform day-to-day Jewish
life.
In the coming weeks, the body of technical material grows to even larger
proportions as we are asked to master the detailed instructions governing
the construction of the Mishkan, followed by complex laws concerning all
the various sacrifices brought therein.
It's difficult for many to move from the compelling narratives of Beraishis
and part of Shmos into the Torah's technical and legalistic dimension,
following the Divine revelation. A thought occurred to me this week that
might make for a smoother transition into Parshas Mishpatim.
It's fascinating to read of the extensive preparations that preceded the
Divine revelation at Sinai. And yet, the climax of it all, the shattering,
emotionally charged moment that the world had anxiously awaited for
generations-the giving of the Ten Commandments-was over in a few short
minutes. The Divine presence abruptly departed; the people were then
allowed to ascend the mountain. What an anti climax! "Is that all?" some
people may have wondered, bewildered.
This view, however, obscures what actually took place.
Any relationship of enduring value rests primarily on the quality and depth
of the commitment. A truly meaningful and genuine bond does not need
lengthy, poetic declarations of love to validate it. An encounter with an
elderly couple who have weathered many of life storms together aptly
illustrates this point. Their sensitivity to one another and mutual
understanding and commitment is reflected even in a casual meeting of the
eyes.
Words and finite expression tend often to dilute. The ultimate relationship
is one that is forged by a mutual pledge of commitment that will prevail
over any and all of life's vicissitudes. That can take a brief moment but it
establishes a reality that is meant to stand the test of time. An essential
prerequisite in the building of such a bond is a spiritual and emotional
preparedness nurtured over time.
The Jewish people had prepared for this climatic moment for generations.
The relationship with Hashem took root with the Avos Hakedoshim. It was
tested in Egypt, the crucible of suffering where, as abject slaves, the
people's ego and identity were humbled - the perfect preparation for an
eternal union with Hashem.
Finally, the 'moment' of marriage at Sinai arrives. It only takes a moment,
just as the yichud ceremony constituting the consummation of every
marriage takes but a brief few minutes. But now comes the litmus test that
determines the true value of the marriage, where we demonstrate our
willingness not only to meet our responsibilities to one another, but to
discover precisely what the others' needs are.
Enter Parsha Mishpatim. The wedding at Sinai was exciting, but living a
'real' married life is far more meaningful. And so, this year when we open
the Chumash to Mishpatim, perhaps we will experience instead of a
letdown, a twinge of excitement.
It sometimes takes a while to detoxify a Hollywood-intoxicated student
who thinks after one date that he has met his bashert. "Rabbi," he tells me,
"it was love at first sight; I fell in love." "No you didn't, " I counter, "you
fell in lust."
A true relationship is never one that seems to just descend from the clear
blue sky. It takes a great amount of work to lay the foundation, The true
yardstick of how real the love and devotion are will only be proven over
many years, in the crucible of the arduous, demanding responsibilities that
follow. When we arrive at Parshas Mishpatim the true journey is about to
begin.
Wishing you a wonderful Shabbos.
Rabbi Naftali Reich
Legacy, Copyright &copy 2013 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education
Center. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host
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Rabbi Mordechai Rhine
Rabbi's Message
Mishpatim - Free, Like a Bird
The Parsha of Mishpatim/ laws begins with the law of the Jewish slave.
The Jewish slave is quite unique in that he isnt much of a slave at all. He
must indeed serve his master with loyalty, but he in turn is treated in royal
fashion.
Our sages teach for example, If there is only one pillow available, the
master must give it to the slave. The slave must be provided for with
utmost sensitivity. It is no wonder, therefore, that when the six years of
servitude are over, the slave is described as saying, I love my master, my
wife, and my children. I do not wish to go free.
The story of the Jewish slave is a fascinating one. But why is it the starting
point of the section called Laws which follow the Ten Commandments.
What message is contained which makes it so critical a starting point in the
laws of Torah?
Jewish tradition maintains that in addition to the simple meaning of the
text of Torah [in this case, the Jewish slave] there are also additional
messages contained "between the lines". By choosing certain words, or
making certain comparisons, the Torah can address numerous other issues
without openly addressing them.
Picture yourself living in the time of the Exodus from Egypt and the giving
of the Torah. You very well might have wondered, What was really
accomplished by the redemption? After all, you used to wake up early to
serve the Egyptian taskmasters; now you wake up early to say your
morning prayers. You used to have to obey your Egyptian taskmasters
even in inclement weather; now you would observe mitzvos, even in
inclement weather. Although you would not dare verbalize it, you might
be wondering, What exactly was accomplished by this grand
redemption?
Which brings us to the topic of redemption, and what freedom really
means to you. For example, when a teenager spends the summer on the
living room couch, eating food at his convenience, one could certainly say
that he is free. But one could not say that his is an enviable freedom.
Freedom without focus or responsibility is actually a recipe for frustration.
Every person, as they journey their way through life, has the opportunity
to retain their freedom or choose to focus it in the way of responsibility.
When a person accepts a family into their life, as when a person accepts
religion into their life, there is a moment when they may wonder if they
have just become the proverbial Jewish slave of the Parsha,
relinquishing freedom for what is merely a different type of servitude.
Perhaps this is why the Torah presents the Jewish slave as the first law.
Here is the case of servitude of Torah. Indeed he must work and he must
take responsibility. Yet, he is treated with love and compassion and he is
blessed in a big way. After a bit of time he says, I love my master, my
wife, and my children. I do not want to be freed of this wonderful status.
A number of years ago I met a man who described himself as a former
beach bum. Just ten years ago he was living the life of unadulterated
freedom. Today he is a happy husband and the proud father to a wonderful
family.
What saved him from drifting aimlessly and changed his lifes direction
for good is that he accepted a Shabbos invite, and ended up connecting
with some really wonderful people. He was introduced to the idea that
freedom isnt an end of its own. Freedom is only a beginning.
One who accepts upon himself the Jewish form of servitude will at first
wonder if they have just given up their freedom. But with time they will
see that that the Jewish form of servitude is one of blessing. They will
declare, I love my Master, and my wife, and my children. I would not
want to be freed of my wonderful status.
The story is told that when the bird was first created it found its wings to
be most cumbersome. The bird complained to G-d, Why have you placed
this terrible responsibility upon me to always carry these two limbs upon
my sides?
It was only after G-d showed the bird how to use the wings to fly that the
bird realized that he was not enslaved to the wings. Instead, if properly
appreciated, the wings would enable him to soar.
Our sages tell us that mitzvos are compared to the wings of a bird. At first
glance they seem cumbersome. Carrying them around with us seems to
enslave us to them. But as time goes on we realize that this type of
servitude is really a blessing that brings out the best in us.
Freedom to the Jew is not like a teenage couch potato, nor is it like the
freedom of a beach bum. Freedom of the Jew is like the freedom of
royalty, a freedom which is coupled with responsibility. It is this focused
freedom which was the purpose of the Exodus, and it is this type of
freedom that allows us to soarand be free like a bird.
Wishing you and yours a wonderful Shabbos!
Rabbi Mordechai Rhine, originally of Monsey NY, is the Rabbi of Young Israel of Cherry Hill for over a decade, was the founding director of Torah
Links of Cherry Hill (1998-2009), and is the Director of TEACH613 an organization which promotes Jewish education locally in Cherry Hill and
Philadelphia through classes, and nationally via virtual media. He teaches Talmud and Novie in the Foxman Torah Institute (FTI), and holds semicha
from Rabbi Berel Wein and from Rabbi Shmuel Meir Katz. He has received a Masters in Rabbinic and Talmudic Studies from Beth Medrash Gevoha,
as well as an MA in Educational Leadership from Bellevue University. Rabbi Rhine is the author of The Magic of Shabbos: A Journey Through the
Shabbos Experience, (1998) and the producer of The Perek Shirah Collection (2012) an audio series on Scriptural Zoology available in stores or at
www.teach613.org. He lives in Cherry Hill, NJ, with his wife and six delightful children. 2013, Rabbi Mordechai Rhine and TEACH613

24 >:\D D"p\DOo\O trcdk trcd ihc
Rabbi Elyakim Rosenblatt
Yeshiva Kesser Torah
A Commentary Published by Yeshiva Kesser Torah of Queens
Mishpatim Shvat, 5773
Hashems incredible creation the human being is capable of
instantaneously controlling his deepest emotions
"If you see the donkey of someone you hate lying under its load,you might
want to refrain from helping him, but [instead] you must help
him...(Shmos 23:5)"
The Gemorah (Psachim 113b) asks, "What is the meaning of "If you see the
donkey of someone you hate, etc.?" Is it then permitted to hate a fellow Jew?
The Gemorah answers that this posuk speaks about a specific case in which the
owner of the donkey, Reuvain, had earlier committed a dvar ervah, an
indecent and immoral transgression, witnessed by Shimon. Shimon, who
witnessed Reuvain's indiscretion alone, without another witness, was
prohibited from testifying against Reuvain because an immoral
transgression, a dvar ervah, requires two witnesses. One witness who comes
to testify would himself violate the prohibition of motzi shem rah, bringing his
fellow Jew to ill repute. Shimon is, nevertheless, permitted to hate Reuvain in
his heart, since Shimon knows Reuvain to be a rasha, a transgressor who
committed an immoral sin. Another opinion in the Gemorah goes even further.
Not only is it permissible for Shimon to hate Reuvain, but he fulfills a
mitzvah by doing so.
Thus, according to this Gemorah, the posuk deals with Reuvain, whom
Shimon knows to be a rasha, and whom he hates. Shimon might not want to
have anything to do with the wicked Reuvain, and might wish to refuse to help
him unload his overburdened donkey. However, the posuk commands Shimon
otherwise: "Azov Taazov.." - You must help him.
The Targum Yonoson Ben Uziel translates these words, "Azov Taazov" in a
different and novel manner. Rather than simply meaning "help," the Targum
translates these words to mean "abandon." The posuk is thus saying that if
Shimon sees the donkey of the wicked Reuvain, whom he hates, lying under
its load, and would rather not associate himself with him nor help him, - "Azov
Taazov." The Targum Yonasan explains, "Abandon at that moment the hatred
in your heart toward Reuvain and help him unload and load." Do not refuse to
assist the wicked Reuvain because of the animosity in your heart toward him.
Rather, rid yourself at that moment of your hatred and assist him.
This is mystifying. The feelings of hatred that Shimon has toward the wicked
Reuvain are entirely justified and sanctioned by the Torah. Shimon's
mobilization of his deepest emotions of hatred toward the wicked Reuvain
may even constitute the fulfillment of a Mitzvah. If so, how could it be
possible for Shimon to instantaneously rid himself of these feelings and
come to Reuvain's assistance? Shouldn't Shimons need to rid himself of
hatred - if it could be done at all - require many months of sweat, toil, and
study. How is it possible for the Torah to demand of Shimon something which
seems humanly impossible?
Furthermore, the Targum Yonoson Ben Uziel says, "Abandon at that
moment the hatred in your heart toward him [Reuvain] and unload and load
with him." This seems to imply that at that very moment when you walk by
and see Reuvain's donkey lying under its burden, you must abandon your
hatred toward him and assist him. However, after this assistance is completed,
return to your previous justified and Torah sanctioned hatred toward this
wicked transgressor, Reuvain. This surely seems altogether impossible. How
could Shimon instantaneously remove the deep hatred that he harbors within
him, and then, when his assistance to Reuvain is completed, instantaneously
resume his justifiable Torah hatred against Reuvain? Is a human being with
deeply-rooted feelings and emotions like a mere light switch that can easily
be turned on and off with the flick of a finger? How can the Torah demand of
Shimon such control over his emotions, to instantaneously remove and then
resume hatred, something which surely seems to be an impossible feat to
achieve?
We see from here that, if the Torah does demand of Shimon instantaneous
control over his emotions, then this is indeed something that a human being
can achieve. The holy Torah would never demand or expect of us something
which is beyond our capability. Shimon, harboring within him a deeply-
rooted, Torah sanctioned hatred toward the wicked Reuvain, has the ability to
mobilize the emotional forces within him, and instantaneously remove and
then resume his justifiable Torah sanctioned hatred toward Reuvain.
May we realize the incredible capacity and resourcefulness of Hashem's
creation, the human being. Let no person say, "I am whom I am, and nothing
can possibly alter my character traits." May we be privileged to fulfill the
posuk in the Torah, "Do not hate your brother in your heart." May we be zoche
to eradicate any hatred harboring within our hearts toward our fellow Jew, and
supplant it with love. Amen.
These weekly Parsha sheets are based on Shmuessin delivered at Yeshiva Kesser Torah by HaRav ElyakimG. Rosenblatt, Shlita, Rosh HaYeshiva. This Shmuess is
adapted from a Shmuess of Maran HaGaon HaRav Henach Leibowitz, ZTL. Yeshiva Kesser Torah, 72-11 Vleigh Place, Flushing, NY 11367. (718) 793-2890.
YeshivaKesserTorah@gmail.com. For other Shiurimby Harav Rosenblatt Shlita, login to YeshivaKesserTorah.org For telephone shiurimcall Kol Halashon at 718-
395-2440. press 1 1 30 for Shiruimand 1 4 32 for Chassidic Gems

Chief Rabbi Lord Jonathan Sacks
Chief Rabbi of the United Hebrew Congregations of the Commonwealth
Covenant & Conversation
Mishpatim 5773 In The Details
Feb 04 2013
On the opening phrase of Mishpatim And these are the laws you are to
set before them Rashi comments: And these are the laws Wherever
uses the word these it signals a discontinuity with what has been stated
previously. Wherever it uses the term and these it signals a continuity.
Just as the former commands were given at Sinai, so these were given at
Sinai. Why then are the civil laws placed in juxtaposition to the laws
concerning the altar ? To tell you to place the Sanhedrin near to the
Temple. Which you shall set before them G-d said to Moses: You
should not think, I will teach them a section or law two or three times until
they know the words verbatim but I will not take the trouble to make them
understand the reason and its significance. Therefore the Torah states
which you shall set before them like a fully laid table with everything
ready for eating. (Rashi on Shemot 23:1)
Three remarkable propositions are being set out here, which have shaped
the contours of Judaism ever since.
The first is that just as the general principles of Judaism (aseret hadibrot
means not ten commandments but ten utterances or overarching
principles) are Divine, so are the details. In the 1960s the Danish architect
Arne Jacobson designed a new college campus in Oxford. Not content
with designing the building, he went on to design the cutlery and crockery
to be used in the dining hall, and supervised the planting of every shrub in
the college garden. When asked why, he replied in the words of another
architect, Mies van der Rohe: G-d is in the details.
That is a Jewish sentiment. There are those who believe that what is holy
in Judaism is its broad vision, never so compellingly expressed as in the
Decalogue at Sinai. The truth however is that G-d is in the details: Just as
the former were given at Sinai, so these were given at Sinai. The
greatness of Judaism is not simply in its noble vision of a free, just and
compassionate society, but in the way it brings this vision down to earth in
detailed legislation. Freedom is more than an abstract idea. It means (in an
age in which slavery was taken for granted it was not abolished in
Britain or the United States until the nineteenth century) letting a slave go
free after seven years, or immediately if his master has injured him. It
means granting slaves complete rest and freedom one day in seven. These
laws do not abolish slavery, but they do create the conditions under which
people will eventually learn to abolish it. Not less importantly, they turn
slavery from an existential fate to a temporary condition. Slavery is not
what you are or how you were born, but some thing that has happened to
you for a while and from which you will one day be liberated. That is what
these laws especially the law of Shabbat achieve, not in theory only,
but in living practice. In this, as in virtually every other aspect of Judaism,
G-d is in the details.
The second principle, no less fundamental, is that civil law is not secular
law. We do not believe in the idea render to Caesar what is Caesers and
to G-d what belongs to G-d. We believe in the separation of powers but
not in the secularisation of law or the spiritualisation of faith. The
Sanhedrin or Supreme Court must be placed near the Temple to teach that
law itself must be driven by a religious vision. The greatest of these
visions, stated in this weeks sedra, is: Do not oppress a stranger, because
you yourself know how it feels like to be a stranger: you were strangers in
Egypt. (Shemot 23:9)
The Jewish vision of justice, given its detailed articulation here for the first
time, is based not on expediency or pragmatism, nor even on abstract
philosophical principles, but on the concrete historical memories of the
Jewish people as one nation under G-d. Centuries earlier, G-d has
chosen Abraham so that he would teach his children and his household
after him to keep the way of the Lord, by doing what is right and just.
(Bereishith 18:19) Justice in Judaism flows from the experience of
injustice at the hands of the Egyptians, and the G-d-given challenge to
create a radically different form of society in Israel.
This is already foreshadowed in the first chapter of the Torah with its
statement of the equal and absolute dignity of the human person as the
image of G-d. That is why society must be based on the rule of law,
impartially administered, treating all alike Do not follow the crowd in
doing wrong. When you give testimony in a lawsuit, do not pervert justice
by siding with the crowd, and do not show favouritism to a poor man in his
lawsuit. (Shemot 23:2-3)
To be sure, at the highest levels of mysticism, G-d is to be found in the
innermost depths of the human soul, but G-d is equally to be found in the
public square and in the structures of society: the marketplace, the
corridors of power, and courts of law. There must be no gap, no
dissociation of sensibilities, between the court of justice (the meeting-
place of man and man) and the Temple (the meeting-place of man and G-
d).
The third principle and the most remarkable of all is the idea that law does
not belong to lawyers. It is the heritage of every Jew. Do not think, I will
teach them a section or law two or three times until they know the words
verbatim but I will not take the trouble to make them understand the
reason and significance of the law. The Torah states which you shall set
before them like a fully laid table with everything ready for eating. This
is the origin of the name of the most famous of all Jewish codes of law, R.
Joseph Karos Shulkhan Arukh.
>:\D D"p\DOo\O trcdk trcd ihc 25
From earliest times, Judaism expected everyone to know and understand
the law. Legal knowledge is not the closely guarded property of an elite. It
is in the famous phrase the heritage of the congregation of Jacob.
(Devarim 33:4) Already in the first century CE Josephus could write that
should any one of our nation be asked about our laws, he will repeat them
as readily as his own name. The result of our thorough education in our
laws from the very dawn of intelligence is that they are, as it were,
engraved on our souls. Hence to break them is rare, and no one can evade
punishment by the excuse of ignorance (Contra Apionem, ii, 177-8). That
is why there are so many Jewish lawyers. Judaism is a religion of law
not because it does not believe in love (You shall love the Lord your G-
d, You shall love your neighbour as yourself) but because, without
justice, neither love nor liberty nor human life itself can flourish. Love
alone does not free a slave from his or her chains.
The sedra of Mishpatim, with its detailed rules and regulations, can
sometimes seem a let-down after the breathtaking grandeur of the
revelation at Sinai. It should not be. Yitro contains the vision, but G-d is in
the details. Without the vision, law is blind. But without the details, the
vision floats in heaven. With them the divine presence is brought down to
earth, where we need it most.
Rabbi A. Leib Scheinbaum
Peninim on the Torah
Parshas Mishpotim
And these are the judgments that you shall place before them. (21:1)
Rashi teaches that Hashem told Moshe Rabbeinu, "It should not occur to
you to say, 'I shall teach them the chapter and the law two or three times,
until it is set in order in their mouths according to its format (i.e. until they
memorize it), but I shall not trouble myself to make them understand the
reasons of the matter and its explanation.' Therefore it says, 'that you shall
place it before them - like a table that is set and prepared to be eaten from,
placed before a person.' In other words, there is no room for error in
teaching. The student must be clear, understanding the subject matter to
the best of his ability. A rebbe may not say, 'I have done enough.'"
