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2
Rabbi Binyomin Adler

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Believe me, the wagon would love to go faster, Yankele the wagon driver replied with a smile, but the horse doesnt agree. Dont worry, someone said to the first chassid. Well have plenty of time to see the Chozeh. Lublin isnt much further. What are you going to ask for, success with that new business venture? The chassidim then began to speak of the various things they needed, and shared stories of how the blessing of the Chozeh of Lublin had helped others obtain a good livelihood, good marriages for their children, and a whole host of other things. They totally forgot about the wagon driver, but Yankele eagerly listened to every word that they said. Yankele had heard of the Chozeh and the Rebbes wondrous powers who hadnt? But his usual route didnt take him to Lublin and so he had never even set eyes upon the Chozeh, let alone present a kvitl a written request that is given to a Rebbe, along with a sum of money for charity even though there were so many things that he and his family needed. When they arrived in Lublin, Yankele therefore asked the chassidim, Would you do me a favor? I have to stay with the horse. But if I write a kvitl will you take it to the Chozeh? They agreed, and so while the wagon driver went to the stables they went straight to see the Chozeh. One by one the members of the group presented their requests. The Chozeh warmly blessed them all. They were about to leave when one of them remembered the wagon driver. Rebbe, theres one more kvitl. The person couldnt come himself. The Chozeh took the last kvitl and held it in his hands for several minutes, without opening it. This person is a very great man, he said finally. His name is shining with a very special light. The chassidim were astonished and slightly embarrassed by the Chozehs mistake. They didnt know if they should inform the Chozeh that the writer of the kvitl was just a simple wagon driver or hold their peace. But when the Chozeh continued to praise the kvitl writer, one of the chassidim stepped forward and said, Rebbe, you are on such a high spiritual level that its only natural that you believe that everyone is on a high spiritual level, too. But the man who wrote this kvitl is just a simple wagon driver. Hes a good person, in his own way, Im sure, but hes not a great man. The Chozeh replied, And I say that at this moment the soul of your simple wagon driver is emitting a great light. Go find him and you will see why. The chassidim did as they were instructed. They went to the stables, but the wagon driver wasnt there. They went up one street and down another, but they didnt find the man they were looking for. Do you hear the music? It sounds like a wedding, said one of the chassidim. Perhaps hes there. The chassidim rushed to where the music was coming from. Sure enough, they had stumbled upon a wedding. The whole town seemed to be there, and everyone was dancing around the bride and groom with great joy. But there was one person whose face was more joyful than all the others: the wagon driver. Are you a relative of the bride, or the bridegroom? Is that why you are so happy? the chassidim asked the wagon driver No, I never saw them before in my life. So why were you dancing with such joy? The wagon driver then explained what he had done while the chassidim were with the Chozeh. After feeding his horse, he took a stroll through the town. He noticed that a big crowd of people was going somewhere, so he followed them and thats when he discovered that a wedding was about to take place. But instead of the usual joy that accompanies such an event, he noticed that the bride an older woman was standing on one side of the square and crying her eyes out, while the groom who was an older bachelor was angrily gesturing about something in the other corner. Running back and forth between the two was the rabbi, who was trying to make peace between the unhappy couple. Whats the problem? the wagon driver asked one of the townspeople. The bride is very poor. She couldnt come up with a dowry, but she did promise to buy the groom a tallis (prayer shawl). However, she couldnt even do that. So now the groom is saying that the wedding is off, since she didnt keep her promise. The wagon drivers heart went out to the unhappy woman. Although he was far from being a wealthy man, he knew what he had to do. He took off his hat and stuck his fingers into the place where he hid his money. He removed everything that was hidden there his earnings for the past several days and saw that he had enough money to buy a prayer shawl. He rushed to make his purchase and then rushed back to the square. After giving the tallis to the groom, he disappeared into the crowd, to watch the wedding. When the dancing started, I danced, too, the wagon driver explained to the chassidim. A simple Jew like me doesnt often get a chance to do such a great mitzvah, so I suppose that is why I am so happy.

Kedoshim 5771 Keeping The Message Of Freedom Alive ' , speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, HaShem, your G-d. (Vayikra 19:2) Now that Pesach is over, we settle back into our routine and...wait, what is our routine? Most of us go back to work, send our children back to school, and continue from where we left off. Was Pesach just a mere interlude to be forgotten until next year? It would be strange that we work so hard to clean for Pesach, eat all that matzah and then walk away from it all, saying, See you next year. What message can we take with us from Pesach that will endure for the entire year? While the concept of liberation from slavery is important to internalize, perhaps there is an aspect of freedom that we can all relate to and that will help us cerate a new routine in our lives. The Ibn Ezra (Bamidbar 6:7) writes that the true free person is one who has been liberated from his physical desires. How does one become free of physical desires, especially when he is a physical being? In this weeks parasha we are instructed by Hashem to be holy. Rashi writes that the parasha of Kedoshim was said by , when the entire Jewish People gathered together to hear the Jewish king read from the Book of Devarim. This event occurred once every seven years, on Sukkos of the year following Shemitah. The fundamental purpose of was that the entire Jewish People, men women and children would gather to hear the king read from the Torah and this would inspire everyone to fear HaShem and be careful to perform all the words of the Torah (See Devarim 31:12). However, from the fact that Parashas Kedoshim was also recited at , we can infer that there was also a subtle message that the Jewish People were supposed to gain from this momentous gathering. Parashas Kedoshim is about being holy, and according to Rashi, this means something very simple. Holiness means that one must distance himself from immorality. Most people do not engage in explicit immoral activities, so what can this exhortation be referring to? The Gemara (Sukkah 51a) tells us that when the Jewish People celebrated the , the celebration of the drawing of the libation waters on Sukkos, the Sages instituted that the men and women were required to be in separate areas during the festivities. The Shulchan Aruch (Orach Chaim 529:4) writes that the courts are required to designate sentries in the orchards and by the riverbanks throughout the festivals so that men and women should not mingle with each other. The Gemara (Kiddushin 81a) goes so far as to say that , the weakest part of the year is on the festivals, when people act in an immoral fashion. Many congregations recite the special ", the supplications recited on the Monday, Thursday and Monday the week following Pesach and Shavuos. One of the reasons offered for the recital of these supplications is because people are more prone to sin on the festivals, and they need atonement for those sins immediately following the holiday. These statements are clear indicators that following the festival, we need to take a moral inventory. This is what Rashi means when he writes that Parashas Kedoshim was said by , as was a time when all the Jews were gathered together, and such a gathering was conducive to people acting immorally. Reading Parsahas Kedoshim would remind the assembly that they were gather for a higher purpose and serve as a reminder to them that they should maintain their holiness and purity. We can now have a better understanding of the message of freedom that we experienced on Pesach. While we may still be slaves in a foreign country, we can liberate our minds and our bodies from servitude to our physical desires. The way to accomplish this is by avoiding mingling of the genders and through Torah study, which the Rambam () writes is the antidote for entertaining immoral thoughts. Hashem should allow us to become truly , holy people, and in the merit of our holiness He will bring us the long awaited redemption, with the arrival of Moshiach Tzidkeinu, speedily, in our days. Shabbos in Action Pesach is called Shabbos, and the Gemara (Megillah 13b) states that Haman claimed that the Jews always say, Its Shabbos today, Pesach today! The Pinei Menachem writes that the commonality of Pesach and Shabbos is that they both require preparation. We should remember the preparations that we engaged in prior to Pesach and prepare in that manner for the Holy Shabbos. Please submit your suggestions to shabbostaamhachaim@gmail.com and I will print them in next weeks issue of Shabbos: Taam HaChaim. I wish you a wonderful Shabbos. Good Shabbos. Shabbos Stories A Light in Lublin Hey, Reb Yid, cant you make this wagon go any faster?

Shabbos Taam HaChaim

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The chassidim returned to the Chozeh and related the wagon drivers story. Yes, that is the light that I saw, said the Rebbe. The mitzvah was, indeed, a great one. But it was his joy while doing the mitzvah that caused his soul to fill the Heavens with a great light. (http://libiastaire.weebly.com/the-chesed-connection.html) An Appreciation of the Bais Yisroel, Rebbe of Ger (edited for clarity) He did have guide lines which he concentrated on and these included the following. He was insistent that in his Bais Hamidrash in Yerushalayim nobody, and I mean nobody, talked at all during davening. And I mean during davening, from the time it started to the time it finished with no exceptions even where one may normally speak say, for instance, during the korbanos right at the beginning of davening. If he caught anybody talking, woe betides him. He also had a genius for knowing that somebody was talking. I myself witnessed the following incident. The Bais Yisroel used to daven next to the Baal Tefillah right at the Mizrach vant of the Bais Hamidrash, he did not have a chair (at least not until the last five years, subsequent to a serious operation) but stood the whole of davening like a general with his troops. There was then a gap where nobody davened around him being sort of a half circle, say ten foot away from him. After that, there were the bochurim and yungeleit who made a wall round him which could be at times four or five rows deep, further back there were other people davening as well. One Shabbos morning as Azehu Mikoman was being said, the Bais Yisroel suddenly looked fixedly at a spot where these young men were congregated like a wall and because he was looking so fixedly the wall split like magic and there was an empty path and one could see right to the back of the Bais Hamidrash. I noticed that two people had come into the Bais Hamidrash, obviously talking and were standing right near the back door and they had not quite finished their conversation. After a few seconds, one of the two noticed that the Bais Yisroel was looking in their direction fixedly, he realized what had happened and stopped talking. The other one had not noticed and therefore carried on until he suddenly realized that something was happening and also caught the eye of the Bais Yisroel. The two of them, to put it mildly, were so embarrassed that they almost slunk out of the Bais Hamidrash. How on earth the Bais Yisroel could have sensed that these two were talking when he could not have seen it in a physical way? It must have been a purely spiritual, emisdike (truthful) sensation that made him look there and stop the conversation. This was not the only time it happened, I have heard of many such incidents. The fact is that he was very, very strong on this point. He was reputed to have said that the reason why the churban of the Second World War took place in the Ashkenazi communities, whereas, relatively speaking, the Sephardim of North Africa etc. were not touched, is because the Sephardim gave great kavod, honor and dignity to their Shuls and the way they davened and learned therein. I think that this is a lesson for everybody nowadays as well. (http://ysugarwhite.blogspot.com/2010/02/appreciation-of-bais-yisroel-ofgur.html) Shabbos: Taam HaChaim Kedoshim 5771 is sponsored by Leonard and Susan Pollack of Oak Park, MI in honor of the Bar Mitzvah of their dear son Yedidyah Yisroel ". May they have much nachas from him and from all their children Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler For sponsorships and subscriptions, please email Shabbostaamhachaim@gmail.com or call 248-506-0363 View Shabbos: Taam HaChaim and other Divrei Torah on http://doreishtov.wordpress.com Shabbos: Taam HaChaim is read by thousands of Jews worldwide every week. If you wish to have a share in this mitzvah of sponsoring Shabbos: Taam HaChaim please send an email to ShabbosTaamHachaim@gmail.com or call 248-506-0363 To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com View Shabbos: Taam HaChaim and other Divrei Torah on http://doreishtov.wordpress.com

3
In both cases, though, the Torah expresses the prohibition as a forbidden nesinah, or placing. You shall not place a cutyou shall not place a tattoo. The Torah does not prohibit the cutting and tattooing per se, so much as having that cut or tattoo remain in place as a statement to the rest of the world. In the case of the flesh-cutting for the dead, we are looking here at something similar to the tearing of a garment as a sign of mourning, which not only is not objectionable, but is a commanded part of our mourning procedure. Our clothes are physically the closest things to our own bodies. When we lose a dear relative, we acknowledge that our personal world has sustained a breach. Its material has been torn. Its wholeness has been disturbed; where it all came together, there is now a jagged edge and a gap filled with emptiness. Such a statement of loss is both poetic and appropriate. The Torah teaches, however, that it becomes excessive when we apply it to our bodies, to our very selves. Placing that cut on our persons conveys the idea that it is not just our personal worlds that have become darkened and insufficient, but our very lives. Wearing that cut upon ourselves expresses the thought that the passing of someone dear to us leaves us forever lacking and incomplete. This is almost sacrilegious. We should never doubt the value of our own existence. First of all, our existence is not ours to savor as we please. All that we have belongs to Him, and we are to employ it all in His service. We cannot excuse any part of it from that service, by declaring it nonfunctional, by insisting that its vital force has been so drawn out of it, that it is for all intents and purpose a ghost of its previous self. Secondly, He is not arbitrary. Each person has his place, his function. Each has his unique value to Him. The death of one individual should not lead to despair and lethargy in a survivor. To the contrary, belief in a G-d Who is purposeful and deliberate demands that we understand the loss of any human being as a loss to the world and therefore demands that we who live on must work harder to compensate for the loss, rather than retire to brooding and moroseness. The gemara(2) sees an organic relationship between lacerating oneself as a sign of mourning, and doing so as an idolatrous devotion, such as the priests of Baal did. (They gashed themselves as was their practice with swords and spears.(3)) This opens us up to the possibility that one of the Torahs objectives in prohibiting the mourning-cut is to firmly oppose the pagan worlds attitude towards death. Ancient idolaters saw Death as an independent power that delighted in draining life from the living. Human beings were essentially powerless in all their interactions with the gods. Human success or failure in dealing with them was contingent on winning their favor by appeasing them. You won their approval or at least their benign tolerance by paying homage to them. When a survivor contemplated the death of someone close to him, his best form of protection was to acknowledge the terrible power of Death by paying tribute to it. The self-mutilation was that tribute; through it, a person hoped to avoid the same fate. The Torah, of course, knows of no independent power of death that seeks to quash life. The Torah knows of no independent power outside of G-d, period. Both life and death owe equally to Hashem and to nothing else. As hard as it may be for creatures of flesh and blood to emotionally comprehend, life and its opposite both flow from the goodness of the One G-d who celebrates life and love. It follows that sacrificing a life or even a small fraction of one in recognition of the death of another can never pay homage to Hashem. To the contrary, any statement of profound, irrevocable loss borders on blasphemy. The same G-d who decreed the death of one person decreed that the survivors remain alive. Life means that He has expectation invested in us. To deny that we remain capable of living fully is nothing less than a repudiation of Him and His plans for us! The tattooing prohibition also highlights the difference between idolatrous belief and the true faith. The gemaras discussion(4) makes it clear that the starting point of the prohibition is etching into ones skin the name of another deity. Here, too, the Torah speaks in terms of placing the mark on oneself, rather than the act of tattooing. Placing such a name on ones flesh is a sign of subservience and devotion. This part of the prohibition is intuitive. The majority opinion in the gemara, however, holds that the prohibition applies equally to all inscriptions. The Torah extends the basic prohibition to include much more than the names of foreign gods.(5) It follows that tattooing Hashems Name on ones flesh is equally prohibited! What could be objectionable about a person displaying his devotion to his Creator by proudly dedicating his very body to His service? Here is where the Torah point of view once again stands all other assumptions on their head. In other faiths, people make a decision to join the faith-group and devote their energies to its goals. Until you make that decision, you are an outsider. Torah Judaism does not see our service of Hakadosh Baruch Hu as a matter of preference or choice. Human beings are obligated in His service because they are created in His image. They

Rabbi Yitzchok Adlerstein

The Timeless Rav Hirsch

Color Me Needed(1) You shall not place a cut for the dead in your flesh, and a tattoo you shall not place upon yourselves. I am Hashem. Cutting the flesh and tattooing are not forbidden by the Torah. Despite what our pesukim seem to say, the preceding sentence is perfectly defensible. Were it the act of cutting the flesh as a sign of mourning for a loved one, the Torah would have expressed itself differently. If making a permanent mark or tattoo on the body were an objectionable act, if this were considered an affront to some assumed sanctity of the human body, the Torah would have used a different verb to describe the prohibition. In both cases mentioned in our pasuk, verb forms exist that could better pinpoint the activity that is objectionable and forbidden.

need no other reminder of their obligation. Any external sign etched on to the body created in His image gives the false impression that entering into His service is a matter of choice, rather than inherent in the human condition.(6) Both of the prohibitions we have considered cutting the flesh and tattooing are similar. Each begins with a rejection of the mistaken notions of paganism, but ultimately go well beyond that. They lead to recognition of the proper relationship we maintain with HKBH, far away from the debased subservience to dark forces that remains part of contemporary life, centuries after the old gods disappeared from Western consciousness. 1. Based on the Hirsch Chumash, Vayikra 19:28 2. Makos 21A 3. Melachim I 18:28 4. Makos, ibid. 5. See Ritva s.v. Rebbi Shimon 6. Rav Hirsch does not pause here to consider bris milah, which midrashim understand as indeed providing a reminder of a Jews subservience to Hashem. Rav Hirschs commentary to Bereishis, however, makes it clear that he believes that bris milah says much more than that, and therefore does not conflict with the thesis he develops here. Rabbi Oizer Alport

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Bar Mitzvah. What is the significance of waiting three years, and why is the celebration specifically centered around his first haircut and receiving peyos as opposed to any other mitzvah which could be performed for the first time when he turns three? We find repeatedly that the number three is significant in Judaism. We have three Avos - Avrohom, Yitzchok, and Yaakov - and the Medrash teaches that the first of them - Avrohom - discovered and recognized Hashem at the age of three. For legal purposes, when an action is repeated three times, it forms an established pattern known as a , and for certain purposes, if two objects are within three units of one another, we view them as - connected to one another. In light of this, the first three years of a boy's life can be viewed as the period during which we train him to develop the foundation for living a life of Torah and mitzvos. Once this connected unit of three years is complete, he is ready to graduate to the next stage with his first haircut and his yarmulke and tzitzis. It can't be a coincidence that the most popular day in the Jewish calendar to give a boy his first haircut is Lag B'Omer, which is the 33rd day (double 3) of the Omer. This sheds some light on the reason for waiting three years before observing this milestone, but why does the celebration specifically revolve around the boy's first haircut and the mitzvah of leaving peyos? In order to understand this, it is first necessary to explain the reason behind the mitzvah not to round off the edges of the scalp. The Rambam writes (Hilchos Avodas Kochavim 12:1) that the reason for this prohibition is that there used to be a custom among non-Jewish idolaters, and particularly their priests, to completely shave off the hair in this region, so in order to keep us separate and different from them and their practices, the Torah gave us this mitzvah. While it is quite common to find commentators disagreeing about the rationale for a mitzvah and offering different explanations, we find something quite unique and unusual in this case. After quoting the aforementioned opinion of the Rambam, the Tur (Yoreh Deah 181:1) rejects it, but not in favor of a different explanation. Instead, the Tur uncharacteristically writes that the entire concept of seeking out explanations for the mitzvos is inappropriate, and we should simply perform all mitzvos as Heavenly decrees even without knowing or understanding the reasons behind them. These two approaches of the Rambam and the Tur highlight the two fundamental concepts that are conveyed by specifically choosing this mitzvah as the one which is celebrated when a Jewish boy turns three. The Rambam teaches that this mitzvah is an integral part of the Jewish "uniform," which helps to identify a person as part of Hashem's Chosen Nation. The Medrash (Shir HaShirim Rabbah 3:24) explains that the expression refers to - people who are uniquely identified by the fact that they are circumcised, wear tzitzis, and have peyos. When a Jewish boy is eight days old, he is circumcised and gets the first component of his unique Jewish appearance, and when he turns three, he receives his tzitzis and haircut to complete his Jewish uniform. The Tur, on the other hand, teaches that part of growing up and reaching the next milestone in Jewish development is understanding and internalizing that we are servants of Hashem who have to observe all 613 mitzvos, whether we think that we understand them or not. Although the Tur himself offers reasons for other mitzvos, the mitzvah which is used to mark the next stage of a Jewish boy's development is the one where the Tur takes a strong stand and argues that it must be performed simply because Hashem commanded us to do so. Hashem should help all Jewish children take pride in their unique uniforms and perform all of the 613 mitzvos as Heavenly decrees, especially my 3-year-old son Yosef Meir whose recent upsherin inspired these thoughts! Parsha Points to Ponder (and sources which discuss them): 1) The Torah prohibits a person from taking revenge against another Jew (19:18). Rashi gives an example of a person who asked to borrow his neighbors axe, but his neighbor refused. When his neighbor asks the following day to borrow his axe, it is prohibited to refuse to do so in order to get revenge. Why does the Torah forbid the person from withholding his axe, for which he has a legitimate reason, but doesn't also prohibit the neighbor from refusing to lend the axe to begin with, for which he has no justification? (Bechor Shor, Chizkuni) 2) The Torah forbids the consumption of orlah, the fruits produced by a tree for the first three years (19:23). The Gemora in Shabbos (33b) relates that when Rebbi Shimon bar Yochai was forced to flee to a cave to save his life, a carob tree miraculously sprouted there to provide him sustenance. How was he permitted to eat the fruits, which are considered orlah? (Imrei Daas, Derech Emunah Hilchos Maaser Sheini 10:6, Mrafsin Igri, Maadanei Asher Lag BOmer 5769) 3) Is one permitted to say Birkas HaIlanos the annual blessing recited over the flowering trees in the month of Nissan upon seeing a tree whose fruit is orlah (19:23), as the wording of the blessing praises Hashem for

Parsha Potpourri
Parshas Kedoshim Vol. 6, Issue 31
Dedicated by Rabbi Meir and Shulamith May in honor of their children and talmidos at B'nos Devorah HS who should be completely "Kedoshim Tih'yu" This week's issue of Parsha Potpourri has been dedicated by Rabbi Meir and Shulamith May in honor of their children and talmidos at B'nos Devorah High School, who should live lives which are completely "Kedoshim Tih'yu." Please have them in mind when reading and discussing this issue, and the Torah that is learned should be a merit for them and their entire families. Each issue of Parsha Potpourri requires a tremendous amount of work, and sponsorships are greatly appreciated. For more information about dedications, which are $50 per issue, please send me an email. I would like to work very hard this year to increase readership and circulation, as there are thousands of Jews who could be enjoying and benefiting from each issue. One goal for this year is to double distribution, which can be done if each of you forwards it to one other person and encourages them to subscribe, and thanks to those of you who have already done so. Additionally, if you are able to print out 5-10 copies of Parsha Potpourri and bring them to your shul to share with others, it would be greatly appreciated. Wishing you all a Gut Shabbos, and hope you enjoy this weeks Divrei Torah, Points to Ponder, and Answers!

(19:18) In explaining the roots of the prohibition against taking revenge, the Sefer HaChinuch (241) writes that a person is obligated to believe and recognize that everything which happens to him was ordered by Hashem. In this vein, Dovid HaMelech commanded (Shmuel 2 16:11) that Shimi ben Geira not be harmed for cursing him, explaining that Hashem told him to curse me. The Torah therefore forbids taking revenge against a person who harms or hurts us, since he was just an agent to execute Hashems decrees. This idea is difficult to reconcile with an explanation of the Ohr HaChaim HaKadosh in Parshas Vayeishev. The Torah records (Bereishis 37:21) that while the rest of the brothers were plotting to kill Yosef, Reuven saved him by suggesting that they instead throw him into a pit. Since Rashi writes (37:24) that the pit was full of poisonous snakes and scorpions, in what way was this considered saving Yosef and not merely substituting one type of death for another? The Ohr HaChaim HaKadosh explains that while humans have free will and the ability to do something which wasnt decreed in Heaven, animals have no such free choice and are limited to whatever was decided by Hashem. Reuven knew that Yosef wasnt the wicked pursuer that the other brothers thought he was and was confident that a death sentence hadnt been decreed upon him. Nevertheless, Reuven feared that his brothers, with their free will, would succeed in their plans to kill Yosef. Reuven saved Yosef by having him thrown into a pit where he knew that the snakes and scorpions would have no permission to harm him. This seems to contradict the principle of the Sefer HaChinuch, who writes clearly that humans have no ability to harm innocent people and should be viewed as mere executors of Hashems decrees. A possible reconciliation is that in Derech Sicha, Rav Chaim Kanievsky clarifies that the explanation of the Ohr HaChaim HaKadosh isnt to be taken completely literally. The Ohr HaChaim HaKadosh didnt mean to say that humans are capable of killing a totally innocent person against Hashems will, but rather that a person needs more merits to be saved from those with free will. According to this understanding, this explanation need not contradict the opinion of the Sefer HaChinuch that whatever transpires is ultimately a fulfillment of the Divine plan. (19:27) There is a custom, which has become more widespread in recent years, not to cut a boy's hair until his third birthday. The reason given for this practice is that the Torah compares man to a tree - (Devorim 20:19) - and just as the Torah commands us (19:23) not to use the fruits produced by a tree for the first three years, so too do we not cut a boy's hair until he turns three. Additionally, the Torah juxtaposes the mitzvah of not cutting the peyos - corners of the scalp - to the prohibition against benefitting from the fruits produced by a tree for its first three years. Nevertheless, there must be a deeper meaning to the fact that after his circumcision, this is the only other milestone in a Jewish boy's life until his

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giving us trees for the purpose of our enjoyment, yet the Gemora in Pesachim (22b) rules that orlah is forbidden in consumption and even in enjoyment? (Hagahos Rav Akiva Eiger Orach Chaim 226, Kaf HaChaim Orach Chaim 226:11, Shut Doveiv Meishorim 3:5, Shut Chelkas Yaakov 2:27, Bishvilei HaParsha) Parsha Points to Ponder (and sources which discuss them): 1) The Bechor Shor and Chizkuni explain that if a person values his possessions and doesn't want to lend them to others, a decision which has nothing to do with his feelings toward the prospective borrower, the Torah doesn't require him to do so. On the other hand, a person who would have gladly lent an item to somebody else if not for the hatred that he feels toward that person as a result of his refusal to lend an object to him is required by the Torah to use the love that he feels for Hashem to overcome his negative feelings toward the other person, and he is therefore prohibited from taking revenge in this manner. 2) Rav Yissochar Dov of Belz cites the Yerushalmi (Orlah 1:1), which rules that if a tree grows in a place which isn't designed for human settlement, which was the case with the cave of Rebbi Shimon, it is exempt from the laws of orlah. Rav Chaim Kanievsky notes that the Rambam rules that if a tree grows on its own in a public area, such that its fruits are ownerless and available to all, the laws of orlah do not apply to it. The M'rafsin Igri gives a few answers. First, a tree which grows miraculously is exempt from all laws governing fruits, such as orlah and ma'aser. Second, the tree may have already been planted elsewhere for more than three years, and if it was transferred to the cave together with its roots, its fruits would be immediately permissible. Alternatively, Rebbi Shimon may have eaten the carob fruits while they were still small and not yet legally classified as fruits which are forbidden as orlah. The Ma'adanei Asher writes that the fruits were permissible to Rebbi Shimon due to the principle of pikuach nefesh - one may transgress any prohibition, with three exceptions, in order to save one's life - and since he was trapped in the cave with nothing else to eat, he was permitted to eat fruits which would normally be orlah. However, he notes that it would be unusual for Hashem to miraculously save Rebbi Shimon's life in a manner which would require him to eat otherwise-forbidden food, especially when many opinions maintain that forbidden food eaten to save one's life still causes spiritual damage to a person. 3) Rav Akiva Eiger raises this question and is uncertain about its answer. The Tchebiner Rav explains that the intention of the blessing is to praise Hashem for the Creation, which includes fruit-bearing trees for us to enjoy. It is irrelevant that the fruits on this particular tree are presently forbidden, as they will become permissible in a few years, and as a result, the blessing may be said. The Chelkas Yaakov points out that the blessing praises Hashem for creating fruits for to enjoy. This phrase isnt specific to Jews, and since non-Jews may enjoy the orlah fruits, the blessing may be said. The Kaf HaChaim rules that the blessing may not be said, as it is inappropriate to thank Hashem for objects which He forbade us to use. The Mekor Chaim cites the Mishnah in Orlah (3:9), which teaches that outside of Israel, a fruit whose orlah status is in doubt is permissible. He therefore argues that the blessing can be recited on any tree, as outside of the land of Israel the fruit may be eaten, and even in Israel, it is very rare for a tree to produce full fruits in its first three years, and we therefore neednt be concerned about it. Additionally, he points out that while benefiting from the fruit is forbidden, enjoying its appearance on the blossoming tree is allowed, and saying the blessing is therefore appropriate. 2011 by Ozer Alport. To subscribe, send comments, or sponsor an issue, email oalport@optonline.net Aish.Com - Rabbi Stephen Baars

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This process is much more fulfilling and meaningful than even Hallmark could have envisioned. By loving we come to emulate. We in fact, become what we love. The process works like this: we will change our direction to become just like the virtues we admire. It may be slow and imperceptible to us, but subtly those changes will occur. The reason the Torah does not require us to love any specific person more than anyone else, is because those people may not have virtues greater than anyone else. As much as we would like to think of them as special, maybe our loved ones have no extra special virtues, and therefore the Torah does not go out of its way to tell us to love them more than anyone else. Of course, everyone is special, and has exceptional talents and qualities, and that is why we are commanded to love them and realize those virtues. But a convert has something more then everyone else, that the Torah specifically wants us to focus on and love. Rabbi Weinberg once asked a phenomenal question. He pointed out that the distance (in spirituality) that someone who converts to Judaism has to travel is further than the distance between anyone of us and one of the great sages of the Talmud (called a Tanna). In other words, it's more difficult to become a Jew, than it is for a Jew to become a Tanna. To go from a world in which you are required to keep seven commandments (the Noachide laws), to a world that revolves around 613 commandments, is an enormous leap. To become part of the Jewish people and its destiny is an immense undertaking. So Rabbi Weinberg asked, if people can do such things, i.e., convert, and can travel the distance to be a Jew, then why don't Jews travel the lesser distance to be a Rabbi Akiva? This is only my view, but I believe it's because we don't love converts (at least not enough). If we appreciated their emotional strength, if we understood their spiritual path, if we valued their arduous undertaking, and if we therefore loved them, we would become like them. "When I spent shabbat at Rabbi Winter's house a couple of months ago, there was a person staying there who was in the process of converting (under his direction) from Catholicism to Judaism. I found the person to be so inspiring that I must say that meeting this person at least in part helped focus me to try to come closer to Hashem (G-d). If this person was willing to come so far, why couldn't I take a few steps closer?" -- Oren Penn Believe it or not, Abraham was a convert. He was called the Hebrew. Hebrew means to cross over. Abraham crossed over from the pagan world to be a monotheist. He wasn't the first monotheist, and he wasn't the only one alive at his time. He was just the first who started as a pagan and left it to become a monotheist. No one had done that. The message of Judaism and the recipe for great success, is found in this concept of converting. It's easy to appreciate a person for how they appear to us now, but maybe they were born into a loving home and that's who they have always been. The real value is to appreciate the person who traveled the longest distance. Thus the secret of becoming a Rabbi Akiva - or whomever you could possibly dream of becoming, is to identify with, and emulate a convert. To do that, all you need is love. Brainstorming Questions To Ponder Question 1: Who do you know that has traveled the longest spiritual distance? Question 2: Who is your biggest inspiration? Question 3: Think about the challenges you are facing now and try and compare it to the challenges of people in Question 1. Aish.Com - Dr. Avigdor Bonchek

Brainstorming With Baars

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Parshas Kedoshim: All You Need Is Love Believe it or not, there is no specific Mitzvah (Commandment) to love your parents, your spouse (although it's a good idea) and even your children. In fact, there is no specific requirement that you even like them very much. Of course, these relationships fit under the generic requirement to "Love your neighbor" (Leviticus 19:18) but the Torah does not require more from us than that. However, we are specifically commanded in this week's parsha to love a convert (Leviticus 19:34). At first glance, that might sound strange. Why specifically to love a convert more than anyone else, even close family? My Rabbi, Rav Noach Weinberg, of blessed memory, used to explain the meaning of love: Love is the pleasure we get when we focus and identify with another and his virtues. When you see the virtues in people, you will most certainly love them.

Whats Bothering Rashi?

Parshas Kedoshim 5771 This week's parsha is one of the central parshiot in the Torah. It describes the mitzvot which make Israel a unique nation. (Its location is practically in the middle of the parshiot of the Torah.) We are to be not only kind, just and helpful; we are to be holy! Sensitivity to Rashi's choice of words is necessary to fully understand his message. Vayikra 19:2 - "Speak to the the whole congregation of the Children of Israel, and say to them 'You shall be Holy, because I, Hashem, your G-d am Holy.' " Rashi: You shall be holy - Rashi: Keep separated from the forbidden intimate relations (mentioned above) and from sinful thoughts. Because wherever you find (in the Torah) a command to fence yourself off from sexual immorality you also find mention of 'holiness.' (Some examples) "They shall not take a wife that is a harlot or one who has been desecrated

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etc." (Lev. 21:7) and the next verse, "for I am Hashem, Who sanctifies you." And "Neither shall he profane his seed ... for I am Hashem Who sanctifies him." (ibid. 15). What Is Rashi Saying? Rashi tells us that "holiness" here means observing the sexual code of forbidden relationships. This he undoubtedly derives from the fact that our verse comes on the heels of the last parsha where the laws of the forbidden incestuous relations are commanded. He supports this idea by citing several verses where the laws of intimate relations are given and which are immediately followed by G-d's statement of holiness. We should note that all the cases cited by Rashi are intimate relations that are forbidden only to priests. With this in mind we can ask several questions of Rashi. Questioning Rashi A Question: First of all, why does Rashi bring as evidence only cases of priestly restrictions? Certainly the ordinary Israelite also has sexual prohibitions - why aren't these cited? Secondly, there are quite a few places where the Torah forbids intimate relations and yet there is no mention of holiness. The previous parsha, Acharei Mot (Chapter 18), lists over a dozen forbidden intimate relations and yet no mention is made of "holiness." Also in Deuteronomy where the "mamzer" is forbidden, (Deut. 23: 3) there is no mention of holiness. This is certainly strange and seems to seriously undermine Rashi's point. How can we understand this? To understand this you must look carefully at Rashi's words. Understanding Rashi An Answer: At the outset, I should say that I couldn't find any commentary who relates to this question. The question and answer were given to me by a Jerusalemite by the name of Rav Aaron Moshe Schwartz. Rashi says "Any place that you find the restrictions of intimate relations ... you find holiness." Note that Rashi doesn't say "sexual prohibitions"; rather, "restrictions of sexual prohibitions." The Hebrew word "geder" (fence) means restrictions beyond the ordinary restrictions, which are intended to fence one off from even approaching a forbidden act. It is only the priest who has these added restrictions; it is only from the laws of sexual purity of the priest that Rashi can bring evidence to the point he wants to make. The Talmud (Kedushin 31a) also says that the Torah placed a stricter code of conduct upon the priests. It is for this reason that Rashi only uses examples from the priests, because they are particularly commanded to restrict themselves from certain intimate relations, above and beyond those which are required of every Jew. This is the sign of their holiness. That is what Rashi means when he says at the beginning of his comment "separate yourselves from sexual sins." Holiness comes not merely from observing the laws regarding the fordidden intimate relations, but rather from keeping clear of any hint of sexual impropriety. That is holiness. This coincides with the basic meaning of the word "Kedusha" (holiness) which translates : "to be separate." Hashem is "Kadosh" because He is separate from anything we can imagine. The Jew becomes Kadosh when he builds a fence around forbidden acts in order to guarantee his separation from them. We see how precise Rashi is in his choice of words in order to make this important and fundamental point. Shabbat Shalom, Avigdor Bonchek HaRav Eliezer Chrysler