In his Igros Moshe, Horav Moshe Feinstein, zl, writes a compelling charge
to Torah educators. In explaining how they should teach and how far they
should go in reaching out to each student, he writes: "One should know
that Torah study is unlike any other form of study A Torah teacher must
explain the subject matter well until the student achieves proficiency in the
lesson, to the point that he accepts the lesson as a way of life." Torah is not
a discipline which one teaches and moves on to the next lesson. If the
student has not incorporated the lesson into his psyche - if, for example the
student studies the laws of tefillah, prayer, but does not pray better, with
greater kavanah, intention/concentration, feeling and enthusiasm- the
rebbe has failed. Teaching Torah means infusing Torah within the hearts
and minds of each and every student. It must become a part of their lives.
Rav Moshe adds that a rebbe should never give up on his student -
regardless of his inability to grasp the lesson, or lack of commitment to the
program. As long as he is not adversely affecting other students, he should
be kept in the school. One never knows what inspiration a student may
receive while in the spiritually positive environment of a makom Torah.
He might be positively influenced by a rebbe, or even a classmate.
Horav Yehudah Tzedakah, zl, would often say that a true marbitz Torah,
disseminator of Torah, is completely devoted to his students. Nothing else
takes precedence over his students. They are his life. He felt this is alluded
to by Chazal, who say, "If the rav/rebbe is likened to an angel of Hashem,
seek Torah from his mouth - if not, do not seek his teachings" (Moed
Kattan 17a). The sage explained that an angel does not perform two
shlichos, missions, at once. He is devoted to one at a time. Thus, a rebbe
should devote himself entirely to his students.
Once, a distinguished Torah activist came to speak with him concerning an
important communal issue. The Rav informed the gentleman that at
present he was teaching a class and thus unable to take time off and
interrupt the shiur, lecture. The man countered that the issue at hand had
ramifications that might very well be considered life and death in nature.
Rav Tzedakah looked at the man and said, "To me, taking off time from
my regular shiur is also life-threatening."
A rebbe's relationship with his student is unique. The rebbe plays a
dominant role in shaping that student's future. They sort of partner in the
future. With this idea in mind, the rebbe must maintain a keen interest in
the student, since his mentoring and care are an investment in the student's
future. The following inspirational story intimates this idea. The scene
takes place in Yeshivas Ohr Sameach one Yom Kippur night following
Kol Nidrei. The bais ha'medrash was packed, standing room only, as one
of the Roshei Yeshivah, Horav Nachman Bulman, zl, ascends to the
lectern to address the hundreds of students, many of them only recently
completing their return to Orthodoxy. Rav Bulman appears majestic,
bedecked in his white kittel, yarmulke and tallis. His students were his
children. He was their father - perhaps not biologically, but, in a spiritual
sense - unquestionably. This was the most solemn night of the Jewish
calendar year. Everyone listened with rapt attention as he began to speak.
"In many Jewish homes, prior to leaving for shul on Erev Yom Kippur,
fathers and mothers take their children aside and bless them. This is a
custom that dates back for centuries." Rav Bulman stopped a moment and
gazed deeply at his students. "This blessing is referred to as Bircas
HaBanim, the blessing of the children. Many of you hail from homes
where parents had no inkling of this blessing. Thus, for many of you,
tonight is your first opportunity for Bircas HaBanim. As your rebbe, I will
bless each of you - but, first, let me relate some background.
"When the revered Ponevezher Rav, Horav Yosef Kahaneman, zl,
established Yeshivas Ponovez in Bnei Brak, he also opened an orphanage.
Sadly, following World War II there were many children who fell into this
category. When the Rav named the orphanage, Batei Avos, Homes of the
Fathers, it raised eyebrows. The accepted name for an orphanage was Bais
Yesomim, Home of the Orphans. He explained, 'I want the children -and
their teachers - to focus on their bright future ahead, not their dismal, sad
past. The little boys will eventually become adults, fathers in Klal Yisrael.
They will be part of our nation's future. This is why I called the orphanage
Batei Avos, to emphasize the positive future which these children should
look forward to enjoying."
"Tonight," Rav Bulman continued, "I will do the same. I will bless you as
a father blesses his child, but I will not call it Bircas HaBanim. Instead, I
will call it Bircas HaAvos, to emphasize your future. You will, in due
time, all become fathers in Klal Yisrael, ushering in a new generation
which will be a pride to all of Klal Yisrael."
But if the bondsman shall say, "I love my master I shall not go free...
then his master shall bring him to the court and shall bring him to the
door or to the door post, and his master shall bore through his ear with
the awl, and he shall serve him forever. (21:5,6)
The Torah takes a dim view of an eved Ivri, Hebrew bondsman's, desire to
continue his servitude. His ear is bored with an awl as he stands near the
doorpost. Why the ear? The ear (together with the rest of the body) stood
at Har Sinai and heard Hashem declare, "Lo signov, Do not steal." Yet, the
man went ahead and stole. He had a list of excuses to justify his behavior.
But, at the end of the day, he was a ganov, thief, and must pay for his
actions. He had no money - otherwise, why would he steal? He was broke;
his family starving; what should he do? So, he was sold as an eved to pay
back his theft. That was then. This is now. He had already spent six years
of payback. He could now go free. Rather than view his circumstances of
the last six years as being adverse, he seemed to have developed a liking
for his master. It is not a difficult life. He was treated well - almost as a
member of the family. Why should he leave?
The Torah is not happy with him. He should not enjoy slavery - especially
if it was to reimburse his debts. He is now frowned upon by the Torah.
Why? Is it so wrong to like his master? Perhaps, if he would have been a
happier person he would not have resorted to stealing. He now has a
greater sense of self-esteem, or, he just likes the comfort and stability of
three meals a day, decent clothes, a roof over his head. Is this a reason to
have his ear bored?
In his inimitable manner, Horav Yaakov Galinsky, Shlita, addresses this
question and responds pragmatically. The lesson for each and every one of
us is invaluable. In Pirkei Avos 3:1, Akavya ben Mehallel articulates his
well-known dictum for protecting oneself from sins. Histakeil b'sheloshah
devarim, "Consider three things and you will not come into the (hands)
grip of sin: Know from whence you came; where you are going and before
Whom you will give justification and reckoning." What is the meaning of
not falling into the grip of sin? Is this different than not sinning? Horav
Elya Lopian, zl, explains that Akavya ben Mehallel is not giving us a
guarantee against sin. He is not ensuring us that by looking at these three
concepts we will never sin. He is not saying this, because it is not
foolproof. Considering these three rules will not be a guarantee against the
act of sinning. But - one who considers them will not fall into the grip of
sin. Sin will not have a stranglehold on him that will compel him to sin
again. One who takes these three images to mind will perhaps sin, but he
will not be a slave to sin. He will sin, but he will not become a sinner.
Rav Galinsky adds flavor to this exposition with a personal anecdote. As a
slave laborer for the Russians during World War II, Rav Galinsky,
together with thousands of other prisoners of war, many of them yeshivah
students, were transported by train to the North and beyond, to Siberia.
The train was outfitted for carrying livestock and mail - not people.
Understandably, the usual creature comforts required for a human being to
function were not included among the train's amenities. The noise was
overwhelming as the train rattled on through the night. Adding to the noise
was the constant moaning and groaning of a wounded Polish soldier who
would not stop complaining about how thirsty he was. As weary and bone-
tired as he was, Rav Galinsky could not sleep through the constant, "I am
so thirsty," that kept reverberating through the night.
Rav Galinsky arose from his place on the floor, went over and took an old
cup, poured some water into it and brought it to the Polish soldier. Finally
- there would be some quiet on the train. He was wrong, for no sooner had
the man quenched his thirst, that he began groaning, "Oh, what a terrible
thirst I had." The Rav derived a powerful lesson from this. A person who is
not tarud b'yitzro, engrossed as a slave to his evil inclination, once he has
quenched his thirst - or carried out his sinful act, it is over and done with.
Why continue thinking about it? Why hash it over and over? Simply face
the reality: "I was thirsty, I drank; now, I am fine. Likewise, I had an evil
inclination to sin; I carried out my passion. Case closed, I am moving on
26 >:\D D"p\DOo\O trcdk trcd ihc
with my life." A person, however, who is in the grip of sin cannot break
through the tentacles which envelop him. Thus, even after he has satisfied
his desires, he is thinking about the "next time."
This is the abysmal situation in which the eved Ivri finds himself. He
needed money, so he foolishly stole. He then spent the money and now
cannot pay it back. He sinned; he was a fool. Now, he must pay by
becoming a slave. Six years go by and now he is free. What does this dolt
do? Rather than join the rest of the world as a free man, this hare brain
wants to continue his degradation. When he is questioned regarding his
ability to use his G-d-given brain, he responds, "So what! I enjoy slavery.
You think that I am a little bit soft in the brain. So, I can live with it. I am
not concerned with what you think." Is this such a terrible reaction to life?
If he does not care, why should we? Why put a hole in his ear?
The difference, explains Rav Galinsky, is between performing a sin, and
becoming a full-fledged sinner. The first time the fellow erred, he deferred
to his momentary needs, acted foolishly, and stole. The second time he is
what we may call a habitual sinner. Once he sins twice, it is no longer a
sin. It becomes a way of life! He has adopted a new culture - one in which
stealing is permissible.
The fellow that wants to extend his servitude manifests such an attitude.
He has accepted his newly-found lifestyle. So, he will be an eved. Is it so
bad? Three meals a day; roof over his head. What can be so bad about
that? He is in the mud and refuses to extricate himself. This, unfortunately
is the story behind every "loser." He begins to accept his self-imposed
predicament. Rather than look for ways to break out, he acquiesces and
expounds the virtue of this lifestyle. Perhaps, blemishing his ear will serve
as a wake-up call.
Then his master shall bring him to the court and his master shall bore
through his ear with the awl, and he shall serve him forever. (21:6)
Rashi interprets Elokim as bais din, the Jewish court of law. Why would
the court be compared to the Almighty to the point that they carry his
Name? While there is no doubt that the members of the court are
distinguished scholars, men of repute and distinction, but referring to them
with G-d's Name seems to be carrying their distinction a bit too far. Horav
Gamliel Rabinowitz, Shlita, views this from a practical standpoint. An
individual stands before the Bais Din and presents his claim in a clear
manner. He lays out the proof, clears up any ambiguity that might exist,
and is certain that everything fits into place. He is clearly the winner - or,
so he thinks. The judges are clearly mistaken; they must be wrong; they
are crooks, having certainly been bribed by the other litigant - and it goes
on. No one sees the truth any longer and sides are taken, with the judge
usually serving as the fall guy, the source of blame.
Therefore, when the Torah refers to Bais Din as Elokim, a person must
realize that all that occurs in his life is part of Hashem's Divine plan. The
judges are simply His mouthpiece, articulating His plan for the individual
who stands before them. Nothing happens within a vacuum. Everything
has its reason and purpose. In the World of Truth it all makes sense. This
is true even if the litigant has proof that he is innocent and, concomitantly
Bais Din rules wrongly.
This attitude of accepting whatever is thrown at us applies equally in the
sector of the individual. At times, life throws us a curve and we blame
others, we attribute it to the fault of others; we never take responsibility for
our actions. The Chafetz Chaim writes that when one loses money in Bais
Din, he should know that the judges are not more than Hashem's agents.
One should never fault the judge whose decision does not coincide with
what he was hoping to achieve. It all comes from Hashem.
Divine Providence is a part of life, as we see in the parsha of rotzeach
b'shogeg, the unintentional killer. Chazal present us with a powerful
analogy. Two people - one of whom had killed unintentionally, and one of
whom had killed with intention. Neither incident had witnesses who could
testify to either case. It seems like they are both going to get off scot-free.
The one who killed intentionally will not be executed, and the one who
killed unintentionally will not go to the arei miklat, cities of refuge.
Hashem solves the problem by having them "meet" in the same inn. The
one who killed intentionally "just happened" to be sitting beneath a ladder,
while the one who killed unintentionally ascended the ladder. Guess what
happened? He fell! The fellow who was sitting beneath the ladder was
killed and the one who fell goes into exile for his unintentional act of
murder. Everybody has their day in "court" and pays their due. Hashem
does not permit anything to go unrequited - good or bad.
We must live with this cheshbon ha'nefesh, personal soul-searching. Who
knows if we did not unintentionally harm someone - physically,
emotionally or spiritually? Sure, we did not harbor any evil intentions. In
fact, we are, for the most part, not even aware of it. But Hashem does not
forget, nor does He overlook. There is a record of everything we have
done, and if it adversely affected someone else, we will be called to task
for our actions.
Distance yourself from a false word. (23:7)
Sforno writes that one must distance himself from anything that might lead
to falsehood. Sometimes we do something innocuous, but it creates a
situation in which someone else is compelled to lie - albeit inadvertently.
Sefer Chassidim mentions an all-too common situation, whereby one
notices a group of friends speaking furtively among themselves. Of course,
he wants to know what it is they are shrouding in so much secrecy. If he
approaches them and asks, "What are you talking about?" he knows that he
might cause them to lie. Let's face it, if they wanted him to know the topic
of their conversation, they would have included him. Apparently, they
want to keep it from him. So, why is he bothering to ask?
Chazal teach (Bava Metzia 59a), "From the day the Bais HaMikdash was
destroyed, the Gates of Prayer have been sealed" Nevertheless, the
Gates of Tears remain open. What this means is that prayer no longer has
as ready access as it used to during the Temple's tenure. The Shaarei
Demaos, Gates of Tears, remain open and ready to accept the Jews' tearful
entreaty. Horav Bunim, zl, m'Peshischa, wonders why there is a need for
gates, if they always remain open. Just do away with the doors. He
explains that there are sincere tears and there are insincere tears. Often,
one cries for the wrong reason or misguided motivation. Those tears do not
gain access - the gates close on them.
When Horav Eliezer Gordon, zl, Rosh Yeshivah and founder of Telshe,
Lithuania was niftar, passed away, suddenly - on a fundraising trip to
England, it was a great shock to the Telshe community. The town and its
Yeshivah were thrust into mourning and sadness. It is told that his
grandson, Horav Eliyahu Meir Bloch, zl, who would one day be co-
founder of Telshe, America, who was seventeen years old at the time,
broke into uncontrollable weeping. He was very close with his zaide and
the loss had a profound effect on him. His father, Horav Yosef Yehudah
Leib Bloch, zl, son-in-law and successor to Rav Leizer said to him, "It
appears to me that you are crying a bit overzealously. Are you really that
broken-up, or are you trying to impress people with how sad you are over
the loss of your grandfather?"
Many years later, Rav Eliyahu Meir remarked, "My father was correct. I
was zealous in my display of grief." The Rosh Yeshivah was known for
his adherence to honesty. Rav Eliyahu would not sway one iota from the
truth, regardless of the repercussions. He had strong opinions and was very
critical of secular Zionism. A prominent rabbi once told him, that in
America one must please his financial supporters. To be so critical of their
secular beliefs might undermine his ability to sustain the yeshivah.
The Rosh Yeshivah answered, "My revered father told me that I do not
have to be a Rosh Yeshivah, but I do have to be an ehrlicher Yid, honest
Jew."
Integrity - whether in business, or in interpersonal relationships - is a
Jewish standard of life. Emes, truth, is one of three amudim, pillars, upon
which the world stands. This means that a lack of honesty can weaken the
world's support system. The Yalkut Me'am Loez, Shemos, states that it is
because of the prevalence of falsehood among our people that we are still
suffering from the miserable galus, exile. I am not even referring to
outright, open lies, whereby one prevaricates for monetary or political
gain. These are white lies, and lies that are expressed to fool or simply
impress people. At the end of the day, a lie is a lie - regardless of its
motivation, one who lies distances himself from Hashem. Indeed, this very
idea is homiletically interpreted by Rav Zushe, zl, m'Annipole, into the
pasuk, Mi'dvar sheker tirchak. He explains that one mi'dvar sheker - from
a word of falsehood; tirchak - one becomes distanced from Hashem.
In his book, Echoes of the Maggid, Rabbi Paysach Krohn presents a few
vignettes which demonstrate the level of honesty reached by our Torah
leaders. One might ask why I present stories of Torah leaders; why not
expound stories of "regular" people whose commitment to honesty is
integral? It is to demonstrate that their sense of honesty remained
uncompromised regardless of their distinction- unlike secular leadership
whose commitment to integrity diminishes with their ascension up the
ladder of prominence and power.
Rabbeinu Bachya writes (Kad HaKemach), "All those who maintain lives
committed to honesty and integrity will have their prayers answered." This
is derived from the pasuk we say thrice daily in Tefillas Ashrei, Karov
Hashem l'chol korav, l'chol asher yikrahu b'emes, "Hashem is close to all
those who call upon Him, to all who call upon Him - b'emes, with truth."
This means Hashem listens to all those who can claim that they live their
lives with integrity.
Three short vignettes which are inspiring and are especially significant
when we take into account how great were these individuals and how
incredibly important it was to them not to bend the truth - one iota. This in
itself is a commentary on their illustrious nature.
The Chazon Ish would have a minyan, quorum of ten men, for mincha,
afternoon service, every afternoon at his house. The minyan took place at
12:30 p.m. Once, they were short a tenth man. The clock was running. It
was 12:45 before a tenth man to complete the minyan showed up. As they
were beginning tefillas ashrei, the opening prayer of Minchah, the Chazon
Ish's brother-in-law, Horav Shmuel Greineman, zl, turned to him and said,
"I have a 1:00 p.m. meeting with someone. If I remain here for Minchah, I
will be late for the meeting, thus keeping the person waiting. What should
I do?"
The Chazon Ish gave a classic reply. "Coming late for a meeting is
deceitful. An honest man must keep his appointments in a timely fashion.
It is better that this minyan be adjourned today than you be involved in a
sheker, falsehood." When we come late to an appointment, we are not only
sending a message to the other person that his feelings mean very little to
us, we are also transgressing a Divine principle. In other words, we are
acting inappropriately to Hashem, as well as to our fellow man.
>:\D D"p\DOo\O trcdk trcd ihc 27
A number of years ago, I quoted a frightening statement, from the Bnei
Yissachar, Horav Mendel m'Rimonov. Often quoted by the Manchester
Rosh Yeshivah, Horav Yehudah Zev Segal, zl, who would observe the
strange occurrence of young, sweet, innocent children, who, as they
mature, somehow begin to stray from the Torah way. "It is because of
timtum ha'lev, stuffed/numb heart, which is the result of maachalos asuros,
eating forbidden food." How do observant children obtain forbidden food?
He explains, "They eat food purchased with funds secured through
dishonest dealings." In other words, a father makes a "deal." Someone
loses money - someone benefits from his loss. He feeds his ill-gained
profits to his children. They now become the losers. It is as simple as that.
Rav Segal was naeh doresh, naeh mekayeim, practiced what he preached.
His life, among many other things, was a lesson in honesty. He was once
traveling intercity by train. The conductor would come by and collect the
fares and issue tickets to the passengers. Rav Segal commenced the trip in
the second-class economy section, but later during the trip, moved to the
first-class section which had many seats available. The passengers in his
car redefined the nature of second-class. The noise was unbearable for a
man attempting to concentrate on his learning.