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The Maharsha asks why Hillel deviated from the straightforward translation, switching what the Torah presents as an Asei into a Lo Sa'aseh. And he answers by pointing at the preceding phrase "Do not take revenge ". Clearly, what the Torah is saying here is 'Do not take revenge from another Jew, just as you would not like him to take revenge from you' (refer to the Chizkuni's explanation cited in Parshah Pearls 'Miserliness v. Revenge'). Hence the Torah continues "Love your fellowJew - the antidote to revenge, which is based on hatred. In any event, the Maharsha concludes, the Pasuk cannot be taken literally, seeing as Rebbi Akiva comments on the Pasuk 'This is a major principle in the Torah', whilst elsewhere he maintains that 'Your life takes precedence over that of another Jew'. The Ramban, based on the 'Lamed' in the word "le'rei'acho", translates the Pasuk to mean "Love on behalf of your friend what you would love on behalf of yourself." He too, declines to interpret the Pasuk according to its simple translation, because it is impossible to love another person to the same extent as one loves oneself. And this would serve as another reason for Targum Yonasan to switch the Asei (which is impossible to demand) to a Lo Sa'aseh (which is feasible). Rashi too, equates the Pasuk quoted by Hillel with the Pasuk in Kedoshim, and clearly puzzled over the fact that half the Mitzvos are 'Bein Odom la'Mokom (between man and G-d), he explains Hillel's statement in two ways: 1. Based on the fact that the majority of Mitzvos are 'Bein odom la'chaveiro' (between man and man [an eye-opener in itself]); 2. That (based on the Pasuk in Mishlei (27:10 [with reference to Hashem]) "Re'acho ve'Re'a ovicho al ta'azov" (Do not forsake your Friend and the Friend of your father), "Re'acho" refers to G-d, as well as to one's fellowJew. That being the case, the Torah is commanding us here to treat G-d, as well as one's fellow man, with the same concern as we would like them to treat us. In any event, Hillel teaches us here that the ideal (and perhaps the only) way of building a meaningful and lasting relationship with others is by seeing in them a mirror image of oneself, by viewing their property, their persons and their dignity with the same care and respect as if they were one's own. When Hillel told the man not to do to his friend what he would not like others to do to him, he did not mean that he should gauge the likes and dislikes of others by his own. This is not possible, since there is no reason to assume that his friend shares his own likes and dislikes. Therefore Rashi explains that what the Pasuk means is that just as Reuven would like Shimon to avoid doing what he dislikes (whatever that may be), so too, should he avoid doing what Shimon dislikes (even though that may differ from the things that he dislikes). That is why Hillel concluded with the words 'The rest is merely an explanation. Now go and learn!' Having undertaken to avoid doing anything that may hurt one's fellow-Jew (or according to Rashi's first explanation, that may contravene the wishes of G-d), all that remained was for the convert to discover what it was that people generally don't like done to them and what it is that contravene G-d's wishes. That was the explanation. That he would now have to go and learn. (to be cont.) Parshah Pearls (Adapted from the Riva) A Time to Disobey "Every man shall respect his mother and father and my Shabbosos you shall observe" (19:2). Commenting on the juxtaposition of these two Mitzvos, Rashi explains that if one's parents issue instructions to break Shabbos, one may not obey them. But is it not obvious, asks the Riva, that the 'Asei' of Kibud Av cannot override the Asei plus Lo Sa'aseh of Shabbos (which, one may add, carries with it Miysah)? Not at all, he answers, when one bears in mind that the Torah compares honouring one's parents ("Kabeid es ovicho ") to honouring G-d ("Kabeid es Hashem me'honoch" [Mishlei 3:9]). Respect for One's Father Ibid. The Torah puts the mother first when it comes to respect, Rashi explains, because a child tends to respect his father more than his mother. The Riva cites the Gemara in Kidushin which attributes this to the fact that a father teaches his son Torah (a sacred obligation which every father should make a point of doing. Perhaps failure to do so is one of the causes of father/son relationship that is rampant today). Lashon ha'Ra v. Letting a Person Die "Do not be a gossipmonger (Lo seilech rochil ) among your people; do not stand aside while your fellow's blood is being spilled!" (19:17). Rashi explains that one may not watch a person die if one is able to save him. Connecting the two statements in light of Rashi's explanation, the Riva explains that despite the terrible sin of Lashon ha'Ra, if Reuven tells

Midei Shabbos

Vol. 18 No. 31 This issue is sponsored jointly l'iluy Nishmas Kalman Dovid ben Avraham z"l and l'iluy Nishmas Hena Hitza bas Eliyahu (Anne Dodick, mother of Risa Rotman) z"l on the occasion of her tenth Yohrzeit t.n.tz.v.h. Parshas Kedoshim: Love Your Fellow-Jew (Part 1) The Gemara in Shabbos (31a) cites the story of the gentile who came before Hillel asking him to convert him on condition that he teaches him the entire Torah whilst he stood on one foot. The K'li Yakar explains that Hillel understood that the man was serious and that he was not pulling his leg (excuse the pun). He realized that what he wanted was a fundamental principle that would serve as the key to the rest of the Torah. So he promptly converted him (in front of a Beis-Din of course), and said to him 'What you would not like others to do to you do not do to them. This is the entire Torah; the rest is merely an explanation. Now go and learn!' The Pasuk that Hillel presented to him is Targum Yonasan's translation of "ve'ohavto le'rei'acho komocho" (Love your fellow-Jew like yourself [Kedoshim, 19:18]). But then Yonasan ben Uziel was Hillel's star Talmid, so we now know the source of his (Yonasan's) translation.

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Shimon that he is going to kill Levi, Shimon is obligated to warn Levi of his peril. Others explain that one should not transgress "Lo seilech rochil" which strictly speaking means not to tell Shimon what Reuven said about him. If one does, Shimon will respond by avenging his honour and attacking Reuven, whom you will then need to defend. Hence the Torah warns "Do not be a gossipmonger !" (Quoted from the Ram from Coucy). Miserliness v. Revenge "Do not take revenge " (19:18). Rashi explains that after Reuven refuses to lend Shimon his scythe, Shimon takes revenge by not lending Reuven his chopper. Why, asks the Riva, does the Torah not issue a warning against Reuven, not to refuse lending his scythe to Shimon in the first place? Citing the Chizkuni, he explains that the Torah does not obligate a person to lend out his personal objects. One may be termed a miser, but miserliness is not, per se, a sin. Perhaps his scythe was an expensive one, and he was afraid that it might get damaged. Shimon, on the other hand, would have been prepared to lend Reuven his chopper, and his refusal is based entirely on revenge, which in turn, is based on hatred (Midos!). That is unacceptable, and the Torah therefore warns against it (See also Main Atrticle). (Note, that Reuven, in the above case, only refused lending out his scythe once, and as we explained, he may well have had a good reason for refusing. Someone who has a tendency towards miserliness, it appears, is another matter. As Chazal have said, Tzara'as on one's house can sometimes be a punishment for Tzorus Ayin [miserliness], a clear indication that it is considered a sin.) Loving a Fellow-Jew " love your fellow-Jew (le're'acho) like yourself" (Ibid.) Rashi comments that 'This is an important principle in the Torah'. The Riva, citing R. Elyakim, explains this with the Gemara in the second Perek of Shabbos, in connection with the gentile who came before Hillel with a request to convert him on condition that he teaches him the entire Torah whilst he stood on one foot. Taking up the challenge, Hillel said to him ''What you don't like (others to do to you) don't do to others. All the rest is mere explanation.' Indeed, the Riva concludes, this is the way one should behave to one's fellow-Jew with love. What you wouldn't like him to do to you, don't do to him. See two final paragraphs of Main Article. Closing One's Eyes & Pretending Not to See "Rise before an old man and honour a wise man" (19:32). Rashi, citing Chazal, suggests that perhaps it is in order to shut one's eyes as if one did not see him. Therefore the Torah concludes "and fear G-d". 'Are we speaking about wicked people', asks the Gemara? Surely someone who sees a wise man coming and closes his eyes has transgressed the Mitzvos of rising? And it answers that the Chazal are talking about shutting one's eyes before the Chacham arrives within the distance that one is obligated to stand. So when one does shut them one genuinely does not see the Chacham arrive, and is therefore not obligated to rise. And it is about such a scenario that the Torah sees fit to write "and fear your G-d" - who reads your thoughts and who knows that you deliberately shut your eyes in order to avoid performing a Mitzvah. Highlights From The Ba'al Ha'turim "Kedoshim Ti'hyu" (19:2). The previous Parshah ends with the words "u'shemartem es mishmarti", and is followed by "Kedoshim tih'yu", remarks the Ba'al ha'Turim. This teaches us that someone who guards himself against sinning will receive Divine protection against sinning in future ('Ani le'Dodi, ve'Dodi li'). "Daber el kol adas B'nei Yisrael Kedoshim tih'yu" (Ibid.) "Adas - a community, implies a gathering of at least ten people. This hints, says the Ba'al ha'Turim, at what Chazal say - that a Davar she'bi'Kedushah (such as Kadish, Kedushah and Borchu) requires a Minyan. "I am Hashem your G-d a man shall honour his father and mother" (19:2/3). This teaches us that honouring one's parents is equivalent to honouring Gd Himself (See Parshah Pearls 19:2). "Observe My Shabbos Do not turn to idols" (19:3/4). From the juxtaposition of Shabbos to idolatry, the Ba'al ha'Turim observes, we can learn that Chilul Shabbos is equivalent to pouring wine to AvodahZarah." "When you Shecht a Shelamim Offering to G-d, Shecht it (Tizbochuhu) in an acceptable way" (19:5). The word "Tizbochuhu" is written without a 'Vav' (after the 'Ches'), says the Ba'al ha'Turim. which can be read - 'tizbe'cheihu' (in the singular). This

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hints at the ruling that although two people are permitted to Shecht (i.e. to hold the knife, one at either end) together, two people Shechting a Kodshim animal render it Pasul. ""And when you reap (u've'kutzr'chem) the harvest do not finish (lo sechaleh) the corner " (19::8). The word "u've'kutzr'chem" is also the acronym of 'u'vekatzir Chem ('Chaf' 'Mem' - sixty), a hint that the Shi'ur Pe'ah is one sixti'eth, says the Ba'al ha'Turim. And he reinforces this by pointing out that the Gematriyah of "lo sechaleh" is equivalent to - 'ha'Pe'ah hu echad mi'shishim' (The Shi'ur of Pe'ah is one sixti'eth). The Ba'al ha'Turim points out that the word 'Katzir' (or a derivative thereof) appears four times in this Pasuk, to preclude from the Din of Pe'ah - 1. a field that is harvested by robbers; 2. a field whose crops are gnawed by ants; 3. a field that has been destroyed by storm-winds and 4. a field whose crops have been devoured by animals. The Mitzvah of Pe'ah is followed by the command "Lo tignovu" ('Do not steal!' [in the plural]) - a warning to the owner of the field not to take what belongs to the poor, and a warning to the poor man not to take what he is not entitled to, the Ba'al ha'Turim explains. For example, what we learned in the Mishnah in Pe'ah - 'Two grains are Leket (which a poor man is authorized to take); three is not Leket (and he is obliged to leave them where they are)'. "The wages of your hired laborer shall not remain with you overnight do not curse " (19:13). Commenting on the juxtaposition of the two phrases, the Ba'al ha'Turim explains that, even if your employer fails to pay you on time, don't curse him - Take him to Beis-Din! The Mitzvos And Their Meaning (Adapted from the Seifer ha'Chinuch) Please bear in mind that the rulings in this article reflect the opinion of the Seifer ha'Chinuch and are not necessarily Halachah. Mitzvah 212: To Revere one's Father and Mother It is a Mitzvah to revere one's parents in other words, to treat one's parents as one would a person whom one reveres, as the Torah writes in Kedoshim (19:3) "Each man shall revere his father and mother". In defining 'Yir'ah', the Sifra explains that one may not sit their place, speak in their place or contradict their words. A reason for the Mitzvah the author already presented in the Mitzvah of 'Honouring one's parents', in Yisro (Mitzvah 33). Some of the Dinim of the Mitzvah In answer to the question "How far Mora'as Av va'Eim", the Gemara in Kidushin (31a) says that even if one's parents beat him and spit at him, he is not permitted to put them to shame Nevertheless, the Gemara in Mo'ed Katan (17a) forbids a father to strike his grown-up son, because (since he is prone to retaliate in self-defense), he causes him to transgress the La'av of "Lifnei Iver " (causing others to sin). Beis-Din may even place in Cherem a father who contravened it To demonstrate the severity of this Mitzvah, the Gemara there (in Kidushin) states that even if one's parents are (slightly) senile, one should make every effort to treat them with respect to the best of one's ability. If however, their state of mental health becomes unbearable, then one is permitted to leave them and to appoint somebody else to look after them if this is possible A Mamzer of the child or descendent of parents whose relationship carries with it a Chiyuv Kareis is not exempt from the Mitzvah, even though he is not punishable in the event that he strikes or curses them The Gemara in Bava Metzi'a (32a) rules that if one's parents issue one a command to transgress any Mitzvah, even if it is only a Mitzvah mi'de'Rabbanan, one is obligated to disobey it The remaining details of this Mitzvah are to be found in various locations throughout Shas, mainly in Kidushin, it would seem (See also Yoreh Dei'ah Si'man 240). This Mitzvah applies everywhere and at all times, to both men and women. Anyone who contravenes it and shows them a lack of respect has negated this Mitzvah, unless his father or mother is aware of what one is doing, and gives his consent - due to the principle that 'If a father (or mother) foregoes his Kavod, then his Kavod is indeed foregone!' Mitzvah 217: Not to Harvest the Final Corner of One's Field It is forbidden to harvest all that has been planted. One is obligated to leave a remnant at the edge of the field for the poor, as the Torah writes in Kedoshim (19:9) "Do not finnish the corner of your field to harvest it". This is a La'av ha'nitak la'Asei' (a La'av that is connected to an Asei), as the Torah writes there " for the poor and the convert you shall leave it". This implies that someone who transgressed and harvested his entire field, he should take the Shi'ur (measure) of Pe'ah and give it to the poor. Min ha'Torah, Pe'ah has no Shi'ur, as we learned in the first Mishnah in Pe'ah; the Chachamim however, fixed the Shi'ir as one sixtieth of the entire crop. A reason for the Mitzvah and some of its Dinim the author already presented in the Mitzvas Asei (Mitzvah 217). (to be cont.)
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Rabbi Yissocher Frand

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mitzvah to fulfill properly. The person delivering the rebuke must use all of his intelligence to measure what to say carefully and to consider the possibility that saying nothing at all may be the most appropriate thing to do. I would venture to say that 99 times out of 100, it is better not to say anything in these situations. I am not speaking about a parent to his child or a Rabbi to his congregation, but it is usually better not to say anything to one's fellow man. The Chazon Ish makes this point in Hilchos Shechitah. One has to weigh his words so carefully if he wants them to be effective that most people are simply not capable of giving appropriate "tochacha". The Chofetz Chaim was once traveling and he came into a Jewish inn. He sat down and saw another person enter the inn. The person was apparently an extremely boorish individual. He sat at a table and shouted at the innkeeper to bring him some food. He asked for fried goose and vodka. When the food was brought to him, he gobbled it down without making any blessings and was totally abusive to everyone around him a truly disgusting individual. The Chofetz Chaim was about to go over to him and tell him that such behavior was inappropriate and unacceptable. The innkeeper saw that the Chofetz Chaim was about to approach the man and quickly went to the Chofetz Chaim and said, "I must tell you something about this person." In the time of the czars, the Russians drafted Jews into the czarist army. They actually took young boys and drafted them into Czar Nicholas's army. When they took these children, it was not for 2 or 3 years it was for 35 years. It was a living hell. The innkeeper explained to the Chofetz Chaim that this individual was grabbed away from the Jewish community at age 7 and was forced to remain in the czar's army in Siberia and elsewhere for 35 years. He does not know the shape of the letter Aleph. He has no manners because he never had any type of Jewish upbringing. He has no Torah learning because he never had the opportunity. He is, in fact, a person without any spiritual characteristics other than the fact that he still remembers that he is a Jew. The Chofetz Chaim went over to the individual and told him "I am jealous of your portion in the world to come. For you to remain a Jew after all you experienced and not to convert to Christianity is amazing. Your 'test' (nisayon) was greater than that of Chananya, Mishael, and Azarya." [Daniel Chapter 3] The man started crying. From that day on, he became very attached to the Chofetz Chaim and became a complete Baal Teshuva. The pasuk says, "Do not chastise a sco ffer lest he hate you; chastise a wise man and he will love you." [Mishlei 9:8]. The Shaloh HaKodesh interprets this pasuk to be teaching a quite different message: "Do not appeal to the scoffer in every person lest he hate you, but rather appeal to the wise man in every person so that he might love you." Every person has some redeeming value, no matter how degenerate or spiritually low he has sunk. If, when addressing the person, you zero in on the person's faults and negative traits, you will not have success in correcting the person's ways. The result will be that the person will hate the one who chastised him. However, if you zero in on the person's value and positive characteristics and see the "wise man" in him, then you will connect with that person and will eventually be beloved by him. This is exactly what the Chofetz Chaim did with that Jewish Russian soldier who was so rude and abusive. Had he focused in on his boorishness, the fellow would have rema ined a boor and would have hated the Chofetz Chaim. However, on the contrary, the Chofetz Chaim was able to find the righteousness in the person and thus was able to establish a connection, which eventually brought him around to true righteousness.
This write-up is adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tapes on the weekly Torah Portion. Tapes or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or email tapes@yadyechiel.org or visit http://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 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

RavFrand

Parshas Kedoshim These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 722 - Stealing as a Practical Joke. Good Shabbos! Not Every Thing is Spelled Out in Shulchan Aruch There is a disagreement between Rashi and the Ramban in terms of the definition of the mitzvah at the beginning of Parshas Kedoshim: "Kedoshim Teeheyu" [You shall be holy] [Vayikra 19:2]. Rashi interprets the mitzvah as "separate yourself from illicit intimate relationships and sin". The Ramban gives the mitzvah a much broader implication. The Ramban says that in Parshas Shmini, the Torah forbade consumption of a number of species of animals, fish, and birds. In Parshas Achrei Mos, the Torah prohibited a number of specific intimate relations. However, even after all these prohibitions, a man may eat many types of meat and may engage in marital relations with women to whom he is married. The Ramban says that theoretically, until this point, the Torah did not restrict an individual from being a glutton ous and lustful person, so long as he limited his consumption to kosher wine and meat and he limited his marital relations to his wives, when they were not in a state of impurity. However, says the Ramban, to ensure that a person not become a "naval birshus haTorah" [a glutton within the areas permitted by Torah law], the Torah here gives an additional mitzvah to be holy and conduct oneself in moderation, even in those areas that are legally permitted. The Ramban explains that this is a style that is common in the Torah. First, the Torah gives a specific list of what is permitted and what is prohibited. Then the Torah gives an "umbrella mitzvah" so that one will understand the spirit of the law and not conclude, "If the Torah has not prohibited it, it must be permitted." "Kedoshim Teeheyu" is such an umbrella mitzvah. The Ramban cites as another example of such an umbrella mitzvah the mitzvah to " v'asisa hayashar v'ha'tov" [do what is correct and good] [Devori m 6:18]. The Torah has already singled out prohibitions for stealing, for cheating, for taking revenge, for bearing a grudge, etc. But where in the Torah does it say one must be polite or courteous? The Ramban says that the Torah cannot legislate for every single situation that might arise in society. Obviously, we would not expect the Torah to tell us that one should not talk loudly on his cell phone in an area where he is disturbing other people. One cannot do so and pretend that he is fully in compliant with a "Torah way of life" merely by protesting "where does it say that this is forbidden?" The Torah says, "Do what is correct and good". This means, "be a mensch" which means, among other things, do not talk on a cell phone at the top of your lungs in a small room. In Parshas Reeh, concerning the prohibition of eating blood (which appears many times in the Torah), the Torah teaches "Thou shall not eat it so that it may be good for you and your children after you f or you shall do that which is correct (yashar) in the Eyes of Hashem. " [Devorim 12:25] Thus, not eating blood is also within the domain of "you shall do that which is yashar and good". We might ask, what does not eating blood have to do with "v'asisa hayashar v'ha'tov"? Rav Simcha Zissel proves from the Ramban that the reason for the prohibition of eating blood is that "the blood is the soul" [Devorim 12:23]. Animals have a form of a "nefesh". This level of "soul" within animals is what breeds loyalty amongst animals to their owners. (e.g. "man's best friend!) Plants do not do that. This is because animals have "nefesh" and plants do not. The Ramban says that it is necessary to respect this fact and it is not right for one soul - nefesh (i.e. -- man) to eat another soul - nefesh (i.e. - the blood of animals). The Ramban uses this idea to explain the mitzvah of covering the blood of a slaughtered animal (kisui hadam). The Ramban calls this a form of burial for the soul of the animal. Rav Simcha Zissel says that this is why the Torah mentions the concept of "doing that which is correct and good" in connection with the prohibition against eating blood. This is the same idea. Hashem wants us to look at the Torah's laws and to understand the deeper message of the Torah's concern. When the Torah says, "Do not eat the blood," it is telling us to respect life even animal life! When we try to understand the deeper meaning of the Torah's laws, this itself is doing that which is proper and good. This probing for the deeper meaning of the Torah's commands is part of a Jew's responsibility. A Jew cannot merely ask "Where does it say it?" A Jew must read between the lines of Torah, so to speak, and conduct himself based on the spirit of the law, in addition to the letter of the law. Tochacha: The Hardest Mitzvah to Properly Fulfill The Torah states "You shall surely chastise your fellow man." [Vayikra 19:17] There is a positive Biblical mitzvah to rebuke one's fellow Jew and set him on the correct path if one sees him doing something wrong. The Kesav Sofer in his responsa [#57] writes that this is the most difficult