Hoping the conductor would come through the first-class section and
collect the added fare, the Rosh Yeshivah turned to his sefer and learned
for the rest of the trip. When he reached his destination and realized that
the conductor had not come by, he proceeded to the station master to pay
the difference in price. Despite being told repeatedly that it was
unnecessary, he insisted on paying the money. As the Rosh Yeshivah left
the booth, the stationmaster exclaimed, "That man is one in a million!"
Someone once called Horav Yaakov Kaminetzsky, zl, and asked if he
could call in sick for Purim so that he could spend the day with his family.
"Surely it is more appropriate to spend simchas Purim with one's close
family and friends than to be working in an office," he asked. Rav Yaakov
replied that it is patently prohibited to call in sick if one is not sick. It is
dishonest.
Va'ani Tefillah
V'lo neivosh l'olam va'ed. So that we will not be put to shame for all
eternity.
This shame is not a reference to humiliation one experiences in this world.
Such shame is temporary - for two reasons: First, our world is but a
temporary habitat upon which we tread during the physical lifespan which
is allotted to us. Nothing here is permanent - neither physical pain not
humiliation. As impermanent as our world is, so, too, is the shame we
sustain. Second, we have a habit of becoming complacent. Physical shame
- regardless of its nature and intensity, has a way of being accepted. Give it
time, and people become used to their predicament. Otherwise, why would
so many individuals who have acted nefariously - either in their personal
lives or in the context of their community - be able to raise their heads in
their respective communities. Embezzlers, thieves, moral profligates -
within time - some more, some less, all return to normal lives. The only
ones who continue suffering are their victims. Shame in this world is
temporary. In Olam Habba, it endures forever.
The Chafetz Chaim, zl, posits that v'lo neivosh is connected to v'yacheid
levaveinu, "Unite our hearts to love and fear Your Name," whereby we
entreat Hashem that our heart unites to perform the mitzvos b'shleimus,
perfection/completion. Otherwise, we will eternally be humiliated in the
World of Truth to collect our reward, only to discover that it is incomplete.
Sposonsored in memory of Hillel Ben Chaim Aharon J acobson by his
family:
David, Susan, Daniel, Breindy, Ephraim, Adeena, Aryeh and Michelle
Jacobson and great grandchildren
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Rabbi Dovid Seigel
Haftorah
Parshas Shekalim - Kings II : 12
This week's haftorah, read in conjunction with Parshas Sh'kalim, deals
with the collection of funds for the Bais Hamikdash. Before King
Yehoash's reign, the Bais Hamikdash was seriously neglected and much
repair work was necessary to restore it to its original splendor. When the
righteous King Yehoash came into power, he immediately instructed the
kohanim to collect the nescessary funds. After their unsuccessful attempt
in achieving this goal he personally spearheaded the collection and
received an overwhelming response.
The reason for this terrible neglect is explained in Divrei Hayomim (2:23)
wherein the wicked Queen Atalya and her sons are blamed for the
deteriorated condition of the Bais Hamikdash. The royal family severely
mistreated the holiest structure in the world by carelessly roaming inside
it, bringing much damage to its interior walls and structure. Although the
Jewish people consistently donated funds to repair the Bais Hamikdash,the
wicked sovereign repeatedly misappropriated them. Instead of using them
for the Bais Hamikdash, she channeled them to further her idolatrous
practices. After the pious Yehoash came to power, he removed idolatry
from the royal family and faithfully applied the collected funds to their
intended usage. After many years of neglect, the Bais Hamikdash was
finally restored to its previous glory.
The pattern in this haftorah is reminiscent of the Jewish people's formative
stages as a nation. This week's maftir reading alludes to the Jewish
people's comeback after abusing their financial resources, resulting in their
most shameful plunge in history. (see Daas Z'kainim S'hmos 30:13).
Moments before the Jewish people miraculously left Egypt, Hashem
rewarded them with abundant wealth. Hashem effected a change of heart
in the ruthless Egyptian slave drivers and they generously showered the
Jewish people with gifts and wealth. However, the Jewish people did not
properly appreciate Hashem's unbelievable favor and became influenced
by their newly gained wealth and power. During very trying and desperate
moments, their newly gained sense of control heavily influenced them.
Instead of turning to Hashem for assistance, they applied their wealth and
golden ornaments towards securing their own destiny and produced the
Golden Calf. Hashem severely responded to this grave offens e and the
Jewish people sincerely repented to Hashem. Hashem then granted them
opportunity to rectify their sin by inviting them to participate in the
erection of the Mishkan. They learned their lesson well and generously
applied their money to a most appropriate cause, the construction of
Hashem's magnificent sanctuary. Hashem recognized their new approach
to wealth and its potential good and deemed them worthy of His Divine
Presence for the next thousand years.
The reading of Parshas Sh'kalim and its accompanying haftorah are a most
befitting introduction to our month of Adar. We read in Megillas Esther
(3:9), that the wicked Haman offered the king an impressive ten thousand
silver blocks in attampt to purchase the Jewish people from the wicked
King Achashveirosh. Haman intended to use his wealth to influence the
king to grant him permission to destroy the entire Jewish nation. However,
Chazal teach us that Haman's efforts were preempted by the the Jewish
people's annual donation during the month of Adar to the Bais Hamikdash
. By no coincidence, Hashem instructed the Jewish people to annually
donate this exact sum - ten thousand silver blocks - to His treasury for
sacrifices in the Bais Hamikdash. Hashem said, "Let the Jewish nation's
sacrificial donation of ten thousand blocks preempt Haman's attempt to
influence the king with his ten thousand blocks" (see Mesichta Megilla
13b).
The meaning of this seems to be that the Jewish people's annual donation
demonstrated their proper understanding of wealth and its power. They
allocated their wealth to the most worthy of causes and eagerly donated
annually - without fail - ten thousand blocks of silver to Hashem and the
Bais Hamikdash. This perfect approach to wealth and its positive values
protected them from Haman's financial influence on the king. The Jewish
people understood the true value of wealth and were not personally
influenced by its potential ills. Therefore, they were not subject to
Haman's financial influence and his powerful seductive approach to the
king could not determine their fate. Eventually, the king would and did see
through Haman's madness for power and all Haman's power and financial
influence were of no avail.
Haftorah, Copyright &copy 2013 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
Kollel Toras Chesed 3732 West Dempster Skokie, Illinois 600 76 Phone: 847-674-7959Fax: 847-674-4023 kollel@arlin.net Questions or comments?
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602-1350 FAX: (410) 510-1053

Rabbi Yaakov Asher Sinclair
Ohr Somayach Torah Weekly
Overview
The Jewish People receive a series of laws concerning social justice.
Topics include: Proper treatment of Jewish servants; a husband's
obligations to his wife; penalties for hitting people and for cursing parents,
judges and leaders; financial responsibilities for damaging people or their
property, either by oneself or by one's animate or inanimate property, or
by pitfalls that one created; payments for theft; not returning an object that
one accepted responsibility to guard; the right to self-defense of a person
being robbed.
Other topics include: Prohibitions against seduction; witchcraft, bestiality
and sacrifices to idols. The Torah warns us to treat the convert, widow and
orphan with dignity, and to avoid lying. Usury is forbidden and the rights
over collateral are limited. Payment of obligations to the Temple should
not be delayed, and the Jewish People must be holy, even concerning food.
The Torah teaches the proper conduct for judges in court proceedings. The
commandments of Shabbat and the Sabbatical year are outlined. Three
times a year Pesach, Shavuot and Succot we are to come to the
Temple. The Torah concludes this listing of laws with a law of kashrut
not to mix milk and meat.
G-d promises that He will lead the Jewish People to the Land of Israel,
helping them conquer its inhabitants, and tells them that by fulfilling His
commandments they will bring blessings to their nation. The people
promise to do and listen to everything that G-d says. Moshe writes the
Book of the Covenant, and reads it to the people. Moshe ascends the
mountain to remain there for 40 days in order to receive the two Tablets of
the Covenant.
Insights
28 >:\D D"p\DOo\O trcdk trcd ihc
Hidden Emotions
I f a man shall steal an ox or a sheep or a goat, and slaughter it or sell
it, he shall pay five oxen in place of the ox, and four sheep in place of
the sheep. (21:37)
We are all sensitive, easily hurt and embarrassed.
Sometimes we subconsciously cause ourselves deep self-inflicted
emotional wounds. Ironically, however, exactly what we think is the cure
for our unhappiness can actually be the cause of our malaise.
In this weeks Torah portion there is a law that on the surface is very
puzzling. Someone who steals an ox has to pay back five oxen, but
someone who steals a sheep has to pay back four sheep. Our Sages teach
us that The Torah has concern even for the self-respect of a thief. Stealing
a sheep requires the thief to carry the animal across his shoulders, which is
most undignified, and so if he is caught, he only to pay only four sheep,
whereas stealing an ox only requires the thief to lead the animal by a rope,
which isnt embarrassing, and so the greater penalty for stealing an ox is
five oxen.
So, in reality, a sheep-stealer shouldalso pay back five sheep, but seeing as
he has already suffered severe humiliation, the Torah considers that he has
already paid part of his penalty. It must be then that his humiliation is not
something abstract, but it is so great as to be quantifiable in money.
This is rather strange. Because were we to approach the thief at the scene
of the crime and suggest to him that he must be experiencing the most
terrible humiliation and emotional angst, he would almost certainly reply:
You must be joking! Im getting away with a sheep! You know what this
is worth?!
And yet the Torah, which sees to the very deepest levels of a persons
psyche, tells us that the thief is in point of fact suffering great humiliation,
equivalent to the payment of money otherwise how could his penalty
have been thus reduced?
The fact of the matter is that at the moment of the theft, the theft does feel
a tremendous depression and sense of disgrace. He feels cheap. He
experiences emotional trauma. And yet he has no idea why he should feel
this way. And thus he carries on stealing and stealing and causes himself
more and more emotional angst, thinking that another job will get him
out of his emotional slump. And so the vicious circle spirals down and
down.
Only by observing the Torah can one be truly happy in this world, because
only the Designer understands the true nature of His creations, and only
He knows what makes one happy and sad. Only G-d knows which actions
a person should stay away from and which he should embrace to live a
rich, happy and fulfilled life.
Source: Adapted from Chidushei HaLev
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Rabbi Yaakov Solomon
Between the Fish and the Soup
Parshat Mishpatim 5773: D'var Torah
If you see your enemy's donkey falling under its burden and you seek to
ignore him, [you must do the very opposite]: work together with him [to
put things right - 23:5]
The Talmud (Bava Metzia 32ab) debates how far this statement is a Torah-
ordained prohibition of causing unnecessary suffering to an animal. And a
simple reading of the verse brings together several different things:
(a)Helping a person in need 'together with him' - help him out only when
he does his bit. Not when he sits down and leaves the passer-by to get on
with the job.
(b)The example of giving help is where the goods are carried by an
overloaded and suffering donkey. The Torah takes the animal's suffering
into account, by telling the passer-by to help with the baggage, but not to
reload the donkey. The fact that you don't like the owner does not mean
that the donkey must suffer.
(c)The Torah goes out of its way to single out an enemy person rather than
an ordinary person as the individual in need of help.
None of these Torah-directives are unusual. They would be the norms, or
at least the pious aspirations of any reasonably civilized society today.
What is unusual is the way in which the Torah makes an intense
connection between them.
This may be explained in the following way. The main focus of the verse
is on people who dislike one another. Suffice to say that we react and
respond to people in different ways, either positively (attraction, like),
negatively (rejection, dislike), or neutrally. It is natural for us to have
negative feelings about some other people, and feeling antipathy or even
hatred for them - not because they hurt us, but 'that's how they are'. Often,
you can't even put your finger on the 'that' in the 'how they are', but you
feel it all the same. Hatred is indeed an emotion.
That such feelings exist are normal and recognizable, but not ideal. The
Torah creates opportunities for the individual to break out of the hatred
trap. A person who you 'just don't like' is in trouble, and a third party -
even a helpless animal with nothing to do with the quarrel is demonstrably
suffering because of it. The animal, implies the Torah, should not be made
to suffer because Reuben doesn't like Simeon. Nor is the Torah happy that
Reuben doesn't like Simeon, although it's a reality of human relationships.
So the Torah asks Reuben to work 'imo - with him'. Both Reuben and
Simeon have a job to do together. Reuben doesn't turn away with a
vengeful or simply couldn't-care-less blind eye to Simeon's animal's
distress and Simeon's financial loss. Simeon doesn't turn away out of
laziness or possible embarrassment whilst Simeon gets on with job. Both
Reuben and Simeon have to work together to a common objective -stop
the animal's suffering, and save the load. And by joint constructive activity
they come to form a common bond which in turn helps to turn the hatred
around to the feeling of positive comradeship which comes out of the
striving together for a common cause.
Parashat Mishpatim (Haftara:Shekalim) 5773
King Jehoash summoned Jehoiada the priest, and the priests, and he said to
them: "Why are you not carrying out the essential Temple repairs? From
now on, do not take for yourselves money from the people who know you,
but give it [to skilled workers] for Temple repairs." And the priests
accepted (the proposal) (Kings II:12 8-9)
Guided Tour...
The setting of the Haftara is in a bright interval of stability between two
very dark periods of Israelite history. The Holy Land had already been
split into the Northern Kingdom of Israel and the Southern Kingdom of
Judea since the death of King Solomon, about a century beforehand.
The events in the Haftara must be seen in the context of the preceding
coups, intrigues, assassinations, and purges within both Israel and Judah.
Jehu put an end to the House of Omri - the extremely powerful ruling
dynasty of Israel whose members included King Ahab and his wife,
Jezebel. Jehu's first actions in ridding Israel of Baal worship included the
spectacular murder of that royal family. Jehu did not only dispose of all
Ahab's descendants, but his activities crossed the frontier into Judea,
where he managed to liquidate Ahaziah - the King of Judah - who is
recorded to have allied himself with Ahab's successors. Thus the purges of
Jehu, King of Israel, extended to Judea as well.
The murder of Ahaziah left the throne of Judea open to rivals within the
royal family. His mother, Athalia, had plans of her own, and she brought
them to fruition. She killed off all possible rivals within her own family,
succeeded to the throne in 842 BCE, and made herself the only queen the
Holy Land ever had during the First Temple Period. One of the royal
babies - Jehoash - was spirited away into safety, and hidden for six years
from certain death at the hands of his grandmother, Queen Athalia. Her
seven-year reign saw the worship of Baal flourish in Judea, with the queen
leading the way.
The High Priest of the Temple, Jehoiada, waited six years to restore
Jehoash, the son of the murdered King Ahaziah, to the throne. He then
made a pact with the royal bodyguard, overthrowing and putting to death
the now powerless Athalia. Then, to the great delight of the people of
Judea, Jehoiada installed the seven-year-old Jehoash on the throne.
That is the point where the Haftara starts. Jehoiada, who led the popular
uprising against Queen Athalia, brought into effect a new constitution:
'Jehoiada made a covenant between G-d and the king and the people, that
they should be G-d's people, and also loyal to the king' (Kings II 11-17).
As long as Jehoiada was alive, the young king remained righteous and
brought about profound improvements in the lives of the people. Among
his great achievements was to restore the dignity and beauty of the Temple
by instituting a system of collecting funds for its upkeep. After the long-
term failure of an ill-conceived and improper plan that, in effect turned the
priests into traveling schnorrers (appeal-makers) for the Temple, the king
began a new system. Together with Johiada, he established the practice
whereby the universally obligatory regularly paid contributions to Temple
funds should not go into the hands of the priests. Instead, they should be
directly placed into wooden chests with suitable slots cut into the lid. All
the money was then paid to builders and craftsmen for essential
maintenance. The text records that the system became a great success. The
work was done so well and thoroughly that there was neither the need for
an elaborate system of accounting, nor the necessity to check the
workmen's records. Indeed this period has the unusual great virtue of the
priesthood, monarchy, and people working in harmony within the stated
framework of the Torah - G-d's revealed laws.
However that stable and spiritually period was short lived. In the Northern
Kingdom, Jehu was soon following the idolatrous traditions of its earlier
kings, which led to spiritual decline culminating in its exile from the Holy
Land under Shalmenezzer V of Assyria in 722-1 BCE. And Jehoash
became less concerned in following the Law after Jehoiada's death -
eventually meeting his assassination at the hands of his own courtiers for
failing to prevent Aram (Syria) plundering Jerusalem (Chronicles II 24:23-
5).
D'var Torah
The reform of Jehoiada and King Jehoash mentioned in detail by the text is
in the method used to finance the running of the Temple. At the beginning
>:\D D"p\DOo\O trcdk trcd ihc 29
of their administration, priests collected funds for the Temple. Yet even
after many years, the Temple still appeared neglected. Whereby Jehoiada
and Jehoash instituted an improved system. It required a new method of
allocating funds raised for the Temple by the individual priests. Those
priests would no longer decide how to spend their individually collected
funds, but instead all the money would go into a centralized structure,
which would direct the allocation of the total fund. The new arrangement,
which was conducted with the utmost integrity, was a great success. The
Temple was repaired, and kept in optimum condition.
The function of the priests was to perform and lead the spiritual life of the
Torah Nation. Since Temple times, that duty is taken over to a great degree
by those studying Torah full time, Heads of Yeshivot, Torah teachers, and
others involved with the needs of the community. Their services, of
course, must be financed. That includes the buildings in which they serve
the community, and the necessary stipends and salaries to ensure for them
an acceptable and appropriate standard of living.
The need for the principle of Johiada's and King Jehoash's reform might
well apply today. Three days before drafting this, I received the following
letter. It is from a learned and kindly Chavruta (learning partner), who is
currently living with his wife and children in Canada. He planned to learn
full-time in Kollel with view to becoming a Torah teacher. With an
excellent presence, clear and succinct pedagogic skills, and the highest
integrity, he undoubtedly has what it takes to serve our people as an ideal
Torah promoter and role model. He wrote:
Despite my dream of being involved with Harbotzas Torah (teaching and
promoting Torah), I am actually working full time in my father's
company For nearly two years after returning to (Canada) I tried to find
a position in a Kollel or in Chinuch (Torah education), but it turns out that
I did not have that merit. In each case something did not work out. After
much frustration and heartache, I was forced by financial necessity to
make the decision to work full time with my father Sometimes I wonder
if I would have left Eretz Yisrael if I had known I would have landed up
working full time where I am. I felt I had what to offer the Jewish world in
the Diaspora At this point family and wage earning prospects make it
difficult to make Aliyah.
I responded with:
I think it is sad that funds are available for certain Avreichim, but not
others - especially when the latter intend to go into full time teaching.
Sadly, the teaching profession does not have a surplus of talent. On the
contrary - there are many mediocre pedagogues around who teach
indifferently or even badly for years, and generations of children suffer
under them.
The above helps us to understand the reform of the King and Priest. At the
beginning of their reign, the priests themselves decided where to apply the
funds they collected. They undoubtedly spent it with integrity. They very
likely brought vessels and other items to which they could personally
relate. A priest might well point out a golden jug and think, or even say: "I
provided the cash for that! That jug is there in the merit of my fund raising
skills."
But the essential day-to-day running and basic repairs of the Temple did
not come high on the list of priorities. The priest would not feel so happy
when he sees the fruits of his hard Temple fund-raising disappearing into
the pockets of maintenance men.
Yet in it was precisely the payment of such workers, not the extra golden
jug, that made the difference between a Temple that was disheveled and
run down, and one that was a Kiddush Hashem - a place that visitors
would say is worthy of His most intense Divine Presence.
As in the Haftara, our people today need to accumulate large funds
directed by individuals with deep integrity, and an intelligent and
imaginative overview of the needs of the community. These resources may
be effectively applied towards those who will contribute the greatest good
in promoting Torah understanding, values, and observance. We can learn
from the Haftara that Torah should not only be financed by wealthy fathers
in laws, but that wealthy donors should join forces to a greater extent.
They could finance open scholarships and training schemes making it
possible for the truly worthy to spend the necessary years in productive
and effective Torah study, so they may serve the Jewish people as Torah
personalities, role models, and effective guides to communities and
individuals.
For those looking for more comprehensive material, questions and answers on the Parasha may be found at
http://www.shemayisrael.com/parsha/solomon/questions/ and on the material on the Haftara at http://www.shemayisrael.com/parsha/solomon/haftara/
. Written by Jacob Solomon. Tel 02 673 7998. E-mail: jacobsol@netvision.net.il for any points you wish to raise and/or to join those that receive this
Parasha sheet every week. Parashiot from the First, Second, and Third Series may be viewed on the Shema Yisrael web-site:
http://www.shemayisrael.com/parsha/solomon/archives/archives.htm e-mail: jacobsol@netvision.net.il This article is provided as part of Shema
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370-3344

Rabbi Doniel Staum
Stam Torah
Parshas Mishpatim 5773 - What Goes Around
There is a concept in the world of academia known as Bible criticism. It is
the belief that the Bible is subject to polemics, analytical review,
criticism and reinterpretation. One of their core beliefs is that the Bible is
completely outdated. One needs to look no further than at the first civil
law mentioned in the Bible involving Jewish slavery. The whole concept of
Jewish slavery is totally outdated and unheard of in our time. Therefore,
they conclude that the Bible needs revision and elucidation since certain
portions are no longer applicable.
We, Torah Jews, scoff at the naivet and foolishness of those who even
entertain the notion that the Eternal Word of the Al-mighty is subject to
review of mortals. The Torah is the eternal guide for life, and every word
is eternal.
That being said, we may wonder why the Torah needs to command Klal
Yisroel about how to treat slaves. After all, Klal Yisroel had just recently
been released from the travails of an exile where they were subject to
brutal servitude and degradation. If anyone would know how not to treat a
slave it would be those that were recently freed themselves. Why does the
Torah deem it necessary to give austere regulations regarding the proper
treatment of a Jewish slave?
Oznayim LaTorah(1) explains that the Torah is teaching us an invaluable
lesson about the human psyche. While it may be true that logic would
dictate that those who just emerged from being subject to unbearable
oppression would not need to be instructed about being careful not to
become oppressors, the nature of man teaches us otherwise. History has
demonstrated time and again that yesterdays oppressed become
tomorrows oppressor.
During the French Revolution beginning in 1789 the revolutionaries
promised liberty, equality, and fraternity. However, as soon as they rose to
power they plunged the country into an age of terror and France become a
bloodbath more horrific than it had ever known.
Fidel Castro fought under the mantra of equality and rights; today, he rules
a ruthlessly communist Cuba.
Lenin, Trotsky and their fellow communist revolutionaries fought for the
rights of the proletariat and the masses. Then when they assumed the
reigns of power they massacred millions.
Saddam Hussein murdered King Fasiel to promote equality and became
one of the most heinous dictators in the recent past.
Shlomo Hamelech(2) warns that three types of people cause the world to
tremble. One of the three is a former slave who assumes the monarchy.
History has proven that we must be wary of the underdogs rise to power.
Numerous studies show that those who were abused as children have the
greatest proclivity of becoming abusers as adults. It is inconceivable that
one who suffered the torments and trauma of any form of abuse would
inflict the same pain on another, but logic is often at odds with human
nature(3).
At the beginning of Parshas Yisro, the Torah records Yisros rejoining the
Jewish nation together with Moshes wife and sons. The verse states the
names of Moshes sons and the reasons for the names, Of whom the
name of one was Gershom, for he said, I was a stranger in a foreign land;
and the name of the other was Eliezer, for the G-d of my father came to
my aid, and He saved me from the sword of Pharoah.(4)
In Parshas Shemos, after the Torah records how Moshe ended up in the
home of Yisro, and subsequently married Yisros daughter Tzipporah, the
Torah relates that Moshe named his son Gershom, for he said, I was a
stranger in a foreign land(5). Why was it necessary to repeat verbatim
why Gershom was so named(6)?
It is one thing to recognize and appreciate the fact that one was able to
persevere despite being a wanderer and a loner when it is fresh on his
mind, and he is still beginning to recover from that ordeal. It is a far
different challenge to remain cognizant of ones humble beginnings after
one has achieved great success and public repute.
When Moshe originally named Gershom he was still relatively alone.
Although he had been welcomed by Yisro and his family, he was still
away from his family and his nation. He was very aware of the greatness
of his accomplishments despite the travails of his travels. However, when
Yisro sought to join the nation in the desert, Moshe had already achieved
incredible distinction as the leader of the Jewish people, and as G-ds
emissary. He had been G-ds liaison with Pharaoh himself, and ultimately
had led the nation out of Egypt amidst incredible miracles. The greatness
of Moshe was that he never forgot his roots. His original feelings of
appreciation to Yisro had never diminished(7). It was that sense of
gratitude and uncanny humility which promoted Moshe himself to go out
into the desert to greet his father-in-law. When Yisro arrived Moshe
treated him with the same level of respect that he had treated him when he
lived in his home(8).
The Torah never grows obsolete. The meaning behind the simple words
traverses all time and place. The Torah begins its treatises of the laws of
Jewish society with the laws of maintaining a Jewish slave. The fact that
Klal Yisroel had recently been granted freedom was not a reason to omit
these laws, but all the more reason to teach it. It is especially those who
tasted the pain of servitude who must be cautious not to impose that pain
on others.
People tend to forget humble beginnings. The Torah teaches us that we
must ensure that that does not happen. Do not oppress a stranger; you
know the feeling of a stranger, for you were strangers in the land of
Egypt.(9)
30 >:\D D"p\DOo\O trcdk trcd ihc
I was a stranger in a foreign land
If you acquire a Jewish slave
1. Harav Yitzchak Sorotzkin ztl
2. Mishlei 30:21-22
3. Adapted from the drasha of Rabbi Alfred Cohen, Kehillas Ohaiv
Yisroel, Friday night, Parshas Mishpatim 5765
4. Shemos 18:3-4
5. Shemos 2:22
6. My dear student Yoni Herschmann (5th grade, Ashar) asked me this
question last week.
7. It is common that the more gratitude one owes to another the less he
shows. Therefore, Moshes tremendous gratitude to Yisro at that juncture
was a testament to his greatness.
8. Heard from Rabbi Laibel Chaitovsky
9. Shemos 23:9
Parsha Growth Spurts
Parshas Mishpatim 5773
One who curses his father and mother shall be put to death.
(Shemos 21:17)
The pasuk warns that one who strikes his father or mother is liable for
death by choking (chenek) while one who curses his father or mother is
liable to the more stringent court-induced death of stoning (skilah). Rabbi
Gamliel Rabinowitz shlita (Tiv HaParsha) notes that although prima facie
one would think physically hitting a parent is worse than verbally cursing
them, the Torah views it otherwise. The power of words is far more
powerful than we realize.
Rabbi Gamliel continues that oftentimes an educator who understands that
he cannot strike a student may fail to realize the severity of utilizing strong
words, sarcasm, or demeaning comments towards a child. Many adults can
state with conviction that although they have long forgotten physical
altercations of their youth, they clearly remember a stinging or humiliating
comment or situation caused by another, even many decades earlier.
The Torah espouses the falsity of the old mantra Sticks and stones may
break my bones, but names will never harm me. The fact is the one can
recover from the damage caused by sticks and stones. But often one never
forgets the stinging pain of names and words.
This is a lesson for every person, but even more so for a parent or
educator. One must be extremely careful when rebuking a child. Saying a
compliment or an encouraging comment to a child is a great gift. The
opposite is implied as well.
When you will encounter the ox of your enemy or his donkey
wandering, you shall surely return it to him. (Shemos 23:4)
The Chofetz Chaim noted that if the Torah is so particular about the
money of another Jew, demanding the return of a stray donkey or ox even
of ones enemy, how much more so is the Torah concerned with the soul
of other Jews who have strayed from the path of truth.
Chazal (Bava Metzia 31a) derive from the double expression of you shall
return that one must even return the same lost object to his friend a
hundred times. This too applies to helping others find the truth of Torah.
They must do so even if it requires a hundred steps.
Rav Pam ztl spoke passionately about this concept on numerous occasions
(See first section of Moreh Derech). We have beautiful Yeshivos and Bais
Yaakovs, but its not enough. Every Jew has to feel a sense of
responsibility for the multitudes of neshamos who never had the
opportunity to learn about the beauty of their heritage. It is we who
Hashem will demand from. What have we done for His other children?
Did we invest any effort to return their strayed souls to their home?
You shall not cook a kid in the milk of its mother (Shemos 23:19)
This pasuk is the source of the prohibition against cooking milk and meat
together. If so, why doesnt the pasuk explicit say that one cannot cook
milk and meat together; why does it phrase it as prohibiting cooking a goat
in its mothers milk?
Rav Dovid Feinstein shlita (Kol Dodi) explains that the Torah is alluding
to a fundamental idea regarding education. It is unfathomable that a parent
would even entertain the thought of cooking his/her own child. Besides the
cruelty of such an act, it goes against the nature of a parent who only
wants the best for their child. Yet those parents that spare the rod by not
rebuking their child out of compassion and a deep desire for their children
to always be happy, are making an egregious error. Their mistaken love is
tantamount to cooking their own child in milk. A mother warms milk for
her infant and coos him, shielding him from any frustration or difficulty.
But beyond infanthood a child must learn to deal with the vicissitudes of
life. Shielding children from the events of life and from the consequences
of their actions robs them of valuable life experience, and ultimately stifles
their growth.
This is part of Yirmiyahus intention when he laments that (Eichah 4:10)
The hands of merciful mothers cooked their children. The well-
intentioned, yet misplaced mercy those mothers accorded their children
was unwittingly a great injustice.
Raising children entails the painful reality of allowing children to make
their own mistakes. Parents need to be there for support and guidance, but
we must ensure that we are never protecting them from the greatest teacher
of all, i.e. experience.
Rabbis Musings (& Amusings)
Erev Shabbos Kodesh Parshas Mishpatim/Shekalim/Mevarchim Chodesh
Adar
28 Shevat 5773/February 8, 2013
Written for ASHREI NEWS Ashars weekly newsletter Parshas
Mishpatim 5773
Its the biggest game of the year! There is no greater emotional hype in the
world of sports than the Super Bowl. Players and fans count down the days
until the showdown. The game begins with exhilarating passion as both
sides play their hearts out. Its what every kid dreams of and every player
hopes for. Its what motivates them throughout the season. Once the game
actually starts nothing could stop the momentum. Nothing at all! Well
almost nothing
Much of America saw it happen last Sunday. It was an unprecedented and
unimaginable event. The lights went out during the big game and
everything came to a screeching halt. All of the hype, all of the psyche,
and all of the momentum, it all stopped. The players returned to the
sidelines, fans sat back from the edge of their seats. Without those massive
lights the game could not continue. In the middle of the third quarter of
Super Bowl XIVII, the Ravens and 49ers had to wait it out. It was, what
we would dub, a yeshivishe matzav.
Parshas Mishpatim seems somewhat out of place. Since the beginning of
the Torah, way back after Simchas Torah, every parsha has been filled
with glorious stories, many miraculous, of our forefathers and ancestors.
Then in Chumash Shemot the story becomes more incredible as miracles
become commonplace throughout the plagues and Yetziat Mitzrayim, the
splitting sea, manna falling from the heaven, the war against Amalek, and
the great revelation of Matan Torah. And then suddenly the story seems to
come to a screeching halt.
These are the laws that you shall place before them. Klal Yisroel is
taught the laws of getting along with others, responsibility for property,
laws of damages, and laws of money.
It seems incongruous. What is the connection between the laws of daily
living and the exciting stories that precede them?
Being a Torah Jew does not only involve the excitement of the Chagim
and enjoying the beauty and meals on Shabbat. Being a Torah Jew entails
living like a mentch every day of your life. It includes how you act
towards others, how you speak to others, and how much you care about
others. Being a Torah Jew must shape and define every facet of your life.
It is not enough to perform in your Avodat Hashem when you are
centerfield and everyone is cheering you on. Its not enough to learn Torah
just to get good grades in yeshiva and to make your parents proud. Being a
Torah Jew means learning how to perform when the lights are out - in the
darkness when no one is there except you and Hashem.
If a Jew doesnt familiarize himself/herself, not only with the letter of the
laws of Parshat Mishpatim, but also with the spirit of the laws of Parshat
Mishpatim, he/she has not fulfilled his/her responsibility.
Throughout our lives we must not allow ourselves to become intimidated
by our opponents, even when the odds are against us. All we need is to get
that first down, and then to keep advancing. We must not fear the line of
scrimmage by being confident that we can break through the defense. But
most importantly, in life we must never stop playing the game and we
must never leave the field. Even when the lights go out we must still be
there battling.
Go Giants future Torah Giants of Ashar !
Shabbat Shalom & Good Shabbos, R Dani and Chani Staum
720 Union Road New Hempstead, NY 10977 (845) 362-2425
Rabbi Berel Wein
Arrogance
The line between arrogance and necessary self-confidence is indeed a thin
one. Yet we find throughout Torah and Talmud that arrogance is a
grievous character trait, so much so that one is allowed to go to the
opposite extreme of abject humility in order to avoid being ensnared in
behaving arrogantly.
A person, even one who strives for humility must nevertheless possess
self-confidence and self-worth. Though this is true for all human beings
generally it is especially true regarding Jews individually. Assimilation
and alienation from Judaism and the Jewish people and its destiny is
oftentimes occasioned by this lack of self-confidence and self-worth.
In an overwhelmingly non-Jewish world population and cultural system,
only the self-confident person can truly remain loyally Jewish. One of the
problems that beset our educational system is, to a certain extent, that it
destroys the self-confidence and self-worth of the student due to its
competitive nature, graded exams and selective awards.
From the Torah it seems that one-on-one education father to child was
the optimum system of education. However the practicalities of our
existence make this one-on-one scenario to be a rare and unlikely one. Yet
somehow, even in large classes with pronounced and visible
competitiveness obviously present, steps should be taken not to shatter the
feeling of self-worth of every individual student.
>:\D D"p\DOo\O trcdk trcd ihc 31
I have always felt that accomplishing this was and is the mark of the
master teacher much more so than the objective test scores achieved by
ones students. Many a so-called scholastic underachiever has risen to
greatness because one still had the capacity to believe in ones self and act
in life under that belief.
The Talmud teaches us that the Lord, so to speak, cannot abide with the
arrogant person. Unless one learns how to control ones own ego and deal
with ones self and others fairly and realistically one shuts God out, again
so to speak, from ones life no matter how superficially observant and
pious one appears to be.
The relationship to God is built on recognition of ones own human
qualities, failures, foibles and successes. A realistic self-evaluation will
always occasion a feeling of humility and subservience to the Divine.
The person who always knows better and more than anyone else, who
demands that others always bow to his will, is considered to be an evil
person in the eyes of the Torah. Such a person is so full of himself and
hubris that there is no room left within his heart and soul for Godliness to
enter and reside. If the road to Hell is paved with good intentions it is also
strewn with the debris of human arrogance and unwarranted hubris. Just
ask Haman!
An I know better attitude towards all problems, personal, societal or
national, will undoubtedly lead to error and even disappointment and
tragedy. The ability to listen to others, to consider others opinions and
sensitivities and to reconsider ones own previously held ideas and
solutions constitutes the foundation step on the heavenly ladder of
humility and holiness. Arrogance provides no avenue of escape for the
angst of the human soul.
The Torah warns us that arrogance leads to forgetfulness, especially the
bitter forgetfulness of the Creator. We recite in the Rosh Hashanah
prayers: Fortunate is the person who has not forgotten You and the
human being who has strengthened ones self through You. Arrogance is
a disease that distorts and can even destroy memory. It occasions
overwhelming pride in ones own accomplishments whether they be
deserved or not and warps ones vision of ones true place and purpose in
the Godly scheme of things.
It is interesting to note how uncharitable the rabbis of the Talmud were
towards the arrogant. Other character defects are much more easily
tolerated but arrogance remains a cardinal fault. The rabbis emphasized
this by stating in Avot: Be very, very humble. Apparently humble or
even one very is insufficient. One must be very, very humble!
Maimonides who rails against extremism and advocates the golden mean
of moderation in all of lifes issues and traits nevertheless encourages such
extremism when it comes to the trait of humility. There no possibility of
moderation exists, for once arrogance creeps into a persons behavior and
psyche the damage done becomes almost irreparable.
From Maimonides it appears that arrogance is also the ally if not the cause
of anger, the other unpardonable sinful character trait in his written works.
Anger stems from not having ones way all the time. Without arrogance
present one would be able to easily deal with not having everything go
ones way all of the time. Humility brings one to even-temperedness.
Shabat shalom, Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Berel Wein
Weekly Parsha
Mishpatim
The full acceptance the naaseh vnishma we will do and we will
hearken of the Torah by the Jewish people appears in this weeks parsha
rather than in last weeks parsha where the actual description of the
revelation at Mount Sinai is recorded. We are all quite aware that the
maxim that the devil lies in the details is incontrovertibly and unerringly
correct. General acceptance of the ideas and values of the Torah is
relatively easy to obtain from the people. Acceptance of and commitment
to the nitty-gritty details of Torah and Halacha is another more
complicated matter entirely.
The Torah does not record for us the full and unconditional acceptance by
the Jewish people until this weeks parsha, until after many of the details
of the Torah have been spelled out and published. Only when details of the
covenant are known can there be a true acceptance and agreement between
the parties here, so to speak.
Moshe, here, serves as the true advocate and attorney for Israel in
explaining, teaching and clarifying the laws of the Torah to the people. We
are witness on a daily basis of how general agreement on issues in
commerce, diplomacy and social relationships break down when put to the
detailed test of practical enforcement and behavior.
Everyone is in favor of peace, equal opportunity for all, tranquility at
home and in the family, national unity and other such noble ideas and
values. It is the details of practicality that are the cause of these goals
being unfulfilled for many people and nations. The Torah therefore
advances these details first before there can be a full acceptance of naaseh
vnishma by the people of Israel.
This idea goes to the heart of the discussion regarding conversions to
Judaism. Merely proclaiming that one wishes to be a Jew, without
realizing what that really entails, is pretty much of a sham. What are the
details of this covenant that one now wishes to enter into? Is it merely a
warm hearted, even sincere, embrace of very general principles of
monotheism and morality without knowledge of or commitment to the
halachic details that govern daily Jewish living?