Aish.Com - Rabbi Yehonasan Gefen

The Guiding Light

Parshas Kedoshim: Understanding the True Meaning of 'Chesed' In the latter part of the Parsha the Torah enumerates the various forbidden relationships and their punishments. Towards the end of this list the Torah states: "A man who takes his sister, the daughter of his father, or the daughter of his mother, and sees her nakedness, it is a chesed and they shall be cut off in the sight of the members of their people; he will have uncovered the nakedness of his sister, he shall bear his iniquity." (1) There is a glaring problem with this verse; the description of an incestuous relationship as being a 'chesed'. Chesed is normally translated as kindness; what kindness is involved in immorality? In order to answer this question it is necessary to alter our understanding of what 'chesed' actually entails. It seems that chesed is more appropriately understood as a trait that is characterized by overflowing and lack of boundaries. One significant outgrowth of this is kindness in that chesed

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causes a person to want to unabashedly share with others, breaking his boundaries of selfishness. However, that is just one manifestation of chesed, and like all character traits, chesed has negative, as well as positive, aspects. One negative manifestation is that a person can lose his appreciation of a proper sense of boundaries. Immoral behavior involves ignoring the Torah's assertion that certain relationships break the appropriate boundaries. Consequently, the Torah describes certain forms of immorality as chesed. Two prominent characters in the Torah represent negative aspects of the trait of chesed; Yishmael and Lot. The Rabbis tell us that Yishmael was deeply involved in immorality(2) and thievery.(3) Both of these emanated from his distorted chesed which broke the acceptable boundaries. An attitude of 'what is mine is yours and yours is mine' causes a person to believe that he has the right to infringe on other people's wives and material possessions. Lot grew up in Avraham's home and therefore became habituated to doing chesed with others, as is demonstrated by his great hospitality in Sodom. However, Lot clearly developed a warped sense of chesed. For example, when the people of Sodom threatened to abuse his guests he preferred to offer them his own daughters! He wanted to do chesed with his guests at the expense of his own daughters.(4) Why did Yishmael and Lot so badly misapply the trait of chesed? The answer is that their chesed was not acquired through self-growth based on the Torah's guidelines, rather it came as a result of genetics and upbringing. Even a generally positive trait such as chesed has undesirable offshoots if it is not applied in the correct way. For example, a person with a natural inclination to chesed may do kindness in the wrong way or quantity. He may be overflowing with chesed to friends, but forget about sufficiently caring for his own family. Another example is that a 'chesed' person may have a difficulty with making appropriate boundaries for himself in various aspects of life; he may find it hard to be punctual or reliable because he finds it difficult to set limits on his time. Further if a person does not have well-defined boundaries then he may find it difficult to avoid falsehood because honesty requires the ability to adhere to the boundaries of truth. The epitome of the correct balance of chesed is Abraham. He certainly had a natural propensity for chesed, however he did not merely allow his natural inclinations to lead him blindly, rather he harnessed and even negated his chesed when necessary. On many occasions throughout the Torah, Abraham was placed in situations where he was forced to curtail his chesed.(5) Avraham succeeded in these difficult tests, thereby showing that his chesed was not directed by natural inclinations but by fear of G-d. Another common failing of a person naturally endowed with doing chesed is that he expects people that he helps to be equally giving to him. Consequently he may not hesitate to request that others do significant favors for him because he would do the same for them. However, whilst demanding that we give in great abundance, the Torah requires that we strive not to rely on the kindness of others. This is demonstrated in King Solomon's assertion that "one who hates gifts will live." (6) Our great leaders were overflowing with chesed and yet they often refused to take anything from anyone else. A striking example of this is the Brisker Rav, Rav Yitzchak Zev Soloveitchik: When he was the Rav of Brisk, there were a number of children whose father's identities were unknown and whose mothers were unable to raise them. No one wanted to assume the tremendous responsibility of caring for these children. What did the poor mothers do? They would come in the middle of the night and place their children on the Brisker Rav's doorstep. When morning came and the Rav found a crying child outside his door, he brought him inside. He took upon himself the task of finding someone to take care of the child. If he was unsuccessful, then he himself took care of all the child's needs.(7) Whilst he was overflowing in helping others the Brisker Rav was extremely careful never to accept gifts of any kind, even under the most difficult of circumstances. When he first arrived in Palestine in 1941, along with the Mirrer Rosh Yeshivah, Rav Eliezer Yehuda Finkel, they were detained in the passport control offices. The delegation awaiting the two great Rabbis was told that they did not have the money with which to pay the poll tax of one-half to a full-lira (approximately 80 shekels) and it was forbidden to allow entry to anyone who had not paid. One of the heads of the Jewish Agency offered to pay the tax for the Brisker Rav, but he staunchly refused, saying, "Never in my life did I take money from anyone." After much deliberation, an old resident of Brisk had an idea - he entered the office and approached the Brisker Rav, "The members of the Brisker Community who have come to Israel want the Rav to continue serving as our Rav. We will pay the Rav a salary just as we did in Brisk. Therefore, I want to either give or lend the Rav the money to pay the tax, which will then be deducted from his salary." "That's an offer I can accept," agreed the Brisker Rav and he accepted the money.(8) The Brisker Rav may or may not have been naturally endowed with the trait of chesed. Regardless of his natural inclinations he excelled in the correct form of chesed and simultaneously avoided its negative aspects.

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We have seen that chesed does not simply mean kindness, rather it represents the propensity for overflowing and lack of boundaries, and this can be utilized for the good or bad. Moreover, there is a striking difference between a person who has the trait of chesed through genetics or habit, as opposed to someone who develops his chesed within the lens of the Torah. May we all use the trait of chesed only for the good. NOTES 1. Kedoshim, 20:17. 2. Rashi, Vayera, 21:9. 3. Rashi, Lech Lecha, 16:12. 4. See Ramban, Vayera, 19:8. 5. For example, when he is told to send his son Yishmael away, and even more so when he is commanded to kill his son Yitzchak. 6. Mishlei, 15:27. 7. Lorinz, In Their Shadow. 8. Lorinz, In Their Shadow, p.261-2. J. Gewirtz

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Migdal Ohr

Volume 13 Issue 30 Parshas Kedoshim 5771 A QRP AEwT ISYN WK OYwWDQ P A publication dedicated to Harbotzas Torah Rosh Chodesh Iyar is Wednesday and Thursday. A Bit of Bitachon A weekly infusion of security from Chovos HaLevavos by R Bachya ibn Pakuda, written nearly a thousand years ago. It IS a Popularity Contest Before Pesach, we were discussing the differences between one who works and is Boteach in HaShem, and one who works without trust in HaShem. The sixth difference is that the one who trusts HaShem is beloved by all types of people, and they rely on him, because they know he will do them no harm. They are at peace with him and do not fear that he will take away their wives or their money. He is similarly confident in them, for he knows that no man or creation has the ability to cause him any benefit or harm (thats G-ds domain) therefore he is confident that they will not harm him, just as he doesnt seek any favors from them. And, as he is confident in others and they in him that they will not harm each other, then he loves them and they love him, as the verse states (Tehillim 32:10) The one who trusts in G-d will be surrounded by kindness. The one who does NOT trust G-d, however - To be continued Thought of the week: Most people who are brutally honest get more satisfaction out of the brutality than out of the honesty. OKL HYHY ...QDC YNBA QDC YNZAM (WL:UY ARQYW)OYRCM JRAM OKTA YTACWH RwA OKYQLA H YNA Just (honest) balances, just weights, a just ephah, and a just hin, shall you have; I am the L-rd your G-d, Who brought you out of the land of Egypt. Parshas Kedoshim has over fifty mitzvos in it. With regard to many of them, the posuk reminds us, I am HaShem, or I am HaShem, your Gd. Only regarding the mitzvah of having honest weights and measures does Hakadosh Baruch Hu add, Who brought you out of Egypt. In actuality, the idea of having honest weights and measures is twofold. There is a negative command, a prohibition, against having inaccurate weights and measures, such as one who stores them in salt which affects their accuracy in a surreptitious manner. Then there is our posuk, which is a positive command, a mitzvas aseh, to ensure that the weights one uses are fair and balanced. The Maharam Chagiz in his sefer, Eileh HaMitzvos, says the purpose of this positive command is that we actively seek out honest weights and measures and try to correct inaccurate ones so that there is absolutely no chance of cheating someone or stealing from him, but instead seeking out the truth very well so that we deal honestly with others. The question is what that has to do with Yetzias Mitzrayim. The Gemara tells us that just as HaShem accurately differentiated between the Egyptian firstborn and the Jewish first-born, so should we accurately measure. However, this leaves us with the question of why this verse says, I am HaShem who took you out of Egypt. It could have said, I am HaShem who saved you in Egypt, or Who killed the first-born of Egypt. What is the special connection to taking us out of the land of Egypt? When the Jews left Egypt, HaShem told Moshe to ask the Jews to borrow silver and gold vessels. Chazal tell us that G-d had promised Avraham Avinu that his children would be slaves in a foreign land, but would leave

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with great wealth. Although the great treasure referred to the Torah, HaShem didnt want Avraham to say, The suffering You fulfilled, but the promise of wealth You didnt. Even though Avraham would not have said it, because he trusted HaShem implicitly, HaShem wanted to preclude that claim even as a possibility so that there would never even be a thought that He did not fulfill His word. That is how careful we must be with others. We must go so far out of our way to be fair and honest that people can see it and never have even a moment of doubt about our honesty, like when HaShem made the Jews leave Egypt with great wealth so that Avraham would not have even a moments concern or question that HaShem did not keep His promise. While other mitzvos end by referencing HaShem, most are things which others cannot see. Therefore we are reminded that HaShem knows our inner thoughts. However, when it comes to others, we must be even more careful. We must not only refrain from doing visibly wrong, but ensure that we actively pursue truth and integrity in a way can be recognized in our actions. R Chatzkel Levenstein zl, the Mashgiach of the Ponevizher Yeshiva had a grandson in America who was critically ill. Over Shabbos, the boy passed away and after Shabbos a telegram was sent to Israel asking another Rav to inform him. When he came, R Chatzkel said, I knew he had passed away. On Friday night, I dreamed that my late father and another man were burying a sefer Torah. The day this took place was the thirtieth day after the passing of R Isaac Sher zl, Rosh Yeshiva of the Slabodka Yeshiva. As they were speaking, someone came to ask R Chatzkel, who was slated as one of the speakers at the Shloshim hesped of R Sher, when he would like to go. I cannot speak there today, said R Chatzkel. I know that my words about R Sher will arouse my own sadness about my grandson and I will cry. Those in attendance will think it was because of the Rosh Yeshiva but some tears will be because of my grandson. I cannot allow myself to shed false and misleading tears. [Though he would not have said outright that the tears were for R Sher, and he would not have lied, he still felt it wasnt truthful to fool people into thinking he was crying only about the loss of the Rosh Yeshiva!] 2011 J. Gewirtz
Please learn the Torah on this sheet as a zechus for a Refuah Shelaima for Shmuel Shmelka ben Sara Leah, A man in his 80s who is in critical condition after being hit by a car.

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powerful, in command of everything. 'Chei Ha'olamim' - He gives life to all the upper and lower worlds." Kinderlach . . . The sefer Yesod ViShoresh HaAvodah relates that our hearts should be filled with boundless simcha with the contemplation of Hashem's greatness and His singling out of our nation. These songs of praise that we have just completed, express His awesomeness and our joy. We should study them, learn their meanings, contemplate them, and allow the happiness to fill our hearts. How exalted are You, Hashem! And how privileged are we to be chosen to express this! What a sendoff we receive as we leave the heavenly world, and proceed on to the world of the angels. May the Giver of Life to all worlds fill our journey with success.

Kinder Torah Copyright 2011 All rights reserved to the author Simcha Groffman NEW!!! NEW!!! NEW!!! NEW!!! "SIMCHA'S TORAH STORIES" A Children's book by Simcha Groffman To order your copy, contact the author SIMCHA_B@NETVISION.NET.IL Kinder Torah is now available in .PDF format write simcha_b@netvision.net.il for details Kinder Torah is now available in Hebrew write simcha_b@netvision.net.il for details 4400 copies of Kinder Torah are distributed each week in Arzei Habira, Ashdod, Avnei Cheifetz, Bayit Vegan, Beit E-l, Beit Shemesh, Beit Yisrael, Betar, Bnei Brak, Detroit, Edmonton, Ezras Torah, Gateshead, Geula, Gilo, Givat Shaul, Givat Zev, Har Nof, Haifa, Hayishuv Einav, Katamon, Kiryat Sefer, the Kosel HaMaaravi, Los Angeles, Maale Adumim, Maalot Dafna, Manchester, Mattersdorf, Mattisyahu, Mea Shearim, Miami Beach, Monsey, Netanya, Neve Yaakov, Passaic, Philadelphia, Pisgat Zev, Queens, Ramat Gan, Ramat Sharet, Ramat Shlomo, Ramot, Rannana, Rechasim, Romema, Rechovot, San Simone, Sanhedria HaMurchevet, Shaare Chesed, Shevi Shomron, Telz Stone, Toronto, Unsdorf , Zichron Yaakov, and on the Internet at www.shemayisrael.co.il/kindertorah/index.htm. To support Kinder Torah, please contact the author at P. O. Box 5338 Jerusalem, Israel 91052 Tel 972-2-585-2216, Fax 972-2-585-6872 E-mail: simcha_b@netvision.net.il Partial sponsorships are also available. 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 Shema Yisrael Torah Network http://www.shemayisrael.com Jerusalem, Israel 732-370-3344

Rabbi Avraham Kahn

Torah Attitude

Rabbi Simcha Groffman

Kinder Torah

Parashas Kedoshim Praise Forever "We are on the verge of leaving the world of the heavenly bodies, Avi." "Are you referring to the Pisukei Di'zimra section of the morning tefillos, Abba? It corresponds to the praises that the heavens offer up to the Creator, as the Dovid HaMelech states, 'The heavens declare the glory of G-d, and the sky tells of his handiwork' (Tehillim 19:2)" "Precisely, Avi. I see that you were really paying attention when I taught you about the four sections of tefillah. The last prayer, Yishtabach, serves as a blessing that completes and summarizes the Pisukei Di'zimra. It prepares us to enter the next level - the world of the angels - on our way up to standing before The King of kings. Yishtabach mentions thirteen different types of praise, all of which are fitting to ascribe to the Holy One, Blessed Be He." "What are they, Abba?" "Song, praise, glorification, hymn, strength, dominion, victory, grandeur, might, renown, splendor, holiness, and sovereignty. Besides being descriptions of the Almighty's goodness, they correspond to His thirteen middos (attributes) through which He blesses the world." "We have the most exalted privilege, Abba, of being able to praise the King of kings!" "Indeed, Avi. The blessing that completes Yishtabach, as illuminated by the Yesod ViShoresh HaAvodah, brings out this very point. 'G-d, King, Who is exalted through praises.' No being can describe all of the Almighty's attributes, yet we have the privilege of exalting Him with these words. 'G-d of thanksgivings.' No being can properly thank Him, yet we express gratitude with these words. 'Master of wonders.' No one can recount all of the wonders that He performs each and every moment. 'Who chooses songs of praise.' He chooses us to praise Him! He chose the tribe of Levi to sing His hymns.(Abudraham) He chose Klal Yisrael, the children of Yaakov to praise Him.(Rav Yaakov Emden) It is astounding that the Almighty Master of the universe chooses the songs of praise from lowly man.(Alshich) Yet this is our privilege." "I feel so honored, Abba." "Rightfully so, Avi. And so, we come to the final words of the blessing. 'Melech' - He is the great and awesome King. 'Kel' - our G-d, all-

Parashas Kedoshim: True Love Lasts Forever Summary How can the Torah command us to love another person? Hillel said to the prospective convert, What you dont want for yourself, dont do to your fellow. Do not disobey the instructions of G-d. We are expected to actively help others. The act of doing something for another person brings out feelings of love for that person. A person who does not use language accurately and declares that he loves fish really means that he loves to eat fish. Any love that is dependent on a specific reason, when the reason disappears, so does the love. Everlasting love is not based on what benefit one receives from the relationship but is based on what investment one puts into the relationship. Rather than seeking personal benefit, satisfaction and fulfillment in a marriage, one must learn to seek how to give and benefit ones spouse. This concept was mentioned by President Kennedy in his inaugural speech. The Mishnah in Pirkei Avos refers to the true love between Jonathan and David. Nothing makes a person feel as good as when one gives to others, whether individuals or communities. You Shall Love In this weeks Parasha it says (Vayikra 19:18): And you shall love your fellow as yourself. This seems strange. Love is an emotion and is a very personal feeling between one person and another. Love does not seem to be an act that one can be commanded to perform. So how can the Torah command us to love another person? Hillel In Targum Yonathan ben Uziel this verse is explained in the following way: And you should love your fellow. What you dislike for yourself do not do to another person. This corresponds to the famous words of Hillel related in the Talmud (Shabbos 31a) when a gentile came to him and requested that he be converted to Judaism on the condition that he be taught the whole Torah while standing on one leg. Hillel somehow sensed that this prospective convert was very serious about his commitment and said to him, What you dont want for yourself, dont do to your fellow. This is the foundation of the whole Torah; the rest is its commentary. Go and study. Do Not Disobey G-d Rabbi Akiva also alluded to the fundamental importance of this commandment. Rashi in his commentary on the above verse quotes how Rabbi Akiva said that this commandment is a major rule of the Torah. However, all this needs clarification. How can it be that loving ones fellow is the basis of the whole Torah? Rashi, in his commentary on the Talmud, answers this question. It is well known that there are two types of commandments. One type of commandment deals with the relationship between man and G-d. The other type deals with the relationship between man and his fellow beings. Based on this, Rashi explains that we find in scripture that G-d is referred to as the friend of man. As such, there is a double meaning in Hillels words. On a simple level, it is to be understood that a person should not do to another human being what the person would not like done to himself. This is the bare minimum necessary for human beings to be able to coexist in peace and harmony. On a deeper level there is a message alluding to the relationship between man and G-d. Just as we would dislike if someone disobeyed our instructions, in the same way we shall not disobey G-ds instructions. Actively Help Others This interpretation of not doing to others what we would dislike for ourselves is a command that everyone can be expected to follow. However, this verse has various messages on several levels of coexistence. Some of the commentaries (Ibn Ezra, Malbim and others) point out that the literal translation of this verse reads And you shall do acts of