Halacha does not demand that the prospective convert know everything
about Judaism before being accepted into the fold of Israel. But it does
demand that the prospective convert know a great deal about Jewish law
and life. Just being a good person or serving in the Israeli army, noble as
these accomplishments truly are, do not yet qualify for one to be easily
converted. Without knowing the details inherent in becoming a Jew, how
can one enter into an eternal agreement with binding commitments that
remain irrevocable?
The conversion process, which is a tactical and bureaucratic, and which
certainly can be improved upon, is a matter of acceptance, sincerity,
devotion and honest commitment. It should not be subverted by political
pressures, demographic considerations or misplaced compassion. Only in
knowledge and adherence to the details of the covenant of Sinai can the
survival and growth of the Jewish people and its spiritual advancement be
guaranteed.
Shabat shalom, Rabbi Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
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Rabbi Dr. Tzvi Hersh Weinreb-OU
Person in the Parsha
Parshas Mishpatim - Responsibility
I have to thank my dear parents, may they rest in peace, for many things. I
must especially thank them for having chosen to provide me with a
yeshiva day school education.
This was not an obvious choice back in the 1940's, for few parents chose
the day school option. Indeed, many of their friends advised them against
depriving me of a public school education, and the cost of tuition was a
great strain on my father's meager income. But I remember my mother
insisting that she wanted to teach me responsibility, and her belief was
that I would learn it best in a Jewish school.
Looking back on my early school years, I certainly cannot recall any
lessons specifically devoted to "responsibility". Learning the Hebrew
alphabet and then going on to study the fascinating stories of Genesis were
certainly interesting and exciting to me. But in those early grades, the
concept of responsibility never came up, at least not explicitly.
In the school I attended, Talmud study began in the fifth or sixth grade. It
was then that I first heard the word responsibility in the classroom and
began to learn what it really meant.
We were introduced to Talmud study with selected passages in the
tractates Bava Kama and Bava Metzia. The passages we studied were
almost exclusively based upon verses found in this week's Torah portion,
Mishpatim. And the single dominant theme of this week's portion is
unarguably responsibility.
I look back on my first exposure to Talmud, and to this week's Torah
portion as studied through its lenses, and remember the teacher
admonishing us, "A person is responsible for all of his actions, deliberate
or unintentional, purposeful or accidental, awake or asleep." It was a direct
quote from the Talmud, but he emphatically conveyed to us that it was
also a formula for life.
And, furthermore, it is a lesson derived from Parshat Mishpatim. Read it,
even superficially, and you will learn that we all are not only responsible
for our own actions, but also for the actions of the animals we own. We are
responsible for damage caused by our possessions if we leave them in a
place where someone might trip over them and harm himself. We are
responsible not only to compensate those whom we have harmed for the
damages they suffered, but are also responsible to compensate them for
lost employment or for the healthcare costs that were incurred by whatever
harm we caused them.
What a revelation to a ten year-old boy! How many ten year-olds in other
educational settings were exposed to these high ethical standards?
Certainly not the boys in the park with whom I played stickball, whose
parents had not opted for a day school education for them.
Even today, many criticize the curriculum of the type of education that I
experienced. They point to the many verses in this week's portion that
speak of one ox goring another and question the contemporary relevance
of such arcane legalities.
But when I studied about my responsibility for my oxen and the
consequences which applied if my ox gored you, or your slave, or your ox,
I was living in Brooklyn where I had certainly seen neither oxen nor
slaves. But I do not at all recall being troubled by that; nor were any of my
classmates.
Rather, we easily internalized the underlying principles of those passages.
We understood that all the laws of oxen were relevant even for us
Brooklyn Dodger fans. We got the message: Each of us is responsible for
the well-being of the other, be he a free man or the slave of old. We are not
only to take care that we avoid harming another, but we are to take care
that our possessions, be they farm animals, pets, or mislaid baseball bats,
do not endanger those around us.
32 >:\D D"p\DOo\O trcdk trcd ihc
There was so much more that we learned about responsibility from those
elementary, yet strikingly related, Talmud passages. For example, we
learned that a priest guilty of a crime was to be held responsible and
brought to justice, even if that meant "taking him down from the sacrificial
altar". No sacrificial altars in Brooklyn, then or now. But plenty of people
in leadership positions try to use their status to avoid responsibility for
their actions.
We learned that it was perfectly permissible to borrow objects from our
friends and neighbors, but that we were totally responsible to care for
those objects. We learned that if those objects were somehow damaged,
even if that damage was not due to our negligence, we had to compensate
the object's owner. Yes, we learned to borrow responsibly, but we also
learned the importance of lending our possessions to others, especially
others less fortunate than ourselves.
We learned that we were responsible to help others, and that that
obligation extended even to strangers in our midst; indeed, it extended all
the more to those strangers.
And we learned to be responsible for our very words, and to distance
ourselves from lies and falsehoods.
All this from a grade school introductory course in Talmud!
How valuable our Torah is as a guide to a truly ethical life, and how
fortunate those of us who learned these lessons early in life, or who
discover them at a later age, are!
What an opportunity we all have to awaken ourselves to these vital ethical
teachings by attentively listening to this week's Torah portion!
And how fortunate I was to have parents who sensed that it was essential
for their son to learn responsibility, and that enrollment in a school which
taught Torah and Talmud would help him learn it well!
Rabbi Mordechai Willig
TorahWeb
Hashkafa
The word chabura (bruise) is rendered by Targum Onkelos as mashkofei
(Shemos 21:25), which is an expression of beating. Likewise, a lintel is
called a mashkof, because the door bangs against it.
"Vayashkifu - and they gazed - upon Sedom" (Bereishis 18:16). All
hashkafa - gazing - in the Torah is for bad, except for "Hashkifa - gaze -
from Your holy abode" (Devarim 26:15). Great is the power of gifts to the
poor that transforms the attribute of anger into mercy.
These two statements of Rashi are related as follows: Banging is not only
physical, as one man bruises another or a door bangs against the lintel;
gazing can have a forceful impact on its subject as well. The expressions
"looks can kill," and "with daggers in his eyes" articulate this concept.
When the angels gazed upon Sedom they intended to destroy it.
How do gifts to the poor, on the other hand, transform "hashkifa" into a
blessing for Am Yisrael? It is not the gift itself but rather the
compassionate look that must precede and accompany it. When explaining
the possuk "When you will lend money to the poor person who is with
you" (Shemos 22:24) Rashi states that the words "who is with you"
instruct one to see himself as if he is the poor person. In order to assist a
poor person properly, one must feel his pain by looking at him
sympathetically. The gemara (Kesubos 111b) also emphasizes the power
and value of a kind look, stating, "one who looks at a person with a smile
is greater than one who provides him with milk." Chazal similarly state
elsewhere (Bava Basra 9b) that one who appeases a poor person with
comforting words, which, like a smile, must be accompanied by a kindly
gaze, is blessed more than one who gives him money.
In sharp contradistinction to this compassionate outlook was the culture of
Sedom, where giving charity was a capital offense (Rashi Bereishis 18:21).
Because they gazed with harshness upon the poor, the people of Sedom
were punished with blindness (19:11) and destroyed by the harsh gaze of
the angels (vayashkifu). Even more civilized people often look upon
others, especially the poor, with apathy or even hostility. In this sense, all
hashkafa is bad. Only gifts to the poor, inspired by and given with a kindly
gaze, transform the word hashkifa into Hashem's corresponding look of
blessing.
After blessing the people the Kohanim invoke "hashkifa", beseeching
Hashem to bless Am Yisrael, in the merit of "we have done what You have
decreed upon us" (Sotah 39a,b). What is the decree whose fulfillment
deserves Hashem's blessed gaze? It is not the words the Kohen utters but
rather the kindly gaze that must accompany them; the Kohen must stand
face to face with the people (38a) and bless them with love - be'ahava.
Upon doing so, as decreed, the Kohen beseeches Hashem to bless us by
gazing upon us kindly, mida k'negged mida.
Nowadays, the word hashkafa is used to mean religious outlook. Here, too,
hashkafa can be bad, if one is inappropriately hostile to another's point of
view. Adherents of different outlooks, even if clearly mistaken, should be
respected if they are sincere and genuinely act for the sake of Heaven.
Moreover, hashkafos other than one's own that are properly grounded in
Torah and espoused by qualified talmedei chachomim can be perfectly
legitimate alternate outlooks in serving Hashem.
The Jewish world can ill afford unwarranted personal hostility.
Unintentional sinners, and even heretics who weren't educated properly in
their youth, should be addressed with words of peace which can lead to
teshuva (Rambam Hilchos Mamrim 3:3). The Torah world has suffered
from personal recriminations and infighting between and within many of
its groups. One's conviction that his outlook is correct can and must be
articulated without demeaning proponents of a different perspective.
Gazing kindly upon others, whether poor people or legitimate hashkafic
opponents, is rewarded by Hashem's responding in kind and blessing Am
Yisrael and Eretz Yisrael. May we be worthy of these blessings.
Copyright 2013 by The TorahWeb Foundation. All rights reserved.
Rabbi Pinchas Winston
Perceptions
Parshas Mishpatim - Discipline
These are the judgments which you will place before them . . . (Shemos
24:1)
Justice can be a funny thing, especially when it seems so unjust. How
many times do both parties enter a court case expecting, hoping, to win,
and at least one walks out feeling as if he was taken advantage of? How
many people have walked away feeling as if justice had dealt them an
unjust blow?
Ideally, people should be able to work out their own disagreements, and if
they cant, it should be because each wants the other to win. They two
sides of the disagreement should come to court out of fear of causing each
other unnecessary loss, and after the court has decided in favor of one
party over the other, the losing side should be happy for the winner, and
the winning side should be disappointed for the loser.
Right. And french fries should be healthy for you.
Of course, that is the way it will be in Yemos HaMoshiach, at least with
respect to the way people will act towards one another. French fries may
still be unhealthy in the Messianic Era, but more than likely, we wont
want them anymore at that time, anyhow. Without a yetzer hara, who will
eat or enjoy anything that is not nutritious?
In Talmudic language, the yetzer hara is called the seor shbissa, or the
leaven in the dough (Brochos 17a). For, just as a little yeast added to a
small amount of dough can make it rise into a large loaf of bread, a little
bit of yetzer hara added to a person, which happened when the first man
ate from the Tree of Knowledge of Good and Evil, can make him blow up
into something much greater than he is, in a negative sense.
Here is a simple example of this. Have you ever gotten into an argument
with someone that became blown out of proportion? (Who hasnt?) It may
have started off as a quiet disagreement, but for some reason, all kinds of
hot buttons got pressed along the way, and voila! a yelling match ensued.
Even though you hear yourself yelling, you cant stop yourself, a little
voice inside your head says, If we dont win this, itll be bad news for the
entire universe!
Then someone else walks into the room, and hearing the shouting, tries to
calm everyone down. Sometimes it works, and sometimes it just
aggravates the situation. No, you dont understand, we plead, trying to
justify our hysteria. We may even drag them into the argument, and deal
with them as an evil collaborator of the other side.
Most arguments always come to an end, and with time, lose their
importance. In fact, sometimes, when remembering how angry and out-of-
control we became, we get embarrassed before ourselves, knowing that we
never had to get so excited or animated. If it had been video-taped, we
probably couldnt even stomach to watch ourselves again.
Even more amazing is how, when the same topic comes up again, this time
with a different person, or perhaps, in a different frame of mind, you do
not get so upset, or even upset at all. You even wonder what it was that got
you going the first time, unaware that it could easily happen again, if it
happens in a way to make your subjective, and therefore, defensive once
again.
This is the entire difference that the yetzer hara makes: it transforms an
objective person into a subjective one. It cleverly takes life situations, and
when were not looking, turns them into threatening crises, that make our
decisions a matter of fight-or-flight. When that happens, truth becomes
secondary to winning, and we have to go to Bais Din to solve our
problems, though not necessarily our feelings.
This does not mean that you are not right about what you claim against
another person. Even objective people can damage one another, and
become culpable to make amends. It means that subjective people see
everything that does not fit into their game plan as an existential threat,
and fight to win as if their very lives depended upon victory.
Some people, sadly, walk around like this all day long, argumentative
people in search of an argument. Most, I think, are relatively objective
about life, at least until the yetzer hara finds a breach in their objectivity,
and helps to transform their personalities, for at least the duration of the
fight. Its as if the yetzer hara makes people temporarily have a split
personality.
Its not what we want. Even if we enjoy the argument and walk away the
winner, its not what we want. As human beings, we like to remain calm,
in control, objective. Yes, it can be easier to capitulate to the yetzer hara
and allow yourself to become hysterical, to lose control, and to live a
subjective existence. But, in the long run, it hurts us a lot more than it
>:\D D"p\DOo\O trcdk trcd ihc 33
soothes us to be that way. We know that it is wrong to approach life, and
other people, that way, and we lose self-esteem.
Some gangsters wear pin-stripe suits and mow down everyone who gets in
the way with a sub-machine gun. Others dress like everyone else, and
mow down people who get in their way with psychological bullets, either
with hurting words, by applying excessive guilt, or by making it
impossible to reason with them, at which point giving in becomes, sadly,
more appealing.
You cant change such people; they have to realize that change is good for
them. But you can change yourself, which is what this parshah is telling
us. It could have easily begun where last weeks parshah left off, with
Moshe Rabbeinu going up into Heaven to receive the rest of Torah, as he
does at the end of the parshah. Instead, however, it broke up the two sides
of the story with a very detailed account of technical laws called
mishpatim. Why?
The answer is one word: Discipline.
Reins are to a horse, and a yoke is to a cow, what disciple is to a human,
the means by which to channel energy into a positive and creative
direction. As God told Moshe Rabbeinu in last weeks parshah, after
Moshe had told God that the people knew not to climb the mountain once
the Divine Presence descended over it, In their exuberance to know Me,
they may risk death and climb it anyhow.
It would have been a great act of love, wouldnt it have been? Yes, but that
is not what God wanted at that time. What He wanted from the Jewish
people at that unique and historic moment was not only great love and
devotion, but greatly disciplined love and devotion. He wanted a
productive love, not a destructive one which would have resulted if
people had lost their lives climbing the mountain out of love for God.
Discipline is mind over emotions. It is the ability to recognize what the
moment needs from us, in spite of what we might feel we need from the
moment. We work for history, not the other way around. Gods master
plan carries the day, and us as well, if we work with it. But, if we dont,
though we may declare victory by putting our wants and desires first and
demanding, and getting, what we want, in the end, we are the losers, as the
Talmud states:
Anyone who allows himself to be pushed by the moment, the moment will
be pushed off for him. But, anyone who pushes off the moment, he will
eventually be pushed off by the moment. (Brochos 64a).
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510-1053

HaRav Shlomo Wolbe Ztl
Bais Hamussar
This week's Dvar Torah is sponsored L'iluy Nishmas HaRav Yitzchak
Amram Ben Avraham Ashi Z"l.
Mishpatim
After enumerating many of the mitzvos, the Torah writes, "And you shall
guard everything that I have said to you, and the names of other gods you
shall not mention" (Shemos 23, 13). Rashi explains the connection
between the first half and second half of the pasuk. The Torah is implying
that worshipping other gods is tantamount to transgressing all of the
mitzvos, and conversely, refraining from idol worship is equivalent to
fulfilling all the mitzvos.
Rav Wolbe writes (HaMitzvos HaShekulos pg. 7) that it is quite
understandable why he who worships idols is compared to one who has
transgressed all the mitzvos. The Ramban explains this idea quite
succinctly: "Once one admits to another god, he has inevitably invalidated
everything that Hashem commanded - both positive and negative
commandments - for if there is another god then there is absolutely no
necessity to fear Hashem and heed His commandments." However, the flip
side of the coin is much more difficult to understand. Why is it that when
one refrains from avodah zarah, he is automatically considered as if has
fulfilled all the mitzvos? Isn't it quite possible that a person might realize
the uselessness of idols but still have no interest in keeping the mitzvos? If
we take a closer look at human nature we will succeed in answering this
question.
We say in the Shabbos morning davening, "There is nothing like Your
value in this world." Every person has a set of things that he values. Some
are of lesser importance and some of greater importance, and almost
always there is one thing that is of utmost importance. It might be money,
honor or even collecting stamps. Yet, the only true and absolute entity of
value is Hashem. The Rambam writes that everything a person does - his
eating, drinking, healthy activities etc. - should all be carried out with one
intention in mind: the service of Hashem. Often eating and drinking
becomes of intrinsic value in and of itself, and healthy activities (e.g.
sports) most certainly are perceived by many as something of supreme
value. Even wisdom can become an end unto itself. Taking anything that is
of value which should be used in the service of Hashem and assigning
importance outside the realm of avodas Hashem, is to a certain extent the
creation of an avodah zarah!
We can now understand why he who refrains from avodah zarah is
compared to one who has performed all the mitzvos. Refraining from
avodah zarah means that he perceives everything in the world as a means
of serving Hashem. There is nothing that has intrinsic value unless it is
used in His service. Such a person most certainly can be considered as if
he performed all the mitzvos since everything he does and values is with a
single purpose - the fulfillment of Hashem's commandments.
What role does money, honor, pleasure seeking or food play in our lives?
There is nothing wrong with any of the above - as long as they are used to
bring us closer to Hashem!
Maaseh Rav
The Mashgiach was asked by a Talmid, "How does one watch his eyes
when he's in the street?" The Mashgiach responded, "I think that the only
way to overcome, is if one is thinking in learning; if his head is occupied,
then he doesn't pay attention to anything else."
Aish.Com - Rabbi Ken Spiro
Jewish History Crash Course
Crash Course in Jewish History Part 34 - War For Jerusalem
by Rabbi Ken Spiro
The might of Rome could not be challenged.
In response to the revolt of the Jews, in 67 CE Rome sends out the
empire's most experienced commander, Vespasian, at the head of four
legions. This is a massive force. Each legion has 6,000 fighting men plus
an equal number of auxiliaries for a total of nearly 50,000 Roman soldiers.
(One of these four legions, the 10th is the most famous. It is commanded
by Vespasian's own son, Titus, and has a boar as its symbol.)
The Roman goal: the annihilation of those Jews who dared to rise against
Rome and who have heretofore (unbelievably) succeeded.
Shrewdly, Vespasian begins his campaign in the north. Any city or town
that resists his advance is utterly destroyed, its population slaughtered or
taken into slavery, the women raped, property pillaged. Then, the
surrounding area is denuded of trees and the fields strewn with salt to
ensure that nothing would grow there again.
While always brutal in warfare, the Romans surpass themselves when it
comes to the Jews. Their aim is to send a message throughout the Empire:
any resistance against Rome will end in total and complete devastation.
Vespasian hopes that by the time he turns to Jerusalem, the Jews will have
seen that resistance is futile and have surrendered.
But, even with four legions, Vespasian has a tough fight on his hands.
Josephus
One of the first to resist is the fortress of Jotapata, built on the slopes of
Mount Atzmon. Here the commander of the Jewish forces in the Galilee,
Yosef ben Mattisyahu -- better known to us as Josephus Flavius -- makes a
heroic stand, but cannot withstand the Roman onslaught.
When defeat seems certain, the Zealots of the group decide that it is better
to die at their own hands than to be sold into slavery or to watch their
families be mercilessly butchered by the Romans.
Thus, they make a pact to kill their own wives and children and then
themselves. Josephus is one of the few survivors; rather than kill himself,
he surrenders to the Romans.
Vespasian realizes immediately that Josephus could be useful to the
Romans and employs him as guide/translator and later as a chronicler of
the war.
Josephus' works have survived to this day. Among the foremost are
Antiquities and The Jewish War, the story of all of the events taking place
before, during, and after the Great Revolt, from 66 CE to 70 CE.
His account is unique as far as historical accounts go, because he is an
eyewitness to many things he writes about. (He differs in this regard from
other Roman historians, like Deo Cassius, who lived later and merely
repeated what they've read in official records.)
Of course, Josephus has his own slant on things. For example, he is writing
for the Romans, (which is probably why his works have survived intact),
yet he has been loyal to Judaism his whole life. So he seems to be trying to
please everyone at the same time, and you have to read him very
cautiously and very critically.
However, one thing that even his critics agree upon is that he is very
accurate concerning the physical descriptions of places and structures in
the Land of Israel. Archeology has verified many of his accounts.
Gamla
All during the summer and autumn of 67 CE Vespasian marches through
northern Israel suppressing Jewish resistance. Some surrender without a
fight - like Tiberias, for example. Some fight to the end.
One of the most heroic stories concerns the city of Gamla in the Golan
Heights.
Partially excavated and the center of a beautiful nature reserve, Gamla is a
must-see spot in Israel today. This site is unusual, because unlike most
cities in Israel that were destroyed, Gamla was never re-built by anyone
and is therefore considered to be one of the best-preserved Roman battle
sites in the world. The excavations show the city exactly like it looked on
the day of its destruction in 67 CE.
(Gamla stood covered by the sands of time for exactly 1900 years until
Israel won back the Golan Heights in 1967.)
Anticipating the Roman advance, the citizens of Gamla minted coins with
the imprint "To the Redemption of Jerusalem, the Holy." They believed
34 >:\D D"p\DOo\O trcdk trcd ihc
that on the outcome of their resistance rested the future of Jerusalem.
Sadly, they were right.
The Romans totally annihilated Gamla killing some 4,000 Jews. The
remaining 5,000 inhabitants, rather than waiting to be brutally slaughtered
by the Romans, jumped to their deaths off the cliffs surrounding the city.
(This is why Gamla is called the Masada of the north; we will discuss
Masada in the next installment.)
Jerusalem
In the summer of 70 CE, the Romans finally work their way to Jerusalem.
They surround the city and lay siege to it.
The Romans know that if they can destroy Jerusalem, they will destroy the
Jewish people, because Jerusalem is the center of their spiritual life.
Before the Great Revolt began, Jerusalem had somewhere between
100,000 and 150,000 inhabitants, but now, with refugees from other places
flocking in, the population is two to three times its normal size. It is
concentrated in two enclaves:
1. the Lower City, south of Har HaBayis [the Temple Mount] (this
section of Jerusalem is today outside the current city walls; today it is
called the City of David or Silwan in Arabic)
2. the Upper City, west of Har HaBayis [the Temple Mount],
inhabited by the wealthier folks and the priestly class (excavations of this
part of the city can be seen in the underground Wohl Museum)
The city is massively fortified. It also has huge storehouses of food. It has
a good water supply. Jerusalem can hold back the Romans for a long time.
So it seems like the Romans are in a very bad situation. They are trying to
besiege one of the largest cities in the ancient world which is remarkably
well fortified, which has a huge amount of food and water and a lot of
determined people who are not afraid to die.
Jerusalem could have gone done down in history as the only city that the
Romans couldn't take by laying siege. But it didn't.
The reason that it did not was Sinas Chinam, "senseless hatred among the
Jews."
Civil War
While the Romans are besieging the city on the outside, the Jews are
waging a civil war inside.
Forces of the various factions are occupying various parts of the city. Most
importantly, the Sicarii and the Zealots, led by Yochanan of Gush Chalav,
have control of Har HaBayis [the Temple Mount]. The unholy alliance of
Sadducees and Pharisees makes up the bulk of the moderate forces which
rule the rest of the city.
When the moderates attempt to remove the extremists from Har HaBayis
[the Temple Mount], Yochanan of Gush Chalav brings in non-Jewish
mercenaries, the Idumeans, who slaughter the moderate Jews.
As if that is not enough, the Zealots destroy the great storehouses of food
so that the people would have no choice but to fight or starve.
With the food storehouses destroyed, famine breaks out in the city and
desperate people try and sneak outside the walls to forage for food.
Anyone that is caught by the Romans is immediately put to death via the
standard Roman form of execution - crucifixion. So many die that the city
is surrounded by thousands of crucified Jews.
Meanwhile, the Romans continue their systematic destructions of the city's
defenses, layer by layer.
What happens next?
Yochanan Ben Zakkai
The leader of the Pharisees, Rabbi Yochanan ben Zakkai, sees that
Jerusalem cannot hold out. It's too late. But the Zealots are bent on
continuing their suicidal fight. So he formulates a plan.
At this time the Zealots are not allowing anyone to leave the city (as if
anyone wanted to flee to be crucified), except for burials. In a desperate
bid to try and salvage something from the impending disaster, Rabbi
Yochanan ben Zakkai has himself put in a casket and taken to Vespasian.
He greets Vespasian as if he were the emperor, to which Vespasian replies
that he ought to be executed for his remark. Not exactly a friendly
welcome. But Rabbi Yochanan ben Zakkai persists, telling Vespasian that
HaShem would allow only a great ruler to take Jerusalem.
Just then, a messenger arrives from Rome with a message for Vespasian:
"Rise, because Caesar has died and the prominent men of Rome have
decided to seek you as their head. They have made you Caesar."
Impressed with Rabbi Yochanan's ability to predict the future, Vespasian
asks him to name a wish.
Rabbi Yochanan asks to save Torah.
Vespasian gives Rabbi Yochanan a safe escort for the Torah sages of the
day to leave Jerusalem and to convene a Sanhedrin at Yavneh.
Could Rabbi Yochanan have asked Vespasian to spare Jerusalem?
Not likely. By then, the Romans had to prove a point. They would not
have spared Jerusalem. But Rabbi Yochanan's quick thinking spared
Judaism.
The Jewish people can always survive physical destruction. The much
bigger danger is spiritual destruction.
Because the Romans granted Rabbi Yochanan's wish, the sages survived,
the chain of transmission survived, and the Jewish people survived.
Meanwhile, now that Vespasian is emperor, he must return to Rome. He
turns the siege over to his son Titus and tells him to finish the job.
Author Biography: Rabbi Ken Spiro is originally from New Rochelle,NY. He graduated from Vasser College with a BA in Russian
Language and Literature and did graduate studies at the Pushkin Institute in Moscow. He has Rabbinical ordination from Yeshiva Aish
HaTorah in Jerusalem and a Masters Degree in History from The Vermont College of Norwich University. Rabbi Spiro is also a licensed
tour guide by the Israel Ministry of Tourism. He lives in Jerusalem with his wife and five children where he works as a senior lecturer
and researcher on Aish HaTorah outreach programs. This article can also be read at:
http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_34_-_War_For_Jerusalem.asp Copyright 2001
Aish.com - http://www.aish.com

Aish.Com - Rabbi Noach Weinberg ZTL
48 Ways to Wisdom
Way #18 The Use of Physical Pleasure
Did you ever begin a stimulating physical activity and then discover somehow
you can't extricate yourself? Have you ever bought a large ice-cream cone,
devoured it, and by the end found yourself feeling sick? You didn't really want
any more, but you finished it anyway.
"B'miut ta'anug" literally means "minimize physical pleasure." Human beings
are pleasure-seekers. Pleasure is energy. The more pleasure we have, the more
power we have for living.
But while physical pleasure is an essential part of enjoying life, we must learn
to harness it. Eating ice cream is great - but you don't want to pass the point of
diminishing returns!
Gourmet Living: "Identify & Intensify" Your Pleasures
When a wine connoisseur takes a glass of wine, he'll sniff it first, then put a
little into his mouth, swish it around, and if it passes his approval, swallow it.
The "drink" itself is just one aspect of the enjoyment.
Realize how many opportunities there are during the day for you to take
pleasure: seeing the sunrise, a breath of fresh air, a splash of cold water, a cool
refreshing breeze. Or it may be relaxing in a hot sauna, drinking a glass of
champagne, and then polishing off a steak and French fries.
The first time you try something new, you focused intently on what pleasure
you're having. You know just what part of the mouth tingles as you chew the
food, and how it lifts your spirits. All of this contributes to the experience and
enhances the enjoyment.
But what's happened since then? Sometimes we outgrow our need for a
particular pleasure; other times we simply get used to it. To help get you back
on track again, focus on what pleasure you should be deriving -and why you're
not.
The 48 Ways says: Be a gourmet about life. You'll be more particular about
what you get involved with, how you get involved, who you get involved with,
and why you get involved.
Articulate exactly what it is you enjoy about these various pleasures. Ask
yourself: What makes this taste good, look good, smell good, feel good? For
example:
Ice cream - cold, sweet, soft.
Friends - security, connectedness, sense of being understood.
Torah - clarity, wisdom, transcendence.
Apply your mind to each pleasure you partake of. Whenever you enjoy
yourself, take the time to acknowledge that pleasure. Swish it around in your
mind like a good wine, and prolong its taste. This extra sensitivity will give
you a deeper appreciation of what would otherwise be just raw sensation. And
this will motivate and energize you.
Is Physical Pleasure Evil?
Growing up in Western society, we may have heard the idea that "physical
pleasure is evil." This may stem from the Catholic view, where celibacy (for
example) is lauded, and bodily pleasure, such as intimacy, even within the
context of marriage, is considered a concession to man's weaker and baser
instincts. Therefore the most "holy Catholics" - priests and nuns - are celibate.
The Western world, on the other hand, takes the diametrically opposite position
and views life as solely the hedonistic pursuit of physical pleasure without any
restraints. People often engross themselves in stimulating physical activities as
an escape from dealing with more cerebral issues.
Judaism follows neither extreme. We take the middle road. Judaism teaches
that HaShem made a physical world not to frustrate us, but for us to enjoy.
Spirituality is not achieved by meditating alone on a mountaintop (though that
can be nice, too!), or by learning in an out-of-the-way monastery. HaShem
created this world for our pleasure.
Our Sages teach, for example, that the elderly should sit in the sun. No matter
how much an old person appreciates wisdom and learning, he also has to treat
his body well. Even when his physical strength has dwindled, he can still
derive delight from the warmth of the sun.
The Talmud say that if a person has the opportunity to taste a new fruit and
refuses to do so, he will have to account for that in the World-to-Come. What is
so special about fruits? HaShem could have created bland oatmeal with all the
vitamins and minerals necessary for our survival. But fruits are the dessert the
Almighty made for us. It's a labor of love. If you refuse to taste it, that shows a
lack of appreciation. Fruits help us to focus on the reality that the Almighty
created the world for our pleasure.
A Means, Not An End
There's no question that physical pleasure "is a pleasure!"
However, physical pleasure is not the ultimate experience either. It's only the
appetizer of life. Imagine inviting someone over to your house for a fancy,
four-course dinner. After serving them the melon, they thank you for a
wonderful dinner.
"What are you talking about?" you'd say. "We're just getting started. The best is
yet to come!"
That's Judaism's view of physical pleasure. It's just the appetizer of existence.
The Don't make the mistake of getting lost in the appetizer. If you make melon
the staple of your meal, it will never provide you all the nutrients you need to
be healthy and satisfied. Similarly, if you make physical pleasure the staple of
your pleasure diet, you will never be totally fulfilled.
>:\D D"p\DOo\O trcdk trcd ihc 35
Pleasure is a part of life, yet, on the other hand, you can't eat steak all day long.
There has to be some kind of balance between enjoying yourself, and over-
indulging.
When used wisely, physical pleasure should be a stepping stone to higher
pleasures. When we have learned to enjoy beautiful things, when our bodies
feel relaxed, we are more ready to tackle societal problems - violence,
unemployment, warfare. Dealing with those problems requires immense
emotional strength. Use physical pleasure to generate that strength.
Monitor yourself: "What is this pleasure really doing for me? Am I using it to
dull reality, or will it energize me to go on and accomplish?" When I have a
cup of coffee, I feel good. Now what will I do with that burst of energy?
Car & Driver
Judaism teaches that a body is to the soul as a car is to the driver. You have to
maintain your car mechanically, and fuel it with quality gasoline. If you abuse
your car, it won't take you where you want to go! And to keep it looking good,
you may want to take it the car wash and vacuum the interior, too.
But of course the car is not more important than the driver himself! We all
recognize that someone who neglects his family and instead spends endless
hours waxing and coddling his car has lost some sense of priority!
So too, with our body and soul. Sometimes you should indulge your body, so
your soul can accomplish more. After you've completed a difficult project, for
example, you might reward yourself with a meal at a fancy restaurant. Just be
careful not to misuse pleasure by avoiding confronting troubles or
responsibilities.
The name of the game is self-discipline, not oppression. Whenever you try to
rein in physical pleasures, a little voice inside us yells, "How terrible! It'll ruin
our life! We'll be so bored!"
The key: A controlled amount, and using it for the right reasons at the right
times. Otherwise, though we may get a "high," in the end we just cheapen
ourselves and the whole experience.
Connect The Physical To The Spiritual
Pleasure is based both on the physical experience, and the "meaning" behind
the experience as well. The more meaning you add to the physical experience,
the greater pleasure you'll have.
The Torah instructs us to recite a blessing of thanks to HaShem, before
partaking of any food or drink, or even when encountering phenomenon like
thunder or a rainbow. Saying a blessing gives us time to pause and reflect, to
remember that everything is a grand gift of pleasure. This can transform potato
chips from a "lust" into a "pleasure."
Jewish spirituality comes through grappling with the mundane world in a way
that uplifts and elevates. That's why yeshivas are always located in the center
of town, amidst the bustle of commercial activity. Jews don't retreat from life,
we elevate it. On Friday night, we raise the cup of wine and use it -- not to get
drunk -- but to make Kiddush and sanctify the Sabbath day. Spirituality, says
Judaism, is to be found in the kitchen, the office, and yes, even in the bedroom.
The 48 Ways says there is one sure-fire way to know whether you are attaining
raw physical pleasure, or a deeper spiritual pleasure. Use this handy chart to
decide:
Physical Pleasure is:
** transitory
** leaves you depressed
** an end unto itself
** unsatisfying
Spiritual Pleasure is:
** permanent
** energizing
** a means, not an end
** awakening
Minimize In Order To Maximize
Usually, people eat until they can't touch another bite. But the Shulchan Aruch,
the Code of Jewish Law, instructs us to eat only two-thirds of our capacity.
From both a physical and metaphysical standpoint, we're a lot healthier when
we stop before the meter reads "full." It's better for your digestion, your
waistline, and your self-esteem.
To avoid abuse, decide beforehand: How much of this pleasure will I be
taking? When we don't set a firm limit in advance, we often end up crossing the
line and regretting it. We may get lost in how we feel during the activity; at the
expense of how we feel after - which is even more important. So set yourself in
advance a precise limit. Then stick to it.
Before you enjoy a pleasure, ask yourself: What is it I expect to get out of it?
During the activity, ask yourself: Am I getting the intended pleasure? If not,
don't indulge. Make a conscious decision. Don't get lost in a bag of potato
chips.
All of this applies not just to what we eat, but to any form of physical
sensation, such as going to a movie or a baseball game. You have to know
when enough is enough, and not waste any more precious time on it.
After awhile, this approach to physical pleasure becomes second nature, and
you'll be proud of your power over the physical world.
How To Make The Transition
The best way to overcome bad habits is to be happy and engrossed in life.
When people lack direction in life, they are much more likely to develop a poor
self-image, and look for ways of "stroking" themselves. On the other hand, if
you have something you want to accomplish, you'll find it quite easy to mow
down your bad habits. When your energy and vitality are functioning at full
power, your "will-power" will, too.
Make a game plan. Strategize a growth schedule according to what you expect
to accomplish, and then shoot for a bit more.
A good way to break a bad habit is to hire a friendly "nudnik." Ask a friend to
point out every time you take more than one piece of cake, or nibble in-
between meals - or revert to whatever bad habit you want to change.
You can even set up a penalty system. Tell the nudnik: "If you catch me biting
my nails, then I'll pay you $50." At $50 a bite, you'll probably break your habit
long before you break your bank account!
Why Is "Physical Pleasure" An Ingredient In Wisdom?
To waste anything in life is foolish; to waste pleasure is absurd.
The body is to the soul like a car is to the driver. Keep the body
feeling good so the soul can tackle what life is about.
Appreciate that this world is a "pleasure world." Take the time to get
the true, lasting pleasures.
To pay for a pleasure and not enjoy it is illogical.
"Knowing what you are living for" is an enormous pleasure to strive
for.
Be careful - all material indulgence can be used as an escape.
Over-indulgence drains self-respect.
Don't "need" the pleasure. Take it when you can and enjoy it, but
don't need it. Otherwise, you're enslaved.
To get the most out of your pleasures, be full of vitality and purpose.
Be happy with life.
It's not easy to really have pleasure. You have to learn how. Savor
your pleasures like a gourmet to appreciate them properly.
Pleasure makes us feel it's good to be alive. Translate all your
pleasures into energy for living.
We need to break habits to have real pleasure. The body says you'll
have a nervous breakdown. Don't worry. Be tough.
Author Biography: Rabbi Noach Weinberg was the dean and founder of Aish HaTorah International. Over the last 40 years, his visionary educational programs have
brought hundreds of thousands of Jews closer to their heritage. Copyright 2002 Aish.com - "The 48 Ways to Wisdom" is culled from the Talmud (Pirkei Avos 6:6),
which states that "the crown of Torah is acquired by 48 Ways." Each of these is a special tool to help us sharpen our personal skills and get the most out of life. His
popular cassette series on the "48 Ways" has sold thousands worldwide.
.
The following columns on last weeks parsha were received after publication
1. Chicago Kollel Parsha Encounters page 35
2. Chicago Kollel Halacha Encounters page 36
3. Rabbi Yaacov Haber TorahLab page 37
4. Rabbi Mordecai Kamenetzky Parsha Parables page 37
5. Rabbi Shlomo Katz Hamayan page 37
6. Rabbi Label Lam Dvar Torah page 38
7. HaRav Shlomo Wolbe Ztl Bais Hamussar page 39



Community Kollel
Parsha Encounters
Parshas Yisro - All for the Truth
By Rabbi Chaim Schwartz
A Project Of Chicago Community Kollel
And Yisro, the priest of Midyan, father- in-law of Moshe, heard
everything that Hashem did to Moshe and to Yisroel, His people, that
Hashem took them out of Mitzrayim (Shemos 18:1).
Two aspects of this pasuk are puzzling. We can understand why the pasuk
would specify Yisros relationship to Moshe, so that we are aware of his
connection to Moshe and his family. Why, however, was it necessary to
tell us that he was the priest of Midyan? Second, Rashi explains that Yisro
heard about the splitting of the sea and the war with Amalek; what was so
special about these two incidents, and if they were so unique, why wasn't
hearing about just one episode sufficient to prompt Yisro to change?
In answer, we can consider the possibility that the splitting of the sea
wasn't just another makah afflicting the Mitzriyim; rather, that occurrence
actually highlighted the unique power and system of Hashem's judgment.