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love to your fellow as to yourself. They explain that a person is obligated to take an interest and provide for others as one would want for oneself. On this level it is not sufficient to merely abstain from doing to others what one does not want for oneself; rather, we are expected to actively help others. Bringing Out Feelings Of Love Rabbi Moishe Chaim Luzatto (Path of Just Chapter 11) takes this commandment to the highest level and explains that a person must love his fellow being exactly as he loves himself. However, this brings us back to the original question, how can we be commanded to love? Love Fish In order to answer this question, we must try and define what love means. Some people declare their love for another person and use the expression of love very loosely. It is comparable to someone who says that he loves fish. The Mussar exponents point out that this is far from the truth. If this person really loved fish, he would purchase an aquarium and spend time, effort and funds to care and provide for them. He really means that he loves to eat fish. In other words, fish satisfy his needs and appetite. Dependent Love Unfortunately, some people love others the way they love fish. This kind of love only lasts as long as the persons appetite or desire is satisfied. As the Mishnah says in Pirkei Avos (5:19): Any love that is dependent on a specific reason, when the reason disappears, so does the love. A love that is not dependent on a specific reason, that love will never cease. Often feelings of love are only based on certain qualities of the other person. Obviously, it is these qualities, such as beauty, a good sense of humour, or kindness, that creates the initial attraction. But, says the Mishnah, if this is the sole basis for the love, the instant these qualities cease to exist, so will the love. Everlasting Love The Mishnah continues and says that if the love is not based on the other persons qualities then the love will never cease. The obvious question is if the love is not based on qualities, what is it based on? We find the answer to this in a startling statement our sages make in Masechet Derech Eretz Zuta (Chapter 2): If you want to love your fellow being then you should do something for his benefit. The Orchas Tzadikim explains that this is just the opposite of what is generally accepted. Most of us would suggest that a person does something for someone he loves; however, our sages here teach us that it is the act of doing something for another person that brings out feelings of true love for that person. Everlasting love is not based on what satisfaction or benefit one receives from the relationship but on what investment one puts into it. Therefore, even if the other person loses some of the qualities this will not result in diminishing the love, because it is not based on these qualities. Rather, this true love is created by a bond of mutual care and interest for each other. Isaac and Rebecca This message is brought home by the Rambam in his commentary on Pirkei Avos (1:6). The Mishnah states: You should acquire for yourself a friend. Says the Rambam, When you love, do not love by your own measure. Rather love by the measure of the one you love. When both will have this in mind, each one will work towards satisfying the other one and eventually they will both want the same thing, no doubt. We find this kind of love in the Torah by the marriage of Isaac and Rebecca. In general people think that a man and woman first must develop a love for each other, and then this would be a reason for them to marry. However, the Torah says (Bereishis 24:67): And Isaac brought her [Rebecca] into the tent of his mother Sarah, and he took Rebecca and she became his wife and he loved her. Only after they were married and cared for each other did the true love emanate between Isaac and Rebecca. This kind of love is a solid foundation for every marriage. We live in a time when too many marriages end up in divorce with so much pain and aggravation, not only for the spouses but even more so for their children. If couples would follow the direction of the Torah how to build a loving and lasting relationship, many of these sad divorces could be avoided. Rather than seeking personal benefit, satisfaction and fulfillment in a marriage, we must learn to seek how to give and benefit one another in our relationships. Ask Not The Torah attitude of giving in a relationship does not only apply in marriages and friendships but also in the relationships between individuals and their community. It is interesting to note that this concept was mentioned by President Kennedy in his inaugural speech: And so, my fellow Americans: ask not what your country can do for you; ask what you can do for your country. My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man. Jonathan and David The Mishnah in Pirkei Avos uses the friendship between Jonathan and David as an example of true love. They only cared about the welfare of the other without concern for their own personal satisfaction. Jonathans

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father, King Saul, was very displeased with Jonathans friendship with David since he expected his son to succeed him. But Jonathan did everything he could to assist David to become king. Giving To Others This ultimate expression of loving ones fellow being as oneself stems from an appreciation of the other persons worthiness without diminishing the self-worth of the one expressing it. After all, the Torah instructs us to love each other as we love ourselves. This requires that one loves oneself. We can only reach such a high level of selflessness if we realize that the ultimate satisfaction in life never comes from amassing benefits and assets for ourselves. On the contrary, nothing makes a person feel as good as when one gives to others, whether individuals or communities. When we manage to achieve everlasting love in our personal life, we are a step closer to experience the days of true peace and harmony forever.
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

1. What is Needed to Merit G-ds Assistance The Torah states, You shall be holy The Midrash cites a verse from Psalms, May He dispatch your help from holiness and from Zion shall you be supported. What is the meaning of May He dispatch your help from holiness? As a result of the sanctity of ones actions he will merit Divine Assistance. What is the meaning of and from Zion shall you be supported? Based on how meticulously and perfectly one performs the mitzvos, one will merit a greater degree of Assistance. Thus, Divine Assistance emanates from the degree of sanctity of ones actions as well as how perfectly one performs the mitzvos. Ramchal writes in his work Knowing Heart (Daas Tvunos) two individuals of identical Torah proficiency may perform the same mitzvah with the same level of meticulousness, G-d will value their mitzvos based on the dimension of each individuals holiness/sanctity. The Gemara in Tractate Sukkah tells us that Hillel the elder had eighty students. Reb Yonasan Ben Uziel was of the greatest of his students and Reb Yochanan Ben Zakai was of the lesser of his students. However, they were all equally proficient in every aspect of Torah. The Gemara asks, If this is so, then why is Reb Yonasan Ben Uziel classified as being greater than Reb Yochanan Ben Zakai? The Gemara answers that when Reb Yonasan Ben Uziel would engage in Torah study, the birds over his head would be consumed by the fire of his holiness. This was not the case with Reb Yochanan Ben Zakai. Ramchal explains that because of the dimension of holiness of Reb Yonasan Ben Uziel, his service of G-d/performance of mitzvos was valued to a greater degree. The basis for evaluating the performance of a mitzvah is not only determined by how perfectly it was executed, but it is also determined by the inherent holiness of the individual who is performing it. In the Ashrei Psalm, King David writes, G-d is close to all who call upon Him- to all who call upon Him with sincerity (bemmes). Simply, one understands this to mean that G-d is close to those who call out to Him wholeheartedly. However, this verse can also be understood to mean, G-d is close to those who approach Him with truth. King Solomon in Proverbs quantifies the Torah as the essence of truth as he states, Acquire truth and do not sell it. G-d responds to the one who possesses Torah/truth because of the dimension of the person who possesses it. When one possesses the truth of Torah, he assumes a unique level of sanctity/holiness. The Mishna in Tractate Berachos tells us that initially there was a classification of individuals who were referred to as Chasidim rishonim (the scrupulously pious of special renown) These individuals would prepare themselves for one hour before reciting the Amidah (silent prayer). Their recitation of the Amidah took another hour. After they completed the Amidah they would reflect upon their experience for another hour. Since one is obligated to recite the Amidah three times a day, this unique class of individuals were involved in this process for nine hours a day. The Gemara asks, if they had devoted nine hours a day for their prayers alone (and they also needed to engage in other mundane activities that were necessities), what degree of time remained in the day for their Torah study? They also needed to earn a livelihood. What degree of time remained for that pursuit? The Gemara answers that since they were Chasidim rishonim they were able to retain all the Torah that they studied without the need to review. In addition, G-d provided them with a livelihood with a minimal degree of initiative. The Torah, being the most holy entity in existence must be contained in a vessel that has relevance to its holiness. These individuals, because of their exceptional dimension of holiness, were able to retain the Torah without any difficulty. However, if one does not possess a sufficient level of sanctity, without reviewing one

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study, the Torah will ultimately dissipate and be forgotten. As the Midrash states, there are two components that are necessary to merit Divine Assistance. One, being the sanctity in which the mitzvah is being performed and secondly, the level of perfection that one performs the mitzvah. 2. G-d Demonstrates His Dominion Through Judgment The Torah states, You shall be holy The Midrash cites a verse from the Prophet Yishaya, G-d was exalted through judgment How was G-d exalted through judgment? G-d becomes exalted in existence when He judges the nations of the world. As the verse states, G-d establishes Himself for battle and He stands to judge the nations. The verse continues, The Holy G-d will be sanctified through His righteousness/charityWhat is the charity that G-d will do? At the end of time when G-d will judge the Jewish people, He will do so favorably despite their shortcomings. This is the meaning of G-d will be sanctified through His charity. G-d will be the advocate of the Jewish people and He will speak abundantly on their behalf to bring about their salvation. Gd said to the Jewish people, At the end of time I will be sanctified through you. By demonstrating His Attribute of Kindness, as being the advocate of the Jewish people, G-d will be sanctifiedG-d said to them, And therefore you must be sanctified through Me. It is interesting to note that on Rosh Hashanah, the Day of Judgment, when we conclude the blessing of the holiness of G-ds Name we insert the verse from Yishaya G-d, Master of Legions will be exalted in judgment, and the holy G-d will be sanctified in righteousness/charity. The blessing concludes, G-d, the holy King. The Gemara in Tractate Rosh Hashanah tells us that on Rosh Hashanah, the entire world stands in judgment before G-d. Not only are the Jewish people judged on that day, but also the nations of the world. When G-d institutes judgment on the world, He is exalted. In addition, G-d is sanctified through His righteousness because He acts as the advocate of the Jewish people. Despite the intensity of the prosecution, G-d demonstrates His Mastership by deflecting the prosecution, as the advocate of the Jewish people. Thus, G-d is sanctified through bringing about a favorable judgment on behalf of the Jewish people. Chofetz Chaim in his work, Loving Kindness (Ahavas Chesed), cites sources that state that most times, judgment is adjudicated through the Heavenly Court, with G-d presiding over it. However, there are times when G-d Himself adjudicates the case of an individual without the participation of the Heavenly Court. On Rosh Hashanah the day of judgment, regarding the predicament of the Jewish people, G-d Himself intervenes on their behalf as the Holy King. Despite the level of prosecution against the Jewish people, He acts as their advocate. At the end of time, G-d will be acknowledged by all humanity as the Supreme King. It is at that time that He will judge all the nations of the world and they will be condemned. However, He will demonstrate His righteousness/charity to the Jewish people by judging them favorably. By acting as their advocate at the end of time, despite their failings, G-d will be sanctified and recognized as the Master of all existence. 3. Yaakovs Uniqueness The Midrash states, G-d said to the Jewish people, Before I Created the world, the angels would praise Me through you. They would sanctify My Name with you. What would they say? Blessed is G-d who is the G-d of Israel from this world to the world (referring to the world to come). When Adam came into existence the angels asked G-d, When we bless You as the G-d of Israel, is this the one to whom we are referring? G-d responded, No, it is not. He is a thief. I had commanded him not to eat from the Tree, yet he ate. When Noach came into existence the angels asked, Is this the one to whom we are referring? G-d responded, No, it is not. He is a drunkard. As it states, He drank from the wine and became drunk. When Avraham came into being the angels asked, Is this the one to whom we are referring? G-d responded, No, it is not. He is a gentile. This is because he fathered Ishmael (who was not born from a matriarch). When Yitzchak was born the angels asked, Is this the one? G-d responded, No, it is not. He loved My enemy. Yitzchak loved his son Esav, who was evil and against Me. When Yaakov was born the angels asked, Is this the one? G-d responded, Yes, it is he. When you praise Me as the G-d of Israel, this is the one to whom you are referring. In addition, the entire Jewish people will assume his name- as they are known as the Children of Israel (bnei Yisroel). G-d sanctified the Jewish people with the name of Israel (Yaakov), saying, I will be glorified through you. Since you have been sanctified through this name, even before the creation of the world, you must be holy because I am holy. The Torah tells us that after Yaakov wrestled with the archangel of Esav, G-d changed his name to Israel. The name Israel signifies his dimension of mastership. Meaning, he had lorded over man (Esav and Lavan) and G-d (the archangel). The Torah states, (Yaakov had communicated to his brother Esav) I have sojourned with Lavan and lingered until now im Lavan gartie. Rashi explains that the word

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gartie is numerically the equivalent of taryag, the 613 mitzvos of the Torah. Yaakov was communicating to Esav that although he had lived for a period of twenty years in the home of his evil father-in-law, Lavan, his spirituality had not been diminished as much as an iota. Although he was in an environment that was the antithesis of spirituality, he remained spiritually unscathed. Israel is the one who dominates and is not dominated because of his dimension of spirituality. When Yaakov defeated the archangel of Esav he demonstrated that not only does he remain unaffected by the material, he also dominates the spiritual. Every one of Yaakovs predecessors had failed in some manner. Adam had eaten from the Tree. Noach had become drunk. Avraham fathered Ishmael from Hagar. Although Yitzchak, as a Patriarch was uniquely spiritual, his love for his son Esav interfered with his ability to perceive the true evil of his son. Yaakov, who Chazal tell us was the most special of the Patriarchs, had attained a level of perfection that did not exist before him. He was the first human being to affect/dominate existence and not be dominated by it. This is a characteristic which is common to G-d Himself, who affects without being affected. This is the reason G-d identifies Himself as the G-d of Israel. G-d had said to the Jewish people that they must live a life of sanctity because they had been sanctified before existence. How should the Jew live a life of sanctity? As Chazal state, Sanctify yourself through what is permitted to you. Meaning, it is understood that the Jew must refrain from what is forbidden by the Torah. However, one must strive to live a life of sanctity by partaking of this world only to the degree of necessity. Although one is physically inclined, one must subdue his inclinations and not pursue them. By utilizing the material only as a means to achieve the spiritual, the Jewish people will reflect the posture of Yaakov (Israel). They will dominate the physical for a spiritual end. Consequently, they will be sanctified. G-d designated the Jewish people as the Children of Israel to communicate to every Jew the he has the ability to dominate the physical and spiritual as Yaakov had done. Just as Yaakov was able to ascend to this unique level of spirituality through the study of Torah, so too can every Jew. As is states regarding Yaakov, He was the perfect man, who dwelt in the tent (of Torah). Although one has inclinations that attempt to dominate and control him, G-d has given the Jewish people the antidote to be able to subdue and control these inclinations. As the Gemara in Tractate Kiddushin states, I (G-d) have created the evil inclination. I have created Torah as its antidote. 4. The Jew, Understanding His Commonality with G-d The Torah states, You shall be holy because I your G-d am holy. The Midrash asks, Why does G-d want the Jewish people to be holy? Because G-d said, I have attached you to My loins As it states in Yirmiyahu, Just as ones belt is attached to ones waist so too are the Jewish people attached to G-d. (Since the Jewish people are attached to G-d and enmeshed with Him, they must reflect His characteristic of Holiness. In order for this special relationship to exist, the Jewish people must have a commonality with G-d.) G-d said to the Jewish people, I am not similar to the mortal king who does not permit his subjects to carry his name (which would be punishable by death). However, you carry My Name. Every appellation t to which I am referred, I have bestowed upon you. For example, G-d is referred to as Elokim, so too does G-d refer to the Jewish people as Elokim. As it is stated in Psalms, I have said that you (the Jewish people) are Elokim. G-d is referred to as Chacham (wise) and He refers to the Jewish people as Chachamim. G-d is referred to as Dode (Beloved) and He refers to the Jewish people as beloved G-d is identified as Chassid (scrupulously pious) and He refers to His people as the scrupulously pious. G-d is referred to as Kadosh (holy) and He refers to the Jewish people as Kadoshim (holy). As it states, You shall be holy What is the significance of G-d identifying the Jewish people with His own appellations? Rambam writes in The Fundamentals of Torah (Hilchos Yisodei HaToah) that there are numerous appellations for G-d. Why must there be so many appellations that identify G-d? Why would it not be sufficient to use the generic reference G-d or Lord. G-d revealed Himself to the Jewish people through many appellations to allow them to understand that He interacts and relates to this existence in many contexts. For example, the appellation Hashem (YKVK) connotes the Attribute of Mercy. It also communicates the He is an infinite Being. This appellation is used when G-d is relating to existence through His Attribute of Mercy. The appellation Elokim connotes the Attribute of Justice. When this appellation is used it is to give one the understanding that G-d is relating to existence within the context of Divine Judgment. G-d identifies and reveals Himself through these various appellations so that we could understand the many contexts in which He interacts with existence.