The Shira of Az Yashir seems to include contradictory descriptions of the
deaths of the Mitzriyim. They are compared, alternately, to lead, stones,
and straw, which exhibit different properties in water. Rashi (Shemos)
explains that the sinners who sinned least severely died like lead,
sinking straight to the bottom. Those whose infractions were more serious
perished like stones, which sink less quickly, while the worst sinners
bobbed up and down like straw until they finally died. Thus, we learn that
Hashem didn't just kill an entire nation of wicked people in one fell
swoop. Rather, each individuals destruction involved a degree of
suffering commensurate with his sins. The splitting of the sea was
therefore unique in that it provided insight on the just ways of Hashem.
The makos were just as miraculous but demonstrated less distinction; all
suffered equally when the water turned to blood, for example, and all first-
born Mitzriyim died.
Why then was this profound insight into Hashems cheshbonos, gleaned
from hearing of the splitting of the sea, not sufficient to influence Yisro?
Why did he also need to hear of the war with Amalek? The Ohr Hachaim
explains that Hashem might have performed the makos and splitting of the
36 >:\D D"p\DOo\O trcdk trcd ihc
sea just to punish the Mitzriyim. Those acts clearly showed Yisro that
Hashem was in charge. However, they did not provide an impetus to join
the Yidden. When Yisro then heard about the war with Amalek and
realized that Hashem was taking special care of the Yidden, who were
very dear to Him, he was convinced that his future was with Klal Yisroel.
The combination of these events proved the greatness of Hashem and the
uniqueness of His chosen people. Now we can understand why Moshe
repeated this information to Yisro, who was already familiar with the
facts. Through the pasuk for (the sake of) Yisroel, His people, Moshe
indicated to Yisro that even the punishment of Egypt wasn't a response to
their sin, but rather for the sake of Yisroel, His chosen people.
Still, why was it imperative to state that Yisro was the priest of Midyan?
Such an appellation seems to be derogatory. The Ohr Hachaim answers
that a priest enjoys both a high position and a strong attachment to his
idol. Giving up these benefits to join Klal Yisroel as an outsider entailed
great sacrifice. The pasuk is telling us that once Yisro recognized what
was right, nothing else mattered.
Such sacrifice was actually characteristic of Yisro; he already gave up
everything for truth. The Gemara (Sotah 11a) says that Yisro was an
advisor to Pharoah and fled for his life because he was unwilling to serve
as an accomplice to Pharoahs plan to enslave the Yidden. He could have
remained quiet but instead acted based on his understanding that Pharoah
was wrong.
Throughout our lives we face tests as well. Yisros conduct teaches us that
we must not compromise but must be willing to suffer discomfort for the
sake of truth, justice, and the Torah way.
Rabbi Schwartz is a full-time member of the kollel.
Chicago Community Kollel
Halacha Encounters
Switched Coats
By Rabbi Moshe Rosenstein
It has happened to almost everyone at some point in their lives on the
coldest Shabbos night of the year, after davening, Reuvain walks over to
the coat rack to get ready to bundle up and brave the elements. As he
chats with his friends, he leafs through the hanging coats, wondering if he
may have left his coat on the other rack. One by one his friends find their
coats and leave, bidding him a Good Shabbos. Finally, Reuvain is left
alone in the coatroom with only one coat left on the rack. While it does
indeed look nearly identical to his, he knows it is not, as his had a small
tear in the back of the left pocket. Looking outside at the howling wind
and whirling snow, looking around him and realizing that he is the last
one left in the shul and some other Chicagoan is toasty warm in his coat,
Reuvain scratches his head and wonders if it is permissible to take that
one coat that was left behind for him.
The Halachic Background
The Gemora [Bava Basra 41a] and Shulchan Aruch [Choshen Mishpat
136:2] are clear regarding this din. If someones clothing was switched in
a house of mourning or a house where there was a party, he may not use
the [clothing that was switched with his own]. The Shulchan Aruch is
discussing a case where the switch has already taken place, and only later
did the parties realize that the item they had taken is not their own. The
Halacha, however, is the same if one realizes that his item was taken and
another item accidentally left in its stead. He may not take the item that
does not belong to him even though his item was taken by the owner of
the item left behind. The reason for this prohibition is that since the real
owner is not present to allow use of his item, borrowing (i.e. using) that
item is forbidden and is considered to be gezel, stealing [shoel shelo
midaas].(1) Depending on the circumstances, the item left behind may
indeed have the status of an aveidah, a lost item, and the finder may have
the responsibility to see to it that it is returned to its rightful owner
(hashavas aveidah). However, this in no way would permit him to use the
item in the interim. The only time it is permissible to use an aveidah that
one finds is if it is picked up after the true owner realizes his loss and
gives up hope of finding his item. This status is referred to as yeiush.
The ramifications of this status will be discussed below.
The Practical Halacha
We will discuss how the poskim instruct us to deal with various different
practical scenarios of switched articles of clothing.
An item is missing and there is another, similar item left in its place:
Even if one is completely certain that his item (coat, towel, hat, etc.) was
taken accidentally and he is certain that the item left behind belongs to the
person who took his (i.e. it is very similar and hanging in the same place
his was left), under most circumstances it will not be permissible for him
to take the item left behind, even for temporary use.
There is, however, an exception to this rule. If the finder can assume that
enough time has passed and the true owner of the item left behind has
already realized that he accidentally took the wrong item, it is permissible
for the finder to take and use the item left behind.(2)
He must have taken the wrong item home this is similar to his coat,
but its not his:
Even if he already took the item home accidentally, and only then realizes
that it is not his own, it is not permissible to use the item. If there is a way
for him to find out whose it is, he should do so. Otherwise, the item
should be treated like an aveidah and he should return it to the place he
took it from, as the real owner may return to look for it there. Even after
the lapse of a significant amount of time, and even if we can be sure that
by now the original owner has given up finding his item (yeiush), it will
still not be permissible to use the item. Since when it was originally taken
yeiush did not yet set in, it is considered to have been stolen by the
finder. Therefore, it is an item that came into his hands in a prohibited
manner and may not be used.
Some poskim, however, do not consider this a permanent status. They
contend that if two criteria are met, the finder may indeed use the item he
took home. If both
a very long time has passed and
the finder knows for sure that his original (now lost) item is in the hands
of the owner of the item he now has.
If these conditions are met, the poskim say, it can be assumed that the
original owner has not only given up hope of finding his item, but he has
also resolved himself to considering this switch permanent.(3) Some add
that before using the item the finder should estimate its monetary value
and write in his monetary record books that should he find the actual
owner he will pay him back for the item.(4)
There is, however, an exception to this leniency. If the switched items are
exactly the same, then there is no way for the finder to ever be sure that
the original owner has even realized that a switch took place. Under these
circumstances, it will not be permissible for him to use the item he has
found.(5)
A prevalent custom not to be particular about allowing use of an item.
There are certain rulings found in the later poskim that should be
mentioned regarding this topic. As with all issues of this nature, a shailoh
should be asked if one feels that a situation has arisen that would require
clarification of the Halacha.
The Aruch HaShulchan(6) ruled regarding switched galoshes that since it
is the norm to leave all the galoshes together at the entrance to a building,
and since the prevalent practice is not to be particular about letting others
take ones own galoshes, this halacha would not apply. HaGaon Rav
Moshe Feinstein ztl, however, limited the application of this ruling only
to a situation where there is a clearly defined minhag not to be particular
about switching items. In a situation where there is no well-defined
common practice, one may not be lenient even regarding common,
everyday items.(7) Rav Moshe ztl suggests that every shul (or other
public place) have a well defined policy clearly posted regarding this
matter. That would, in effect, make the minhag of that institution clearly
defined.(8)
1. See Rashbam B.B. s.v. harei zeh and Shulchan Aruch C.M. 358:5
2. Pischei Choshen vol. 1 Aveidah 4:19:45. Rav Yisroel Belsky shlita is
also quoted as ruling this way in Halacha Berura vol 5, 12.
3. Pischei Choshen ibid. Rav Bloi shlita maintains that under these
circumstances the switch may be viewed as an actual sale. Under these
circumstances, even if the item was originally taken bissur, it would now
be permissible to use.
4. Mishpitei HaTorah vol. 3 3:17. [He does not mention the reasoning
above in note 3.]
5. Pischei Choshen ibid. s.v. ela.
6. C.M. 136:2
7. Iggeros Moshe O.C. 5:9.7 regarding switched davening jackets in a
shul.
8. It should be noted that a more encompassing leniency is to be found in
the poskim. HaGaon Rav Yaakov Kaminetsky ztl, in a seemingly novel
approach to this halacha, is quoted as ruling that it is permissible for the
finder to take the coat item left behind. Since the first person to take the
wrong coat in effect stole the coat that he took, the one whose coat was
taken may take the coat left behind as payment for the stealing of his
coat. While the ruling does not include the following caveat, it would
seem clear that this would only be permissible if the coat left behind is of
equal or lesser value to the coat that was taken. See there for more details
regarding this ruling.
Rabbi Rosenstein, an alumnus of the kollel, is the dean of Tomer Devorah
seminary in Eretz Yisroel.
Rabbi Yaacov Haber
TorahLab
The Disappointing G-d
The magnificent description of the Sea Splitting and then just forty days
later, the prophecy of all prophesies, the Giving of the Torah to Moshe on
Mt. Sinai taught the Jewish people that there were no boundaries on this
>:\D D"p\DOo\O trcdk trcd ihc 37
Earth. Anything can happen! If G-d wills it, there is no nature and there is
no separation between Heaven and Earth.
Even a simple person at the sea saw more than the great Prophet
Ezekial. What did that simple person see? That the world belongs to G-d,
and that G-d can do with it what ever He pleases. The Children of Israel
also saw that G-d was willing and able to move oceans and veils for them.
To this our ancestors burst out in song - they sang Shira.
In this state of Euphoria we travelled three days. The high seemed to last
three days until hunger and thirst set in. There was no water, and the
spring that we found was bitter and undrinkable. We complained of thirst.
Where is G-d? Where are those miracles? What happened? The euphoria
was replaced with disappointment.
Moshe fixed the water problem but then we became hungry. We need
food! What happened to our sea splitting G-d?. G-d brought us the
Manna but that too seemed to lose its impressiveness. We complained
about the Manna. Throughout our journey of forty years we ate Manna.
The righteous ate the Manna but so did Korach and Zimri, and so did the
Jewish men that found the daughters of Moab. It ceased to be impressive.
We travelled a bit further and came upon a place called Eilam. There they
found twelve springs and seventy date trees (15;22) The Mechilta
explains that this symbolized the twelve tribes of Israel and the seventy
elder leaders of our people. It would be like walking in a barren desert and
finding your own initials drawn in the sand. G-d is with us again!
By the time they reached Mt. Sinai they learned that for the Jew there are
two realities. We can be entirely above nature; or we can be governed by
its laws. We can be like the Stars of the Heaven but we can also be like
the Sand of the Earth.
In the desert we were exposed to the reality of being a Jew. We can suffer
the Holocaust and even before we begin to brush off its dust, we
experience G-ds gift of the State of Israel. Even as we are dispersed
amongst the nations we are experiencing an ingathering of the exiles.
In the desert we did not learn to rely on miracles; rather we learned to rely
on G-d.
Rebbe Nachman of Breslav commented, Personally, I prefer a G-d that I
dont understand, to a G-d that thinks like me.
Rabbi Mordechai Kamenetzky
Parsha Parables
Dedicated in loving memory of Mickey Berger ob"m HaYeled Meir
Yechezkel ben yblct'a Yosef Avraham Mordechai by Mr. & Mrs. Joseph
Berger
Parshas Yisro - Save us From the Saviors!
After a long while, Moshe finally reunites with his father-in-law who is
indeed "jubilant about all the good that the Lord had done for Israel, that
He had rescued them from the hands of the Egyptians
." (Exodus 18:9) "Yisro said, '
Blessed is Hashem, Who has rescued you from the hands of the Egyptians
and from the hand of Pharaoh, Who has rescued the people from the hand
of the Egyptians'" (ibid v.10).
Read the verse again slowly. What did Yisro say? "Blessed is Hashem,
Who has rescued you from the hands of the Egyptians and from the hand
of Pharaoh, Who has rescued the nation from the hand of the Egyptians."
Why does Yisro add the last 11 words? Yisro simply should have said,
"Blessed is Hashem, Who has rescued you from the hands of the
Egyptians and from the hand of Pharaoh." The last 11 words, "Who has
rescued the people from the hand of the Egyptians" are redundant. Yisro
already thanked Hashem for saving us from the Egyptians. Why does he
repeat it?
The Story
The rise of Communism and the Bolshevik revolution was self-heralded
by its leaders to save the people from overthrow the bourgeoisie and
create a state led by the working class. With the death of Lenin, Stalin,
muscled his way into power, and espoused the same ideals while
ruthlessly killing millions whom he suspected, had opposed him.
But as the savior of the people, the mere mention of Stalin's name was
supposed to draw applause and non-stop cheering. Russian exile and
author, Aleksandr Solzhenitsyn in his work, The Gulag Archipelago,
writes a story about a district party conference that was held in Moscow.
It was presided over by a new secretary of the District Party Committee,
replacing one recently arrested. At the conclusion of the conference, he
called for a tribute to Comrade Stalin with "stormy applause, rising to an
ovation." Of course, everyone stood up (just as everyone had leaped to his
feet during the conference with every mention of his name) and
applauded. The hall echoed with "stormy applause, rising to an ovation."
For three minutes, four minutes, five minutes, the "stormy applause"
continued. People were tiring, palms were getting sore and arms were
aching. The older people were panting from exhaustion. It was becoming
insufferably inane even to those who adored Stalin. However, who would
dare to be the first to stop?
The secretary of the District Party had called for the ovation, but he was
afraid. He had taken the place of a man who'd been arrested. NKVD men
were still applauding and watching to see who would quit first! And in
that obscure, small hall, unknown to the "great leader" Stalin, the applause
went on. Six, seven, eight minutes! They couldn't stop now unless they
collapsed with heart attacks!
The director of the local paper factory, an independent and strong-minded
man, stood with the presidium. Aware of all the falsity and all the
impossibility of the situation, he still kept on applauding! Nine minutes!
Ten! After eleven minutes, the director of the paper factory assumed a
serious expression and sat just down in his seat. Suddenly the universal,
uninhibited, indescribable enthusiasm disappeared. To a man, everyone
else stopped dead and sat down. They had been saved!
That same night the factory director was arrested. They easily pasted ten
years on him on the pretext of something quite different. But after he had
signed Form 206, the final document of the interrogation, his interrogator
reminded him: "Don't ever be the first to stop applauding!"
The Message
I once heard an ingenious interpretation of the posuk. The Midrash
explains that at first Pharaoh had allowed the Egyptians to harass the
Jews, even attack them. He would then intervene as a savior and gain the
trust of the Jews. After the Israelites trusted Pharaoh, he then forced them
to work and treated them miserably.
Now we can understand what Yisro meant. Yisro thanked Hashem, not
only from saving the Jews from the Egyptian, but from the very Pharoah
(lowercase) "who saved them from the Egyptians!" Indeed, Yisro
realized that "Hashem has rescued you from the hands of the Egyptians
and from the hand of Pharaoh, who (allegedly) "rescued" the nation from
the hand of the Egyptians." He saved us from the Stalin who "saved us"
from the bourgeoisie!
We Jews often need salvation not only from the mobs and lowlifes who
attack us, but from the so called leaders who claim to "save us" from the
hands of those attackers as well! Good Shabbos! 2013 Rabbi Mordechai
Kamenetzky
Rabbi Shlomo Katz
HaMaayan
Parshas Yisro The Misplaced Letter
Volume 27, No. 17
Sponsored by Irving and Arline Katz on the yahrzeit of father Chaim
Elizer ben Avigdor Moshe Hakohen ah
In the Aseret Hadibrot in our parashah, we read (20:8), Zachor /
Remember the Sabbath day to sanctify it. In the Aseret Hadibrot in
Devarim (5:12), we read, Shamor / Safeguard the Sabbath day to sanctify
it. The Gemara (Shevuot 20b) teaches that G-d uttered Zachor and
Shamor simultaneously, something that no human mouth can utter and
no human ear can comprehend [absent a miracle].
R Yehuda Loewe zl (the Maharal of Prague; died 1609) asks: What is
the purpose of G-ds uttering Zachor and Shamor simultaneously?
Some say, Maharal writes, that it is so that our Sages would equate the
two phrases and derive the principle: Whoever is obligated to safeguard
Shabbat, i.e., whoever is prohibited from doing melachah / work on
Shabbat, is obligated to remember Shabbat. This teaches that women are
obligated in kiddush, which they otherwise would not be because kiddush
is a mitzvat aseh shehazman gerama / an affirmative commandment
which is time-dependent. However, Maharal argues, we would have
derived the same law if Hashem had just said, Zachor veshamor /
Remember and safeguard the Sabbath day to sanctify it.
Rather, he writes, the two phrases were uttered simultaneously to teach us
that they are equally essential to proper Shabbat observance. Had the
Torah said only, Shamor / Safeguard the Sabbath day, we would have
thought that the Shabbat is sanctified if we merely refrain from working;
we do not need to do anything to imbue the day with sanctity. On the
other hand, had the Torah said only, Zachor / Remember the Sabbath
day, we would have thought that the Shabbat is sanctified if we just
recite kiddush, no matter what else we do on the Sabbath. Now we know,
however, that only with both aspects--refraining from melachah and
actively sanctifying the day--do we properly observe Shabbat. (Gur
Aryeh)
Yitro, the father-in-law of Moshe, took an olah-offering and feast
offerings for Elokim, and Aharon and all the elders of Yisrael came to
eat bread with the father-in-law of Moshe before Elokim. (18:12)
Why did they eat, so-to-speak, before Elokim--the Attribute of Justice,
which is associated specifically with yirat shamayim / fear of Heaven?
R Mordechai Leifer zl (1824-1894; Nadvorna Rebbe) explains: Praying
and studying Torah should in fact be done with love of G-d. However,
when it comes to matters of this world--eating, drinking, and other
physical needs--the trait of fear of G-d should predominate [in order to
promote restraint]. (Divrei Mordechai p.7)
Hashem descended upon Har Sinai to the top of the mountain.
(19:20)
You have seen that I have spoken to you from heaven. (20:19)
R Yitzchak Isaac Chaver zl (1789-1852; rabbi of Suvalk, Lithuania)
writes that, in these two verses, Hashem reveals the two different ways
that He will relate to us, depending on whether or not we are doing His
will. On the first verse above, Hashem descended upon Har Sinai, the
38 >:\D D"p\DOo\O trcdk trcd ihc
midrash comments that Hashem tore open all of the heavens, and they
saw His Honor. This is His relationship with us when we do His will.
We read (19:18), All of Har Sinai was smoking because Hashem had
descended upon it in the fire. Likewise, we read (Devarim 4:36), On
earth He showed you His great fire, and you heard His words from the
midst of the fire. The nature of fire is to break things down to smaller
parts until only basic elements are left. So, too, the purpose of the fire at
Har Sinai was to say: Nothing really exists in the world besides Me
[see below]; therefore, nothing can or should come between us.
The second verse above, You have seen that I have spoken to you from
heaven, implies distance. When we are not doing His will, Hashem does
not reject us, but he does act more distant. This same distance is implied,
as well, in the other half of the verse from Devarim (4:36) quoted above,
From the heaven He caused you to hear His voice in order to teach you.