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G-d refers to the Jewish people with every one of His own appellations in order to reveal to them their spiritual potential and relevance to Him. Just as ones belt is attached to ones waist, so too are the Jewish people attached to G-d. This communicates a reality of closeness between G-d and the Jewish people that can be achieved when they reflect His characteristics. G-d identifies the Jew as wise because he innately has the potential to come upon wisdom. If one chooses to invest his life foolishly, it is only as a result of his choice to do so. Therefore, G-d identifies the Jewish people with His appellations in order to reveal to them their multiple levels of potential. Thus, they have a multilateral commonality with Him. The Jewish people are the only nation in existence that G-d had bestowed His appellations upon. Indicating, that no other nation has this level of relevance to Him as the Jewish people. They are the only ones who have the ability to reflect G-ds characteristics. We say in the Shema, Hashem is our G-d, Hashem is One. It is true that G-d is the Supreme Omnipotent G-d to all nations, however only the Jewish people, because of their spiritual character are able to identify Him as our G-d, which indicates a personalization of the relationship. G-d therefore, G-d commands the Jewish people to be holy (kadosh) by separating themselves from excess, because this commonality. 5. Retaining Ones Focus The Torah tells us that there is a mitzvah to count the days of the Omer from the second day of Passover until the festival of Shavuos. The Omer is a semi-morning period, during which one does not engage in celebration. The Gemara in Tractate Yevamos tells us that between the festival of Passover and Shavuos, 24,000 students of Rebbe Akiva passed away in a plague. They perished over a 33-day period. There are two opinions cited in the Code of Jewish Law regarding the time period that the mourning period is observed. One opinion is that the students of Rebbe Akiva had died during the first 33 days of the Omer, culminating on the 33rd day (Lag BOmer). Although the students had also died on the 33rd day, during the daytime period of that day one is permitted to engage in celebration. This is based on the principle that on the last day of a mourning period it is sufficient to observe only the beginning of the day in mourning. There is another opinion that the students of Rebbe Akiva began dying on the first of the month of Iyar and continued dying until Shavuos, with the exception of the 33rd day when there was a respite from tragedy. The Gemara tells us that after the 24,000 students of Rebbe Akiva passed away the world was desolate and devoid of Torah. After experiencing this level of spiritual devastation and loss, how do we understand that one celebrates on the 33rd day? According to the opinion that the students continued dying until Shavuos, one could say that when there was a respite on the 33rd day, it was believed that the plague had ceased, which would be cause for celebration. However, when the plague continued on the following day, in retrospect, it was realized that the tragedy was meant to continue. After realizing the dimension of tragedy, why would one continue in the future to celebrate the 33rd day of the Omer when it was revealed to be only a single-day respite? One could say that although the Attribute of Justice was only held in abeyance for one day, it is sufficient cause to celebrate. This is because the world was able to benefit from having Torah sages of this unique caliber even for only one additional day. The benefit of their presence, even for one day, is unlimited. In addition, one would think that once the Attribute of Justice is unleashed, it is not possible to withdraw it until the entire measure of Divine Justice is meted out. The respite on the 33rd day of the Omer demonstrated that regardless of the intensity of the Attribute of Justice, the Attribute of Mercy can intervene. This day taught the Jewish people a lesson that they should not despair even in the most trying times. This is sufficient reason to allow rejoicing on the 33rd day, despite the fact that the students continued to die on the following day. According to the opinion that the plague ceased on the 33rd day, only after all of his students had perished, we see that Rebbe Akiva was not incapacitated as a result of the overwhelming tragedy. He understood that he needed to establish an eternal continuum of Torah in the world. He immediately began laying the foundation for the future of the Jewish people. He chose five individuals to be mentored as his students to carry on the Sinai tradition until the end of time. Only as a result of this spiritual rejuvenation of Torah, was all the Kiddush Hashem (Sanctification of G-ds Name) throughout the generations possible. The basis for our spiritual existence as a Jewish people until the end of time is only attributed to what Rebbe Akiva had immediately addressed after the Rabbi Dov Kramer

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demise of his student. Therefore, despite the pain of the moment it is sufficient reason to rejoice and celebrate for the sake of the future.

Taking A Closer Look

Do not take revenge and do not bear a grudge (Vayikra 19:18). Toras Kohanim (4:10) describes the Torahs prohibition against taking revenge: How far does taking revenge extend? [One] said to [the other] lend me your sickle, [but] he did not lend it to him; the next day [the other] said lend me your axe [and] he said I wont lend it to you just like you didnt lend me your sickle. Even though the first one did nothing wrong by refusing to lend his sickle (since he may have been concerned that it would become damaged, see Raavad), and the second one didnt do anything different than the first one had done (merely refusing to lend his item, see Korban Aharon), since the second ones refusal was because of the first ones refusal (and not out of a similar concern that his item might be damaged), the second one is guilty of taking revenge. The scenario described for bearing a grudge (4:11) is similar: How far does bearing a grudge extend? [One] said to [the other] lend me your axe [but] he did not lend it; the next day [the other] said lend me your sickle [and] he said here it is--I am not like you, as you didnt lend me your axe. Even though the second one lent his item despite the first one refusing to lend his, only the second one did something wrong--he bore a grudge. When Rashi explains what the Torah means by taking revenge and bearing a grudge, he quotes this Toras Kohanim, adding these words: for he bears animosity in his heart even though he didnt take revenge. Although Toras Kohanim could be understood to mean that the problem was what was said (I am not like you) not with what was felt (see Rambam, Negative Prohibition 305), Rashi is telling us that even if we dont let the other person know we are holding something against him, merely feeling that way is problematic. This is echoed by many others, including Sefer Hachinoch (Mitzvah 242), Rashbam and Ramban. (Based on Hilchos Dayos 7:7, most understand the Rambam this way as well.) However, the Talmud (Yoma 23a) seems to say otherwise. Any Torah scholar that does not exact revenge and bear a grudge like a snake is not a Torah scholar. Putting aside (for now) why its like a snake, there is a more obvious issue that must be addressed, which is what the Talmud immediately asks: [How is taking revenge and bearing a grudge allowed, let alone recommended, if] the verse says do not take revenge and do not bear a grudge? The Talmud then quotes Toras Kohanim, suggesting that the examples used were chosen specifically because they were with belongings (money), as opposed to saying (or doing) hurtful things. (It should be pointed out that pursuing compensation for damages is certainly permitted, and does not qualify as taking revenge or holding a grudge.) If the prohibitions dont apply to personal insults, there is no problem with insisting that Torah scholars avenge such insults. (The prohibitions wouldnt apply to non-scholars who avenge personal insults either. The implication is that real Torah scholars know how to avenge personal insults; non-scholars could too, if they knew how. At this point, it would seem that the reference to a snake would be that snakes are cunning, see Beraishis 3:1.) The Talmud then asks how avenging personal attacks could be considered a positive thing if elsewhere (in the Talmud) high praise is given to those who are insulted and dont return the insult. The Talmud therefore retracts its previous assertion (although it is unclear if its retracting its distinction between personal attacks and not helping others; many assume this distinction remains, but the Rambams wording fits much better if it doesnt) and says that the Torah scholar doesnt actively avenge what was done to him, merely keeping it in his heart. The Talmud then qualifies this, limiting keeping it in his heart to situations where forgiveness wasnt genuinely requested; if regret was expressed and amends attempted, the Torah scholar is supposed to consider it as if the insult never happened (as should everybody else). If, as Rashi says, bearing a grudge means maintaining animosity even without saying or doing anything based on that animosity, how could the Torah scholar be allowed to keep it in his heart? Even if the Torah scholar is different because insulting him is, by extension, insulting the Torah, that wouldnt override the prohibition against bearing a grudge. Just as the Talmud initially questioned the original premise because taking revenge/bearing a grudge is prohibited, keeping it in his heart shouldnt be acceptable either if it is prohibited. Besides, the original statement was that a Torah scholar should both take revenge and bear a grudge. If all that is allowed is to keep it in his heart, what kind of revenge is being exacted? Isnt that only bearing a grudge? Rambam (Hilchos Talmud Torah 7:13) differentiates between when the Torah scholar is insulted privately and when he is insulted in public (only if done publicly should he take revenge and bear a grudge like a snake). The commentators question where Rambam gets this from, and why the

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Talmud didnt use this distinction. In order to answer these questions, I would like to suggest the following approach to understanding the Talmuds discussion. When someone insults a Torah scholar, its both an attack on the person and an attack on the Torah he represents. Like everyone else, the Torah scholar should disregard the personal insult. In this situation, though, it would be inappropriate to totally ignore it and not defend the Torahs honor. How can both things be accomplished? How can the Torah be defended without creating the perception that it is being used as an excuse to protect personal honor? Any Torah scholar that does not take revenge and bear a grudge like a snake is not really a Torah scholar. Its not just that a Torah scholar is cunning enough to know how to defend the Torahs honor without letting it seem as if hes really defending his own honor. Its not just that the same way a snake gets no personal enjoyment out of biting a person (see Taanis 8a) a Torah scholar gets no personal enjoyment from avenging the disrespect given to the Torah. Its (also) that a Torah scholar doesnt feel the need to respond right away to the insult, but can wait for the appropriate time to respond. How is waiting being like a snake? When the snake was cursed, he was told he (man) will pound your head, and you (the snake) will pound his heel (Beraishis 3:15). Unkoles explains these words as he (man) will remember what you did to him early on, and you (the snake) will wait (natir, the same word, notair, as bear a grudge) for him in the end. (What this means is unclear; perhaps its a reference to man dying and returning to dust, which is what the snake eats.) If the Torah scholar exacts revenge right away, it may be seen as defending his own honor. Waiting not only indicates that its not an instinctive, human, reaction to being insulted, but it allows for things to be in a context where it becomes apparent that it is the Torahs honor that is really being defended. If the comparison to a snake was based on the Torah scholar being cunning or not benefiting personally, the revenge couldnt be exacted (or the grudge borne) if doing so was prohibited. The personal grudge has to be eradicated by the Torah scholar just as it must be eradicated by everyone else. If the insult was really hurled at the Torah, it is likely that (eventually) more insults will be directed at the Torah, including insults that will not be confused with personal insults. By keeping it in his heart, the Torah scholar remembers that the Torah was insulted, and waits for the appropriate time to defend its honor and avenge the insult. Since the reason to avenge the insult is not to defend any personal honor but to defend the honor of the Torah, it is only when the insult was made publicly that this needs to be done. Therefore, when codifying it into law, Rambam differentiated between situations where there was no need to defend the Torahs honor (when others are not aware of it), and where there was. Rabbi Eli Mansour

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a model for them to follow even in the face of the lures and temptations that they will inevitably confront. In order to remain Kedoshim, children must be given an image that they respect and admire. As in the case of Yosef, this image will continue to guide and inspire them even long after they become adults and move away from their parents home. Thus, the obligation and challenge of Kedoshim Tiheyu very closely relates to our obligation and challenge as parents. We must be models of Kedusha for our children, so that when they are put to the test, they will have an image of holiness to protect them and direct them toward the proper choices in life. National Council of Young Israel

Weekly Dvar Torah

Weekly Perasha Insights

Parashat Kedoshim- Parenting and Holiness Parashat Kedoshim begins with the command of Kedoshim Tiheyu You shall be holy. In the very next verse, the Torah admonishes us to respect our parents: Each person among you shall revere his mother and his father What connection might there be between these two commands? Why would the Torah juxtapose the Misva of Kedusha holiness with the command to respect ones parents? One answer that has been given is based upon the famous episode of Yosef and Potifars wife. As we read in the Book of Bereshit (chapter 39), Yosef was sold as a slave and served a nobleman in Egypt named Potifar. Yosef was seventeen years old and very attractive, and Potifars wife attempted to seduce him. Each day, she spoke to him and lured him, but he resisted her efforts. Finally, at one point, his passions nearly overcame him, and he was prepared to succumb to temptation. The Sages tell us that at that moment, he saw an image of his saintly father, Yaakob. As soon as Yosef saw this image, he withdrew and ran out of Potifars home. It is hard for us to imagine how difficult a test this was for Yosef. He was a teenage boy, all alone in a foreign country, without his family and without any Jewish community. There was nothing to stop him from committing this act of immorality. But he received strength to withstand temptation from the image of his father. When he saw Yaakob, he immediately came to his senses and recoiled. At that moment, he could not see himself betraying his upbringing, going against what his father taught him and represented, by committing an act of adultery. That image saved Yosef from a grave transgression that would have left an eternal stain on his soul. This may very well be the basis of the connection indicated by the Torah between Kedoshim Tiheyu and respecting parents. If children grow with respect for their parents, then this respect will help ensure their Kedusha, their ability to achieve and maintain holiness. When parents conduct themselves in a respectable, becoming manner, serving as role models of dignity, discipline and religious commitment, then the children will have this image before them throughout their lives. And this image will serve as

Parshat: Kedoshim Guest Rabbi Rabbi Ari Galandauer Young Israel of Ottawa, Canada A grandson of one of the early anti religious leaders in Europe became a baal teshuva. He went to Rav Shach ztl, because his parents wanted him to do something that the Torah forbids. Honoring parents is a very important thing Rav Shach told him. So you mean I should obey them? asked the bochur in disbelief. Chas vshalom! Its an aveira. So then I should refuse to obey? He responded. Honoring parents is extremely important. replied Rav Shach. So I should do it? he asked again. Chas vshalom! thundered Rav Shach. So I should tell my parents no? Honoring parents is very serious The exchange repeated itself several times. The bochur eventually got the message. One of the Torahs general principles is that whenever there is a conflict between a mitzvat asei and mitzvat lo taasei, the asei takes precedence over the lo taasei. For example, the Torah prohibits wearing Shaatnez, the mixing of wool and linen. However when a garment made of linen requires Tzitzis, we are permitted to attach woollen Tzitzis to the linen garment, because the mitzvat asei to put on Tzitzis overrides the lo taasei of Shaatnez. However, when a commandment includes both an asei as well as a lo taasei, like the mitzvah of Shabbos, where the Torah commands us to guard the Shabbos (Lo Taasei) and also to rest on Shabbos (Asei), then another mitzvat asei cant override it. One could not for example fulfill the mitzvot associated with Teruma and Maaser on Shabbos. We therefore need to explain why the Talmud in tractate Yevamos [5b] finds it necessary to learn from our parsha that Even if one of your parents tells you to violate the Shabbos, you may not do so because HaShem says, Keep my Shabbos. The Talmud extrapolates this rule by observing that the mitzvah of kibud av vaeim (lit. yiras eim vav, at Loc cit.) is followed immediately with the mitzvah of keeping Shabbos, the message being, in spite of the mitzvah of kibud av vaeim, following HaShems word comes first. Why does the Talmud find it necessary to express this idea, when it is obvious from the Torahs general principle, that honoring parents which is a lone mitvat asei, cannot override Shabbos which includes both an asei and lo taasei? Why would one think otherwise? One explanation is that the Torah is instructing us regarding a case where the child knows that it is forbidden for him to violate the Shabbos by honoring his fathers wishes, but nevertheless decides to do so. Do we at least say that he will get credit for honoring his father? Is there any merit to what he has done? The answer of course, is no. He has not done anything meritorious at all. The Talmud is teaching us that a person who respects his parents wish that he act counter to HaShems will, is not truly honoring his parents, because, every Jew is linked to maamad har sinai and kabolas hatorah through their parents. Through them to ones grandparents, great grandparents and all previous generations, all the way back to our ancestors who stood at Har Sinai. Our parents not only connect us to our past but are representatives of our mesorah. Part of the mitzvah of honoring our parents is to honor our past, our heritage. If a persons parents however, request that he act counter to the will of HaShem, with regard to that request, they cease to be representatives of the mesorah. In which case there is no obligation to honor that request, and if a person does, there is no merit to the honor he has shown them. In parshas Yisro, the Torah explains that one must honor their parents so that you may lengthen your days In parshas Vaeschanan however, the Torah adds that, you shall honor your parents as HaShem your Lord commanded you Why does the Torah add this phrase only in parshas Vaeschanan? Everyone understands that debts need to be repaid. One can therefore logically assume that the obligation to honor parents may be a form of debt repayment. This however is not the Torahs outlook. To drive home this point the Torah waited until parshas Vaeschanan, because it becomes most clear after the Jewish people have spent forty years in the

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desert, during which time taking care of their children would have been easier than ever. Parents did not have to worry about feeding their children as the Mon fell from heaven and Miriams well provided water. Theyre clothing never wore out, and medical bills were unheard of. Yet still the Torah commands, Honor your parents! Clearly the mitzvah was to obey HaShems command rather than pay a debt of gratitude. After forty years in the desert, the Jewish people could now relate to the mitzvah of honoring parents as an independent obligation. This lesson is what the Talmud is trying to convey. Recognizing that the obligation to honor ones parents includes within it, honoring ones past. We must however balance that with the reality of how important kibud av vaeim is. Good Shabbos The Weekly Sidra- Kdoshim By Rabbi Moshe Greebel Undoubtedly, attaining a good sense of patience in all things, is certainly an admirable Torah attribute. The Gemarah in Brachos 64a, and Airuvin 13b instructs: All who push the hour, are (subsequently) pushed by the hour! So essential is it to be enduring and tolerant, that the Midrash Koheles Rabbah 7-15, teaches us of Moshes impatience to HaShem, after the Pharaohs initial refusal to let the Bnai Yisroel out of Egypt, and his order not to supply the Bnai Yisroel with straw for bricks anymore: ..If Moshe had been patient, he would have been saved (from speaking against HaShem), but they (the Bnai Yisroel) provoked him and made him lose his temper, saying to him, May HaShem look upon you and judge, because you have made our spirits to be abhorred in the eyes of Pharaoh. (Shmos 5:21). He could not endure their words, and he also lost his temper and said in his anger (to HaShem), Since I came to Pharaoh in Your name, he has dealt ill with this people; neither have You delivered Your people at all! (ibid. 5:23) As can be seen then, the lack of patience even in the Av HaNviim (Moshe, the father of all prophets), can be devastating. For that deficiency of enduring others, inevitably results in unwarranted anger, one of the most detestable of human responses. In all honesty nevertheless, it must be understood that Moshes anger was not a matter G-d forbid, of his own ego having been insulted, but rather, his inability to see his brothers, the Bnai Yisroel, suffer even more than they had prior. This wisdom of having patience, is a universal attribute. Leo Tolstoy once wrote, "The two most powerful warriors are patience and time." Benjamin Franklin penned, "He that can have patience, can have what he will." Ralph Waldo Emerson put it, "Patience and fortitude conquer all things." Now, this weeks Sidra offers us a very interesting, and even surprising perspective of patience, to which we will shortly return, after a brief discussion of time. The concept of time in the Torah, as would be expected, plays a very integral part when it comes to Issur VHeter (that which is forbidden and permitted), where the smallest segment of time humanly imaginable, can make vast differences in Halacha (Torah law). Lighting Shabbos candles at the prescribed time on Friday evening, is considered a Mitzvah, and an honor for the Shabbos. However, lighting these very same Shabbos candles scant moments after this prescribed time on Friday evening, may result in a Chillul Shabbos (desecration of Shabbos). On Erev Pesach, the eating of Chametz is still permissible until a specific hour of the day. Yet, any Chametz eaten just moments after that specific hour, may be in violation of Pesach. While it is a Mitzvah to eat on Erev Yom Kippur, at a certain time towards evening, moments after the permissible time, eating may violate Yom Kippur. As expected, there are quite a few other instances of the factor of time in Halacha, but these examples given here should suffice. In this weeks Sidra, we are given to see once again, how important a factor time can be, and how equally important it is for anyone to develop a good healthy sense of patience. The Issur (prohibition) of Orla, refers to the first three years growth of a fruit tree, from which a Jew may derive no Hanaah (benefit) in any form. The first three years produce, the Orla, must be burned. The Torah states: And when you shall come into the land, and shall have planted all kinds of trees for food, then you shall count its fruit as forbidden; three years shall it be forbidden to you; it shall not be eaten. (Vayikra 19:23) On this Passuk (verse), there is a very unusual Midrash in Vayikra Rabbah 25-2, whereby Adam HaRishon is castigated for having eaten from the Aitz HaDaas (tree of knowledge): Rabbi Yhuda Ben Pazzi