(Haggadah Shel Pesach Yad Mitzrayim)
What do we mean when we say that nothing really exists in the world
besides Hashem? Surely we are not figments of our own imaginations!
R Yisrael Elya Weintraub zl (Brooklyn, N.Y. and Bnei Brak, Israel;
1932-2010) explains: The term existence in this context refers to
something that is independent of any other power. In that sense, the only
thing that exists is Hashem. When Hashem created the world, He
created another concept that we call existence, but that is an existence
which is dependent on His continuing desire that it be so and, thus, is very
different from His existence. (Yirat Chaim Al Nefesh HaChaim p.3)
I am Hashem, your Elokim . . . You shall not have other gods. (20:2-
3)
R Elazar Menachem Shach zl (1898-2001; rosh yeshiva of Yeshivat
Ponovezh in Bnei Brak) writes in the name of R Yitzchak Zeev Halevi
Soloveitchik zl (1886-1959; the Brisker Rav): Parallel to G-ds
declaration, I am Hashem, your Elokim, we proclaim in Shema,
Hashem is our Elokim. Parallel to G-ds command, You shall not have
other gods, we proclaim in Shema, Hashem is One.
He continues: This is why, when one recites the word Echad / One in
Shema, he should have in mind that G-d reigns over the upper worlds, the
lower worlds, and all four points of the compass. Why have this intention
only when reciting the second half of the verse (Hashem is One) and not
when reciting the first half (Hashem is our Elokim)? Because the first
half of the verse refers to G-ds Essence (I am Hashem), which cannot
be described in terms of place (the upper worlds, the lower worlds, and
all four points of the compass). Only when we say that Hashem is One,
to the exclusion of any other gods, can we speak of place, which is the
realm in which idolatry exists. (Quoted in BEmunah Sheleimah p.6)
Why does our verse use the word Anochi for I instead of the more
common Ani?
R Mordechai Neugroschl shlita writes: The Hebrew word anach means
a plumb line or level. Thus, the first word of the Aseret Hadibrot teaches
us that the Torah is the tool by which we can tell if we are on a straight
path. (Midarchei Halev Hayehudi p.9)
From the Haftarah
Lmarbeh / To him who will be great in authority, and have peace
without limit upon the throne of David . . . (Yeshayah 9:6)
The word lmarbeh in this verse is unique in having a mem sofit /
final mem (rather than a regular letter mem) in the middle of the
word, the only such instance in Tanach. R Yitzchak Isaac Chaver zl
(1789-1852; rabbi of Suvalk, Lithuania) explains:
Our haftarah contains a prophecy told to King Achaz regarding the birth
of mashiach. The Gemara (Sanhedrin 94b) teaches that King Chizkiyah,
son of Achaz, should have been mashiach, but he lost that opportunity by
failing to sing a shirah / song of praise and thanksgiving after Hashem
saved Yerushalayim from the Assyrian king Sancheirev. As the midrash
Perek Shirah relates, every creation sings shirah, which is, R Chaver
writes, what gives that creation the ability to exist. That is why we say,
David Melech Yisrael chai vekayam / David, King of Yisrael, lives
and exists, for he was the ultimate composer of shirah (i.e., Tehilim).
Had Chizkiyah continued the legacy of his ancestor, King David, he
would have enabled the world to exist forever in its perfected state.
Instead, the final letter mem [which is closed on four sides; unlike a
regular mem (), which is open] alludes to four sources of light that
were closed as a result of Chizkiyahs failure.
R Chaver continues: The first of these four sources of light is shalom /
peace and harmony. The Mishnah (end of Tractate Uktzin) teaches that
Hashem found no vessel for holding blessings other than shalom. Thus,
Birkat Kohanim / the priestly blessing ends with the word shalom, as
does Shemoneh Esrei. And, the future state to which we aspire, i.e., Olam
Haba, is one in which our spiritual soul and physical body will exist in
perfect harmony / shalom with each other.
The other three sources of light are alluded to in the Gemara (Chagigah
5b), which comments on the verse (Yirmiyah 13:17), My soul will cry
tears in its hidden chambers . . . and if tears will flow freely, my eye will
drip tears, as follows: What are these three tears? One for the first Bet
Hamikdash, one for the second Bet Hamikdash, and one for bitul Torah /
the neglect of Torah study.
The first Bet Hamikdash is the symbol of the second light-- prophecy,
which existed until the end of the first Temple Period. The second Bet
Hamikdash is the symbol of the third light-- hashgachah pratit / G-ds
direct involvement in mans affairs, which was more evident until the
second Temple was destroyed (see Avot 5:5). Finally, bitul Torah refers
to the relative lack of clarity among Torah scholars compared to prior to
the Temples destruction. All of these -- shalom, prophecy, hashgachah
pratit, and clarity of Torah -- were meant to be found among us after the
Exodus and the Giving of the Torah and will be returned to us at the time
of mashiach. (Haggadah Shel Pesach Yad Mitzrayim: Poteiach Yad)
Copyright &copy 2013 by Shlomo Katz and Torah.org. The editors hope these brief 'snippets' will engender further study and discussion of Torah
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510-1053

Rabbi Label Lam
Dvar Torah
Parshas Yisro - What Happened
And Moshe's father in law, Yisro, the chieftain of Midian, heard all that
G-d had done for Moshe and for Israel, His people that Hashem had taken
Israel out of Egypt. (Shemos 18:1)
And Yisro heard: What news did he hear that [made such an impression
that] he came? The splitting of the Red Sea and the war with Amalek.
(Rashi)
Moshe told his father in law [about] all that Hashem had done to Pharaoh
and to the Egyptians on account of Israel, [and about] all the hardships
that had befallen them on the way and [that] Hashem had saved them.
Yisro rejoiced about all the good that Hashem had done for Israel, that He
had rescued them from the hands of the Egyptians. (Shemos18:8-9)
Yisro rejoiced: Heb. , and Yisro rejoiced. This is its simple meaning.
The Aggadic Midrash, however, [explains that] his flesh became prickly
[i.e., gooseflesh] ( )
Yisro hears about the splitting of the sea and the war with Amalek and
decides to join the Nation of Israel in the desert. Then Moshe tells him of
the very same events and his flesh becomes prickly- goose bumps-
(Chidudim). Whats the difference between the account that Moshe told
his father in law and the version that Yisro had heard before? What
motivated Yisro to make the big move? What did Moshe add?
Theres an amazing story that took place in the north of the Land of Israel.
A boat filled with secular college students was gliding through the waters
of the Kineret Sea in the Galilee when a young girl was suddenly bumped
off the vessel. The young lady was floundering in the water as everyone
looked on in horror. Another smaller craft filled with a young Rabbi and a
few students was in the immediate vicinity and the Rabbi leapt into action.
He heroically jumped into the water without a moment of hesitation. He
pulled her to shore where he applied whatever methods of resuscitation
necessary to revive the almost drowning victim.
By the time she was already beginning to percolate with signs of life a
small crowd of interested spectators had gathered closely by. One of them
was a young man from the boat from which the girl had bounced
overboard. After having witnessed the entire rescue procedure he asked
the Rabbi in a rather cynical tone, I thought you arent allowed to touch a
girl!? The Rabbi looked at him and retorted sharply,Where were you
when she was drowning?! The fellow had no answer. He was stricken
silent.
The girl herself was so grateful to the Rabbi that she asked him what she
could possibly do to repay him for having rescued her. His only request
was that she should join him and his family for a Shabbos! She did just
that and gladly! She loved her first Shabbos and she came back again and
again. Eventually she became like a daughter and a regular Shabbos guest
in their home.
In the meanwhile this young man who asked the crude question that
earned the harsh response was left to ponder his ways. His introspection
led him to seek out a Torah class which brought him to Shabbos and he
too became a Shomer Shabbos.
One Shabbos he found his way to the table of that Rabbi. They barely
recognized each other but he did remember their guest, the young lady.
They were reintroduced that Shabbos and eventually they began to date
and got married. Amazing! The day the Rabbi saved the girl, he saved
really rescued both of them and their future generations.
When Yisro heard about the rescue of the Jewish Nation by the water and
then he saw that there was still room in the heart of humanity for the
cynicism of Amalek he knew he could not remain a neutral party to
history. He had to choose a side, take a firm stand. So he came to join the
Jewish People. Then he heard what happened from Moshes holy mouth.
Now, this was not just a news story or history. It was the total truth! It was
Divre Torah! He was able to grasp the entirety of the picture, the unity-
chidudim. With his flesh he sensed the enormity of what happened.
DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning
Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email learn@torah.org to
get your own free copy of this mailing. Need to change or stop your subscription? Please visit our subscription center, http://torah.org/subscribe/ --
see the links on that page. Permission is granted to redistribute, but please give proper attribution and copyright to the author and Torah.org. Both the
author and Torah.org reserve certain rights. Email copyrights@torah.org for full information. Torah.org: The Judaism Site Project Genesis, Inc. 122
Slade Avenue, Suite 250 Baltimore, MD 21208 http://www.torah.org/ learn@torah.org (410) 602-1350 FAX: (410) 510-1053

HaRav Shlomo Wolbe Ztl
>:\D D"p\DOo\O trcdk trcd ihc 39
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This week's Dvar Torah is sponsored L'iluy Nishmas Hagaon Hatzadik
Rebbi Yitzchak Dov ben Moshe Aryeh zt"l.
Yisro
Throughout Parshas Yisro Rashi explains that the purpose of Matan Torah
was to elevate Bnei Yisrael. Before Matan Torah Hashem told Moshe to
relate to Bnei Yisrael that through accepting the Torah they will become a
nation of kohanim. Rashi explains kohanim in this context means nobles.
After Matan Torah Moshe told Bnei Yisrael, "Do not fear, because
Hashem has come to elevate you." Rashi explains that when all the
nations hear how Hashem revealed Himself to Bnei Yisrael, Bnei Yisrael
will gain prominence and be elevated in the eyes of the nations.
Yet, as Rav Wolbe (Shiurei Chumash) points out, this level of distinction
was not limited to Klal Yisrael as a whole. Each individual was elevated
to a level of prominence. Hashem told Moshe to warn Bnei Yisrael to
remain stationary during Matan Torah lest they come too close to Hashem
thereby causing many to die. Rashi explains that if even one person loses
his life, in Hashem's eyes it is considered as if many people died. Each
and every individual has the importance of a multitude.
The importance of the individual has been greatly downgraded in our day
and age. In contrast, the Torah focuses on the individual. It was given with
the specific intent of making each and every person into nobility. With
this in mind, there is absolutely no reason for one to compare himself to
his friends, colleagues, neighbors or classmates. The focus must remain on
one's own strengths and middos. Rebbe Aharon of Karlin would say,
"What should I ask Hashem for - that I should be Avraham Avinu? There
already was an Avraham Avinu who accomplished whatever Avraham
Avinu had to accomplish. I simply want to be Aharon Karliner and
accomplish what Aharon Karliner is meant to accomplish!"
A person's greatness is not determined by how he matches up to those
around him, but how Hashem views him. How has he used his personal
mix of qualities in his Avodas Hashem? Each and every Jew was raised to
a level of distinction. Our avodah is to become aware of our prominence
and not to get bogged down by comparing ourselves to others.
The Alter of Kelm would say that one doesn't have to warn a king not to
speak lashon hara. Even without a warning a king is careful not to speak
derogatorily about anyone since he is cognizant of his awesome stature
and realizes that with a mere slip of his tongue someone could lose their
life. The Alter continues that in a similar vein, if we were aware of our
intrinsic greatness and loftiness many of our problems would fall by the
wayside. We would realize their pettiness and how such squabbles are not
appropriate for our lofty spiritual level!
Maaseh Rav
A Talmid once came for advice. He told the Mashgiach that he feels
"Lachatz" (anxiety or pressure), what should he do?
The Mashgiach inquired about the source of this Lachatz. When the
Talmid responded that he thinks that it stems from his social pressure in
association to his learning, the Mashgiach responded that he doesn't know
what that is.
The Talmid, baffled by the answer, asked with a tinge of audacity,
"Doesn't the Mashgiach feel Lachatz before a Shmuess at the Mir? (It was
known at the Mashgiach's home, that the day of the Shmuess at the Mir
you couldn't disturb the Mashgiach in his room, since he was entirely
consumed in his thoughts.)
When the Mashgiach replied that he doesn't feel Lachatz, the Talmid
asked again, "But isn't the Mashgiach nervous that maybe he'll say the
wrong thing?"
The Mashgiach responded, "When I speak I use my head, and if my
Sechel understood that this is a noteworthy thing to say, so why should I
be nervous?!"
Halevai on us!
Please share your personal encounters and memories of the Mashgiach z"l and send them to
baishamussar@gmail.com. Mussar Seder every day at 7:20pm. The Bais Hamussar is
accessible to anyone interested in a quiet, secluded place to study Mussar during all hours of
the day or night (except during the regular Vaadim). The Vaadim can be heard live or at any
time via Kol Halashon 972-3-617-1053 Bais Hamussar - Rechov Ohalei Yosef 17,
Yerushalayim. Are you a Yeshiva Bochur learning in Eretz Yisroel, or a parent of one? We're
here for you! Professional, Caring, and Confidential assistance. call: 972.2.537.1005 9-11pm
(Israel time) or at: vaadchizuk@gmail.com Vaad Chizuk, founded by the Mashgiach z"l, is a
project of the Bais Hamussar.




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As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use

IMPORTANCE OF ....
The Mishna (Kidushin 39b) states that for the performance of
every mitzvah one is rewarded in both vzv okug and tcv okug, and
his days are lengthened. The Gemara explains that this refers to a
mitzvah which pushes one over to the side of more mitzvos than
sins. Rava says that according to the opinion of R Yaakov, who
holds that one receives no reward for mitzvos in this world, such a
person will suffer in vzv okug. The MaHarsha asks, how do we
then explain all the Pesukim in the Torah that speak of berachos
and rewards for mitzvos that apparently apply to vzv okug ? The
MaHarsha answers that those Pesukim refer to the berachos and
rewards earned by communities - ohcr; individuals must wait for
tcv okug. The Gemara (ibid 40b) notes that one should always
view himself (and the world) as half-worthy and half-guilty. If he
then performs one mitzvah, unmg ,t ghrfva uhrat he is fortunate
for having tipped himself (and the world) to the side of Zechus.
The Pardes Dovid finds the word ghrfva as somewhat redundant,
since it is obvious that a mitzvah would tip the balance favorably.
He suggests therefore that the Gemara speaks of 2 balances. One
is his individual balance, which is now increased and secured for
him in tcv okug, while the communitys balance is increased and
immediately rewarded in vzv okug, as the MaHarsha said. The
Gemara (Shabbos 156a) discusses whether kzn (celestial criteria)
affects Bnei Yisroel. Tosafos asks, dont hbuznu hhj hbc (children,
health and sustenance) depend on Mazel not Zechus ? and
answers that a great Zechus can also affect them. The Alshich
finds this in the Pesukim detailing the berachos to be received for
serving Hashem, which apparently indicate Zechus: lnjk ,t lrcu
(hbuzn), lmrtc vregu vkfan hv, tk (hbc), tknt lhnh rpxn (hhj).
The Alshich notes that these normally depend on Mazel, outside
Eretz Yisroel. However, the Posuk here refers to lmrtc in Eretz
Yisroel, which is definitely not subject to Mazel, so the great
Zechus of Eretz Yisroel is necessary to provide them.
QUESTION OF THE WEEK:
If one has no bentcher and does not know vmr (on Shabbos) by
heart, should he bentsch at all, since one who bentsches on
Shabbos without saying vmr must bentsch again anyway ?
ANSWER TO LAST WEEK:
(How would one transgress a t,hhruts by building a house ?)
The Shulchan Aruch (suh 141:8) rules that one may not build a
house which matches the dimensions of the Heichal (of the Beis
HaMikdash) in height, length and width. Some Poskim hold that
there is an t,hhruts ruxht only when one builds it himself; if
another builds it for him, it would be DRabonon.
DIN'S CORNER:
If a Mohel has not yet davened Musaf on Shabbos, and he is
called to perform a Bris, he should first daven Musaf BTzibur and
then perform the Bris. However, if the Bris is being held in the
Shul and many people are waiting until after the Bris to leave, he
should not do so, but rather he should perform the Bris
immediately, and daven Musaf later. (Shaarei Teshuvah 286:4)
DID YOU KNOW THAT ....
The Mishna (Makos 7a) quotes R Tarfon and R Akiva as having
said that if they had been members of a Sanhedrin when
executions were still being administered in capital cases, they
would have ensured that no one would have been executed. The
Gemara explains that they would have examined the witnesses in
such a way that their testimony would have been insufficient to
convict. For example, they would have asked witnesses to a
murder if the victim already had an internal hole at the spot where
he was stabbed. Since a hole in a vital organ renders one a Treifah
(fatally damaged and legally dead), the alleged murderer would be
exempt for having essentially killed a dead man. Since the
witnesses would likely be unable to establish that the victim was
not a Treifah, they could not convict him. Tosafos asks why
Sanhedrin would not simply say that the majority of people do not
have such fatal holes in their organs, and that we follow the cur to
convict, citing the Gemara (Chulin 11b) which derives that we
follow cur from the assumption that ones father is in fact his
biological father. ag The Toras Chaim notes that even if, as the
Gemara suggests, circumstances may be able to firmly establish
fatherhood without resorting to a cur for an individual, one could
not realistically establish that circumstances would guarantee that
every son born to every Kohens wife was in fact a Kohen. If so,
how could any alleged Kohen be permitted to do the Avodah and
risk his life ? It must be that we resort to cur, which means we also
need not suspect a hole in a murder victims organs. The Chasam
Sofer (,uars Shekalim 5560) sees these concepts expressed in the
Pesukim: ,nu aht vfn followed by vnrgc udrvk aht shzh hfu. If
one strikes (vfn) another and kills him, the assailant is executed
because by not penetrating the victims body, no questions of a
Treifah hole are raised. However, if one schemes (shzh) against
someone, with cunning (vnrgc) to stab him and claim that he was
a Treifah, ,unk ubje, hjczn ogn from the [cur that we have no
choice but to accept in order for Kohanim to do the Avodah of
the] jczn he should be taken out to be executed.
A Lesson Can Be Learned From:
Rav Tzadok HaKohen of Lublin accepted upon himself at a young age to
only eat at a Seudas Mitzvah. As such meals were not regularly available,
he accustomed himself to finish a Masechta of Gemara daily, in order
for his meal to celebrate a Siyum. As he grew older, there were days
when he felt very weak and found it difficult to sit down and learn an
entire Masechta before eating. On one such occasion, he considered the
possibility that he would have to annul his vow, which was disturbing to
him after keeping it for so many years. A Jew noticed his distress, and
notified the Tzadik that he was near the conclusion of a Masechta
himself, and would gladly complete it immediately so that Rav Tzadok
could eat. Rav Tzadok agreed, and began to talk to the man about the
Masechta he was about to complete. He quickly saw that the man was
familiar with the Masechta, but did not know it very well. He thanked
him for the offer but declined, saying he would only eat at a Siyum of a
Masechta studied well. Rav Tzadok then gathered his energy and sat
down to study a small Masechta himself before breaking his fast.
P.S. Sholosh Seudos sponsored by the Sternberg family.