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expounded, Oh, that someone had removed the dust from your eyes, Adam! For you were unable to stand firm for an hour in your obedience, and lo, your children have now to wait in regard to forbidden fruit for three years! What exactly, is the relationship between the Issur of Orla and Adam HaRishon having been able to stand firm for only a brief space of time, before eating from the forbidden fruit of the Aitz HaDaas? In the text Dvash LPi, we have a very surprising and equally informative answer. Directly after the Issur of Orla in the Torah, the Torah writes: You shall not eat any thing with the blood; nor shall you use enchantment, nor observe times. (ibid. 19:26) Expounding upon the various interpretations of the first clause of this Passuk, the Gemarah in Sanhedrin 63a, has this to say: For, it has been taught, Whence do we know that the eating of the flesh of an animal before it has expired, is forbidden by a negative precept? From the verse, You shall not eat anything with the blood. Another meaning of You shall not eat anything with the blood is, you shall not eat the flesh (of offerings) while the blood is in the sprinkling bowl. Rabbi Dosa said, Whence do we know that the meal of comfort (for mourners after a funeral) is not eaten by (the relatives of) criminals executed by Bais Din? From the verse You shall not eat (i.e., observe the funeral meal) for one whose blood has been shed. Rabbi Akiba said, Whence do we know that a Sanhedrin which executed a person must not eat anything on the day of the execution? From the verse, You shall not eat anything with the (shedding of) blood. Now, while all these different meanings of the Passuk are quite remarkable, posed the Dvash LPi, why is this Issur of not eating anything with the blood, placed directly in the Torah after the Issur of Orla? Citing the commentary of the Shach and the Ohr HaChayim on this Passuk of not eating anything with the blood, which resolves why the Passuk of Orla proceeds it, the Dvash LPi quotes the text of the Ohr HaChayim: You shall not eat any thing with the blood..This Mitzvah (of not eating any thing with the blood) is placed next to the Mitzvah of Orla, to hint at, what Chazal (our Rabbis of blessed memory) stated, that Adam HaRishon sinned by eating from the tree (of knowledge) prior to the time of its being permissible.. Leaving the Ohr HaChayim momentarily, we see something very astounding indeed. The prohibition of eating from the Aitz HaDaas, was not an everlasting prohibition for Adam and Chava. Rather, this prohibition was only valid for three hours. Had Adam and Chava waited three hours, which would have been Shabbos, the fruit of the Aitz HaDaas would have been permissible. We return to the Ohr HaChayim: ..(This eating too early from the Aitz HaDaas) is a form of Orla. For, had he (Adam HaRishon) waited until Friday night, Shabbos Kodesh, he would have recited Kiddush on wine (The Aitz HaDaas according to this opinion, was a grape vine (see Brachos 40a and Sanhedrin 70a).. And here, explained the Dvash LPi, is the meaning of the above Midrash, and the relationship between the sin of Adam and the Issur of Orla. For, Adam was commanded in the ninth hour on the Friday of his creation, not to eat from the Aitz HaDaas for three hours, just as we are commanded not to eat Orla for three years. In all truth though, there is another opinion in Midrash, in Braishis Rabbah 18-6, whereby Adam HaRishon had already eaten from the Aitz HaDaas, prior to the sixth hour: Rabbi Eliezer said, There were three who did not remain in their tranquility for six hours. They were Adam, Yisroel, and Sisera.. Nevertheless, according to the version of the above Vayikra Rabbah 25-2, as explained by the Ohr HaChayim, Adam was commanded in the ninth hour not to eat from the Aitz HaDaas, and should have waited three more hours until Shabbos to do so. Because he did not wait, he and Chava were banished from Gan Eden (garden of Eden) in the 12th hour. The Dvash LPi assumes that this matter was in the mind of the poet who composed for Hoshanah Rabbah (7th day Sukkos), Hoshanah Shalosh Shaos! Or, save us from the three hours! And, because Adam and Chava were divorced so to speak, from Gan Eden in the 12th hour of the day, the Midrash Braishis Rabbah (chapter 21) printed in Worms, France, speaks of the twelve lines of the Get (divorce bill). Those three hours for which Adam was too impatient to wait, were the cause of our being giving the Issur of Orla according to the above Rabbi Yhuda Ben Pazzi. Because Adam HaRishon was too impatient to wait those three hours, we make up for our ancestor by waiting the three years of Orla. In conclusion, explained the Dvash LPi, now that we see the relationship of

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the sin of Adam and the Issur of Orla, the close proximity of the Passuk of not eating any thing with the blood, signifies that the punishment for Adam and Chava for their sin, was death: But of the Aitz HaDaas, of good and evil, you shall not eat of it; for in the day that you eat of it you shall surely die. (Braishis 2:17) And so, we see the wise council of developing a good sense of patience, and not causing ourselves to rush into unwarranted action. For, if the Av HaNviim could fall victim to a lack of patience, how much more so, must we guard ourselves to be more tolerant and enduring of everyone, and never under any circumstances, to allow unjustified rage to assault others. May we soon see the G'ulah Sh'laimah in its complete resplendency, speedily in our days.
NCYI's Weekly Divrei Torah Bulletin is sponsored by the Henry, Bertha and Edward Rothman Foundation - Rochester, New York; Cleveland, Ohio; Circleville, Ohio

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this portion we can learn much about our personal and national destiny. It is truly a "must read"! Some of the mitzvot: Revere your parents, observe Shabbat, no idol worship, gifts to the poor, deal honestly, love your fellow Jew, refrain from immoral intimate relationships, honor old people, love the proselyte, don't engage in sorcery or superstition, do not pervert justice, observe kashruth and more. The portion ends, "You shall observe all My decrees and ordinances ... you shall be holy ... I have separated you from the peoples to be Mine." Dvar Torah based on Love Your Neighbor by Rabbi Zelig Pliskin The Torah states: "Before the gray haired you shall stand up, and you shall bestow honor upon the face of the old man, and you shall fear your G-d, I am the Lord" (Leviticus 19:32). We learn from this verse that we are required to honor a Torah scholar, even if he is not aged, and an elderly person, even if he is not a Torah scholar (Kiddushin 32b). "Old" in this verse does not merely refer to someone who is elderly; it also refers to someone who is mature in wisdom. A young scholar sees with his wisdom what the average person sees with his years (Chinuch 257). Failure to show respect toward Torah scholars is a very serious matter. Rabbi Akiva had 24,000 students -all Torah scholars - who died within a thirty-three day period as a punishment for not treating each other with proper respect (Yevomos 62b). How does one show respect? Stand up for a Torah scholar or an elderly person (one seventy years or older) when he comes within approximately 8 feet of where you are sitting. Interestingly, an employee is forbidden to stand up for this would constitute stealing time from his employer (Code of Jewish Law, Yorah Daiah 244:5). If an elderly person enters a room (or a bus) and you are sitting, you should offer him/her your seat. At the root of complaining is thinking that the situation could be better. At the root of satisfaction is being aware that the situation could be worse. In almost all instances things could be worse and they could be better. To master happiness a person needs to have a constant awareness that things are better than they could be. Rabbi Pliskin, Gateway To Happiness, page 63 Want to Learn Hebrew? http://www.in-hebrew.co.il is a free, on-line, educational resource to learn Hebrew phrases and sentences. 54 topics with 2,000 Hebrew phrases and sentences. Translations and transliterations. Quote Of The Week: It is never too late to be the person you could have been. -- George Eliot With Deep Appreciation of Mr. Raymond Schwarz New York, NY With Special Thanks to Leonard & Jean Paul Elkins Park, Penn Rabbi Ben-Zion Rand

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Shabbat Shalom

Parshas Kedoshim 5771 GOOD MORNING! Are you happy with who you are? Wish you could change, but don't know how? How does one change? The formula is straightforward: (1) Recognize that there is need for improvement. (2) Make a decision to improve. (3) Make a plan. (4) Follow through on the plan. What holds us back? We think we can't change. Rabbi Noah Weinberg, of blessed memory, the founder of Aish HaTorah, would ask his students, "If G-d would help you, could you do it?" The answer is obviously "Yes." Then he'd ask, "Do you think the Almighty wants you to change, to improve?" The answer again is obviously "Yes." So, why is it so difficult to change? It's too painful. One doesn't want to take the pain of change. Only through taking the pain and realizing that time is limited will we change. Failure is a status reserved only for those who try. The Midrash tells us that the Jewish people had the same problem in Egypt. Only 1/5 of the Jewish people were on a high enough spiritual level to leave Egypt - and they were on the 49th level of Tuma, spiritual degradation - and were within a hair's breadth of being destroyed. Yet, what is amazing is that in the next 49 days they raised themselves to the spiritual level to receive the Torah at Mt. Sinai! Each day we climbed one step higher in spirituality and holiness. Many people study one of the "48 Ways to Wisdom" (Ethics of the Fathers, 6:6 - found in the back of most siddurim, Jewish prayer books) each day in the Sephirat HaOmer period between Pesach and Shavuot - which will be explained below - as a means to personal and spiritual growth. This is a propitious time for perfecting one's character! Rabbi Noah Weinberg created his flagship series of lectures on the 48 Ways. They are available on cassette, cd or mp3 download by calling (800) 864-2373 or at ShabbatShalomAudio.com. I think of this series as the "Jewish Dale Carnegie Course" for getting the most out of life. It will be one of the great purchases in your life! Q & A: What Is Sephirat Ha-Omer? On the second day of Pesach, the Omer offering from the new barley crop was brought in the Temple in Jerusalem. It began a period of counting and preparation for Shavuot, the anniversary of the giving of the Torah and the yearly celebration of re-accepting the Torah upon ourselves. This period is called Sephirat HaOmer, the counting of the Omer. Forty-nine days are counted and on the fiftieth day is Shavuot, the Yom Tov celebrating the giving of the Torah. There is actually a mitzvah to count each specific day which is done at the completion of Ma'ariv, the evening service. This is a period of national semi-mourning (no weddings or even haircuts). It was during this period that Rabbi Akiva's 24,000 students died for not showing sufficient respect for each other. It is a time for us to reflect how we look upon and treat our fellow Jews as well as the tragedies that have befallen us because of unfounded (self-justified) hatred. It is a wonderful time to undertake an extra act of kindness; this will help to bring perfection to the world and unity amongst Jews. There are two customs for observing the semi-mourning period. The first is to observe it from the end of Pesach until the 33rd day of the Omer, this year Sunday, May 22nd. Many people get married on the 33rd day of the Omer for this reason. The second custom is to observe it from Rosh Chodesh Iyar (the beginning of the month of the Hebrew month of Iyar, which begins May 3rd in the evening this year) until Shavuot. Unusual for our heritage, one can choose each year which custom to follow. For more on Sephirat HaOmer and the 48 Ways go to aish.com/omer. Torah Portion of the Week: Kedoshim This is the portion that invokes the Jewish people to be holy! It then proceeds with the spiritual directions on how to achieve holiness, closeness to the Almighty. Within it lie the secrets and the prescription for Jewish continuity. If any group of people is to survive as an entity, it must have common values and goals - a direction and a meaning. By analyzing

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Likutei Peshatim
Parashas Kedoshim Internet Edition Vol. 25 No. 30 Shabbos For The Generations Speak to the whole congregation of the children of Israel and say to them: You shall be holy, for I, G-d, your Lord, am holy. Every man shall fear his mother and his father, and you shall keep My sabbaths. I am G-d, your Lord. Vayikra 19:2-3 Both of these mitzvos, fear of ones parents and keeping Shabbos, lead to the same goal - to know that G-d is our Lord. Keeping Shabbos testifies that one believes that in six days G-d created the heavens and earth and He rested from creation on the seventh day. Keeping the Shabbos, however, is not a simple task. The laws are complex, and only if they are kept in all of their minutiae will they effect a strengthening in ones faith. Therefore, it is the obligation of adults to guide their children in the proper mode of shemiras Shabbos - the observance of Shabbos - not only in letter, but also in spirit. In Oznayim LaTorah, Rabbi Zalman Sorotzkin explains that we find that in the Ten Commandments (Shemos 20:10), the Torah commands that one should not do any work, nor should your son, your daughter, your manservant, nor your maidservant. Concerning no other mitzvah do we find that one is required to oversee the fulfillment of the mitzvah by his entire household. If the children will not heed the voice of the parents, the keeping of the Shabbos cannot be guaranteed. Therefore, immediately after the Torah commands the keeping of Shabbos, it commands the honoring of ones parents, which includes heeding their words. So, too, in our verse, the Torah precedes the exhortation to keep Shabbos with the fear of ones parents, reminding us that the generational chain of shemiras Shabbos - the keeping of the Shabbos - depends upon the parents giving over the laws and spirit of Shabbos to their children.

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The Shield Of Shame You shall not do wrong in justice; you shall not favor a destitute man and you shall not honor a great man; with righteousness shall you judge your fellow. Vayikra 19:15 With righteousness shall you judge your fellow. - [This is to be understood] just as it sounds. Another meaning is [that when the nature of another persons conduct is questionable] judge toward the scale of merit [and give him the benefit of the doubt]. - Rashi Always viewing others in a favorable light and seeing only the benefit and good in people is not only advantageous to the one being judged. There is also a distinct benefit which this outlook provides for the person who is making the evaluation. This perspective leads the viewer to become more cautious in his own conduct and helps him avoid sin. Our sages have emphasized the advantages of the trait of being sensitive to shame. On the one hand, anyone who is sensitive to shame will be slow to sin (Nedarim 20a), while, on the other hand, one who displays insolence and is stubborn will eventually sin (Sota 4b). Shame serves as a shield which deflects the tendency to sin. Insolence breaks through all barriers which lead the way to sin. Yet, these traits do vary in their effect, depending upon circumstances. Maharil Diskin explains that every person is a member of a social setting. When he sins, he does not merely compromise his own conduct, but he also sets a tone of insensitivity and carelessness which others invariably notice. The door has been opened for them, as well, for when they are confronted with their own challenges and temptations, they will be less reluctant to sin. It will be easier for the next person to overcome any compunction toward sin, for the fence has already been breached. In turn, the next one to sin further lowers the level of intolerance, and the cycle continues until the last one will not even hesitate when sin comes his way. The trait of insolence has caused his abhorrence to sin to disappear, and the tendency to be ashamed to act in such a manner has been lost. What can a person do in order not to fall within this downward spiral that leads to sin? One must judge his fellow man favorably. (Avos 1:6) If a person looks upon other people as being righteous and meritorious, he will view them as possessing the trait of abhorrence to sin. As a result, he himself will not be exposed to any lapse in his fear of heaven, and he will remain filled with shame. The trait of caution and sensitivity will be intact, and he will be saved from sin. Teaching By Being A Model You shall not hate your brother in your heart; you shall reprove your fellow and you shall not bear a sin because of him. Vayikra 19:17 Rabbi Aharon Kotler notes that the mitzvah of delivering rebuke is not accomplished only when one offers a protest or reprimand to his fellow Jew. In fact, it can be achieved more effectively when it is communicated in a pleasant and caring manner. The Gemara (Arachin 16b) even points out that if, as a result of telling someone that his actions are sinful, it causes the persons face to change (to pale due to humiliation), then the mitzvah has not been fulfilled. The most proper manner to deliver a message of guidance and direction in order to correct the wayward actions of ones fellow Jew is by indirect influence. The opportunity to set an example for others to follow is available every moment that people are gathered together. This is true whether the group is large or even if there are only two people present. When a person acts in an exemplary manner, everyone notices and will remember how to do things properly the next time. Every time a person speaks with dignity, or performs an impressive action, or proudly accomplishes a mitzvah, he has set himself as a role model, and others follow. Unfortunately, people also notice when a person acts improperly, and a chilul Hashem can result as others learn to be lax and irresponsible. Accordingly, whenever a person finds himself among others, he does influence them, and he must take care to make a solidly positive impression, and to do so with pride. This is the optimal method of fulfilling the mitzvah of reproof, for his actions have a great impact upon others, more than words alone. Some people feel that they are not leaders, and that whatever they do, no one will notice or care. Therefore, they do not act with pride, and they feel that no one else is affected. Actually, the only reason a person is exempt from setting an example for others to follow is if his creating an influence would be beyond his control. However, every person is indeed capable of teaching others by serving as a model, and everyone is even expected to be an influence upon those around him. Everyone is required to strive to accomplish and indeed achieve prominence to whatever level he can reach, and to that degree he will, in fact, be noticed by others and he will impress them. If someone neglects this mission in life, he is held responsible for not creating a mood of success and for not serving as a model of determination. The Message Of Rebuke You shall reprove your fellow man and you shall not bear a sin because of him. Vayikra 19:17

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Rabbi Tarfon said, I wonder if there is anyone in this generation who accepts rebuke. When a person is told to tend to even a minor issue, he retorts to the speaker that he himself is guilty of more serious sins! Said Rabbi Elazar ben Azarya, I wonder if anyone in this generation is capable of delivering rebuke! -- Gemara Arachin 16b Rabbi Yitzchak Blazar explains that it seems that the process of rebuke is flawed primarily due to the inability of the one who delivers it to genuinely deliver his message. The one being criticized feels that the rebuke is undeserved due to the fact that the one judging him is himself a sinner and guilty of the same conduct, if not worse. What, then, is the meaning of Rabbi Tarfons words, who wondered if there was anyone who accepts rebuke? He should have directly pointed out that there is no one who can deliver rebuke. In both of these cases, it seems that the judges were not worthy of rebuking. Yet, the blame is directed at the generation or at the people, and they are held responsible for not having heeded the words of their leaders, despite the flaws and shortcomings of the ones delivering the criticism. Why is this? It is certainly better for a message of rebuke to come from a source which is sincere and consistent. The Gemara (Sanhedrin 19a) expounds and teaches: Adorn yourself (strive to perfect your own character) before you look to adorn others. Yet, the one being addressed with words of criticism should not focus upon judging the one pronouncing the message, but rather upon the worthiness of the words themselves and whether they are justified or of value. If there is truth to the matter, he should hearken to their call, and he should accept them. As Rambam writes in his introduction to Avos: Accept truth from whoever speaks it. Accordingly, in a particular encounter, if someone starts by pointing out a flaw to his friend, and instead of accepting the words for what they are worth, the friend responds defensively by lashing out and criticizing the first fellow in return, this indicates a problem with the listener. He is expected to be able to evaluate the comments directed at him in and of themselves, rather than to avoid the issue and react emotionally. The nature of people, however, is to respond defensively by questioning the merits of the speaker rather than to immediately consider the nature of the criticism. This reaction seems to indicate that the one delivering the rebuke is not worthy. However, the truth is that it is the listener who is not attentive, and he is merely concealing his denial by accusing the one offering the reproof. It is also correct for the speaker to perfect his own ways before judging others, as Rabbi Elazar ben Azarya says, but the more apparent problem is that people are not receptive to hearing rebuke even when it is appropriate. To Offer Ones Blessing You shall not take revenge and you shall not bear a grudge against the members of your people; and you shall love your fellow as yourself. I am G-d. Vayikra 19:18 A question was asked of Rav Moshe Feinstein, zt"l, to which he composed a response, which is included in his Igros Moshe (Yoreh Deah 4:51). People regularly came to Rav Moshe due to his great saintliness and asked him to daven to G-d on their behalf, or they asked that he confer a blessing upon them for all types of needs. Rav Moshe never turned down such a request, but he writes that although people thought very highly of him, he admits that he knew the truth about the limitations of his mitzvos and good deeds. He writes that there have been others who, when approached and asked to offer a bracha, refused to do so and directed the one in need to go to others who were more meritorious. The prayers of every Jew are fit to be accepted by G-d. When others daven for the welfare of the sick, they also fulfill the mitzvah of bikkur cholim. We do not know where the salvation for any situation may arise, so it is incumbent upon every Jew to respond when called upon to help his fellow man. Furthermore, when one person hears the ordeal which his friend is experiencing, and he feels affected to the point where he turns to G-d to daven for him, he is also fulfilling the mitzvah of "v'ahavta l'rai'acha kamocha", and this is itself a great merit by which the tefillos may then be heard in the heavens. Finally, when a Torah scholar is approached and asked to daven for a certain situation, the one who asks is demonstrating a wonderful trust in the power of Torah and the merit of those who study it. Whether the particular scholar is the most accomplished or qualified is not the issue at that point, but it is rather the wonderful gesture being expressed by the one advancing the request. In fact, it will be counter-productive for the scholar to try to discourage the one asking, because it will seem that he is even more worthy, for his refusal would only appear to be a sign that he is humble as well as scholarly. Therefore, Rav Moshe concludes that anyone who is assumed to be a Torah scholar must acquiesce when asked to daven for someone else, or to give a bracha to one who requests it. Rise For The Wise You shall rise up before the old, and honor the face of an old man, and you shall fear your Lord; I am G-d. Vayikra 19:32

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Onkelos translates You shall rise up before the old as You shall rise up before one who studies Torah, and Chazal (Kiddushin 32b) explained that when the Torah says and honor the face of an old man it means one who has acquired wisdom. Why does the Torah express the concept of a Torah scholar by the term an old man? It is because a young Torah scholar sees through his wisdom what an old man sees through the multitude of his years. Sefer HaChinuch explains that the main point of mans having been created in the world is for the sake of wisdom, so that he will become aware of his Creator. It is therefore fitting for a man to honor one who has attained it. As a result, others will be stirred by it. Therefore, Issi ben Yehuda explained (Kiddushin 32b) that even an uneducated old man - one who is not wise - is included in this mitzvah. It is proper to honor him because in his great number of years he has seen and recognized a bit of the workings of G-d and His wonders. Therefore he is deserving of esteem. Yet, this rule holds only on condition that he is not a confirmed sinner, for if he is, he has deprived himself of honor. Halachic Corner Pirkei Avos Chapter 1 When one davens Shemoneh Esrei, he must pronounce every word with his lips, but his voice should be audible only to himself. Davening loudly, as if to suggest that in that way G-d can hear his prayers better, is a display of poor belief (see Berachos 24b, Shulchan Aruch O.C. 101:2). If this is his intention, even Pesukei DZimra should not be recited loudly. If one cannot concentrate on his tefila he may raise his voice, as long as he is not davening publicly because he will then disturb others. The Taz writes that if one can concentrate while davening quietly, but raising his voice would improve his intent, he may daven louder (when davening by oneself). However, the Mishna Brura disallows this. The Rema says that if a person davens at home with a raised voice to set an example of inspired service for his family to follow, he may do so. Reciting brachos is very important because when one says a bracha he shows that he believes that there is a G-d in the world and that everything belongs to Him, and that one must ask permission from G-d to eat His food. Chazal (Brachos 35a) tell us that a person who enjoys anything without a bracha is like one who steals from G-d. The table where we eat is also holy, for as long as the Beis HaMikdash was in existence, the altar atoned for Klal Yisrael. Now, the table of man atones for him. Therefore, the Mishna (Avos 3:3) says that a person should say a Dvar Torah or sing some mizmorim over his food when he is sitting at the table, in order to bring holiness into the eating of the food. The Torah, when it says "v'achalta v'sava'ta u'veirachta" - when you shall eat and be satiated, then you shall bless (Devarim 8:10), is commanding us to bless G-d with Bircas HaMazon after we eat. In this verse we have the key to understanding the foundation of blessings. One should say the Bircas HaMazon with concentration, for by reciting a blessing over a food, one is showing that he is not simply satisfying his desires but is eating in order to be strong in serving G-d. Questions for Thought and Study 1. Why is honoring ones parents the first mitzvah listed after G-d tells us to be holy - "kadosh" ? What does holiness have to do with honoring parents? See Pardes Yosef 19:3 2. Rashi tells us that "lo signovu" (You shall not steal) in Verse 19:11 is referring to monetary theft. The words "lo signov" (You shall not steal) in the Ten Commandments is referring to kidnapping. If both are forms of stealing, why is one written in singular form and the other in plural form? See Kli Yakar 19:11 3. Why is the commandment to honor elders found right after the prohibition of dealing with the magicians of Ovos and Yidonim? See Abravanel 19:32 4. Why does the Torah command us to be honest with both the measure of an eiphah and a hin? Shouldnt one measure be enough? See Chanukas HaTorah 19:36 5. Why does the Torah say the prohibition of cursing ones parents twice in Verse 20:9? See Rashi there Answers: 1. The Ari says that those who fail to become kadosh (holy) are forced to come back as a reincarnation. One can return and correct many mitzvos, but one cant honor ones original parents (who have passed on). Therefore, G-d tells us to be holy and to honor our parents. 2. Often, stolen money is shared among multiple thieves, but a kidnapped victim is not usually shared by multiple perpetrators. 3. This is to teach us that one should not consult with magicians but one should consult with the wise elders of his generation. 4. If only the measure of an eiphah was used, then one would think that it is important to be careful only with large measures. The Torah commands us regarding a hin (a smaller measure) as well to indicate that we must be honest in all measures. 5. We learn from this that one is not allowed to curse a parent even after the parent has died.

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Mermelstein, o"h. Prepared by the faculty, Kollel, and student body of: Hebrew Theological College 7135 N. Carpenter Road, Skokie, IL 60077 Under the direction of Rabbi Ben-Zion Rand, Editor. To sponsor Likutei Peshatim for an upcoming Shabbat, please contact Mrs. Naomi Samber at HTC (847) 982-2500. To subscribe or to remove your address from this list, or if you have any questions, please send a message to: Naomi Samber <samber@htc.edu> The URL for the Hebrew Theological College web page is: <http://www.htc.edu>. The URL for Likutei Peshatim: <http://htc.edu/lpnow.html>. For access to archives of all previous issues, go to: <http://shamash.org/listarchives/likpeshat/> All times listed are for Chicago only. Please consult a local guide for times that apply to your location. Please forward this document freely to all those who may be interested. Please tell your friends to subscribe. Copyright 2008, Hebrew Theological College. Prepared by the faculty, Kollel, and student body of Hebrew Theological College under the direction of Rabbi Ben-Zion Rand, Editor To sponsor Likutei Peshatim for a future Shabbos, call Naomi Samber, managing editor, 847-982-2500, Fax 847-982-2507, email samber@htc.edu Details listed in the Sponsorship Section are the responsibility of the sponsors and not of Hebrew Theological College Please do not read Likutei Peshatim during the Torah reading or during the repetition of the Shmoneh Esrei Likutei Peshatim Has Torah Content - Please Treat It Respectfully

Rabbi Mordechai Rhine

Rabbi's Message

Likutei Peshatim is endowed by Les & Ethel Sutker in loving memory of Max and Mary Sutker and Louis and Lillian Klein, a"h. May their memory be a blessing. The Internet edition is sponsored by Rabbi and Mrs. Avraham Isenberg in memory of Mr. Sam Mermelstein o"h and Mrs. Sara

The Sefirah Count The days between Pesach and Shavuos are days of counting. We count the days ascending from one to fifty as we travel on the journey from the exodus until the giving of the Torah. It has been said that not only must we count the days, but we must make the days count. One recommendation is to choose something, small as it may be, to improve on or to accomplish. Implement that one choice in your life, one day at a time. In todays world it is fairly easy to choose a resolution to focus on. With English and Hebrew literature in abundance it just takes a decision to expand ones horizons by starting to study anything. Choose a topic, study it with regularity- even just a few minutes a day- and then make an effort to implement what you have learned. You may choose to do an extra act of kindness each day. Learn about opportunities to do kindness, and how to do them with sensitivity. What amazing blessing can be brought into the world simply by using todays resources to your advantage. Use the phone to spread good cheer by sharing a compliment or simply checking on a friend. E-mail can be used to share an inspirational thought with your loved ones. Often when we talk of improvement or growth, people respond that, It is a great idea but not in this lifetime. In other words, Great idea, but for me it is too late. If the person is less than 40 years old, the motivational response is an easy one. The great Rabbi Akivah didnt start studying Torah until he was 40. So starting now is right on time. Sometimes, however, we discuss the idea with a person who is more than 40. In that case I like to remind people that our father Avraham started his career at the age of 75. But sometimes we share the idea of growth with someone who is more than age 75. In that case I like to recall that The Rif (Rav Alfasi) was 100 years old when he was forced to leave North Africa, and relocate to Spain. The local Spanish community that considered engaging him as their Rabbi was concerned that he was so old. The Rif is said to have promised them that he would be Bar Mitzvah in their community. Indeed he led the community for 13 years, until his passing at the age of 113. Rabbi Yisroel Salanter was once walking on the street when he overheard a conversation between a tailor and his wife. The tailor was apparently working diligently despite the lateness of the hour, while his wife insisted that it was time for him to go to sleep. The tailor, who was working by the light of a candle, replied, As long as the candle burns, one can still mend, fix, and create. Rabbi Salanter often quoted this comment and said, As long as the candle (soul) of a person burns, he can still mend, fix, and create. The days of Sefira are special days. These are the days in which the Jews ascended from slavery to becoming a great and noble people. It is in these days that we too can ascend a level. Pick something to focus on, and make every day a special one. With best wishes for a wonderful Shabbos. One of the common themes of study during the weeks of Sefirah is the section called Pirkei Avos. And so, we offer you a thought from the first chapter of this work. We hope you enjoy! Wisdom From Pirkei Avos "Make for Yourself a Mentor" It has been said that a smart person learns from his own mistakes. But a wise person learns from other peoples mistakes as well. One of the themes in Judaism is to try to benefit from other peoples experience and wisdom. Even great people train themselves to listen to the wisdom of others. The story is told that Rabbi Yeruchem Levovitz was once feeling quite ill and questioned whether it was wise for him to go out in the cold to the Yeshiva in his condition. Being a person of intense integrity he called over one of his students and explained his situation. The Rabbi asked, In your judgment of the weather and my condition, do you think I should go to Yeshiva today or not? The student thought a moment and replied, I dont think that it will be wise for you to go today. Rabbi Levovitz nodded in reverence and accepted the advice. He said, I will trust your judgment, and I will not go out today. What you can do: Consciously make the effort to accept advice from someone. Do something with the awareness that someone else has a better perspective than you do.

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A Tale of Two Cars Simcha is driving at reasonable speed into an intersection with a green light. Suddenly he sees a car pull out against a red light, trying to cross the intersection in front of him. Simcha realizes that if he doesnt swerve to avoid the car he may inflict enormous damage to lives and property. In a split second decision he swerves and causes significant damage to his car and to a neighbors fence. The car that ran the red light was driven by someone in the community, and got through the incident unharmed. Simcha wants to know if he can claim the damage he inflicted to his own car and to the neighbors fence from the driver that caused him to do it. What do you think? Please send answers to RMRhine@teach613.org Rabbi Mordechai Rhine, originally of Monsey, New York, is the Director of TEACH613, an organization which promotes Jewish ethics and education in the Cherry Hill/ Philadelphia area. He is also the Rav of Young Israel of Cherry Hill. Rabbi Rhine is the author of a popular book, "The Magic of Shabbos: A Journey Through the Shabbos Experience," (Judaica Press, 1998) and the presenter of an audio series entitled The Perek Shira Collection by TEACH613, both available in stores or at www.teach613.org. To invite Rabbi Rhine to speak in your community, please contact him at RMRhine@teach613.org or 908-770-9072. 2011, Rabbi Mordechai Rhine and TEACH613

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closest the Hebrew Bible comes to the other literature of the ancient Near East, as well as the Hellenistic sages. It is practical, pragmatic, based on experience and observation; it is judicious, prudent. It is a prescription for a life that is safe and sound, without excess or extremes, but hardly dramatic or transformative. That is the voice of wisdom, the virtue of kings. The prophetic voice is quite different, impassioned, vivid, radical in its critique of the misuse of power and the exploitative pursuit of wealth. The prophet speaks on behalf of the people, the poor, the downtrodden, the abused. He (or she) thinks of the moral life in terms of relationships: between G-d and humanity and between human beings themselves. The key terms for the prophet aretzedek(distributive justice),mishpat(retributive justice),chessed(loving kindness) andrachamim(mercy, compassion). The prophet has emotional intelligence, sympathy and empathy, and feels the plight of the lonely and oppressed. Prophecy is never abstract. It doesnt think in terms of universals. It responds to the here and now of time and place. The priest hears the word of G-d foralltime. The prophet hears the word of G-d forthistime. The ethic of the priest, and of holiness generally, is different again. The key activities of the priest arelehavdil to discriminate, distinguish and divide andlehorot to instruct people in the law, both generally as teachers and in specific instances as judges. The key words of the priest arekodeshandchol(holy and secular),tameiandtahor(impure and pure). The single most important passage in the Torah that speaks in the priestly voice is Chapter 1 of Bereishit, the narrative of creation. Here too a key verb islehavdil, to divide, which appears five times. G-d divides between light and dark, the upper and lower waters, and day and night. Other key words are bless G-d blesses the animals, humankind, and the seventh day; and sanctify (kadesh) at the end of creation G-d sanctifies the Shabbat. Overwhelmingly elsewhere in the Torah the verblehavdiland the rootkadoshoccur in a priestly context; and it is the priests who bless the people. The task of the priest, like G-d at creation, is to bring order out of chaos. The priest establishes boundaries in both time and space. There are holy times and holy places, and each time and place has its own integrity, its own setting in the total scheme of things. The cohens protest is against the blurring of boundaries so common in pagan religions between gods and humans, between life and death, between the sexes and so on. A sin, for the cohen, is an act in the wrong place, and its punishment is exile, being cast out of your rightful place. A good society, for the cohen, is one in which everything is in its proper place, and the cohen has special sensitivity toward the stranger, the person who has no place of his or her own. The strange collection of commands in Kedoshim thus turns out not to be strange at all. The holiness code sees love and justice as part of a total vision of an ordered universe in which each thing, person and act has their rightful place, and it is this order that is threatened when the boundary between different kinds of animals, grain, fabrics is breached; when the human body is lacerated; or when people eat blood, the sign of death, in order to feed life. In the secular West we are familiar with the voice of wisdom. It is common ground between the books of Proverbs and Ecclesiastes and the great sages from Aristotle to Marcus Aurelius to Montaigne. We know, too, the prophetic voice and what Einstein called its almost fanatical love of justice. We are far less familiar with the priestly idea that just as there is a scientific order to nature, so there is a moral order, and it consists in keeping separate the things that are separate, and maintaining the boundaries that respect the integrity of the world G-d created and seven times pronounced good. The priestly voice is not marginal to Judaism. It is central, essential. It is the voice of the Torahs first chapter. It is the voice that defined the Jewish vocation as a kingdom of priests and a holy nation. It dominates Vayikra, the central book of the Torah. And whereas the prophetic spirit lives on in aggadah, the priestly voice prevails in halakhah. And the very nameTorah from the verblehorot is a priestly word. Perhaps the idea ofecology, one of the key discoveries of modern times, will allow us to understand better the priestly vision and its code of holiness, both of which see ethics not just as practical wisdom or prophetic justice but also as honouring the deep structure the sacred ontology of being. An ordered universe is a moral universe, a world at peace with its Creator and itself.

Rabbi Mordechai Rhine, originally of Monsey, New York, is the Director of TEACH613, an organization which promotes Jewish ethics and education in the Cherry Hill/ Philadelphia area. He is also the Rav of Young Israel of Cherry Hill. Rabbi Rhine is the author of a popular book, "The Magic of Shabbos: A Journey Through the Shabbos Experience," (Judaica Press, 1998) and the presenter of an audio series entitled The Perek Shira Collection by TEACH613, both available in stores or at www.teach613.org. To invite Rabbi Rhine to speak in your community, please contact him at RMRhine@teach613.org or 908-770-9072. 2011, Rabbi Mordechai Rhine and TEACH613

Lord Jonathan Sacks Chief Rabbi of the United Hebrew Congregations of the Commonwealth Kedoshim 5771 The nineteenth chapter of Vayikra, with which our parsha begins, is one of the supreme statements of the ethics of the Torah. Its about the right, the good and the holy, and it contains some of Judaisms greatest moral commands: You shall love your neighbour as yourself, and Let the stranger who lives among you be like your native-born. Love him as yourself, for you were strangers in Egypt. But the chapter is also surpassingly strange. It contains what looks like a random jumble of commands, many of which have nothing whatever to do with ethics and only the most tenuous connection with holiness: Do not mate different kinds of animals. Do not plant your field with two kinds of seed. Do not wear clothing woven of two kinds of material. (19) Do not eat any meat with the blood still in it. Do not practise divination or sorcery. Do not cut the hair at the sides of your head or clip off the edges of your beard. (26-28) And so on. What have these to do with the right, the good and the holy? To understand this we have to engage in an enormous leap of insight into the unique moral/social/spiritual vision of the Torah, so unlike anything we find elsewhere. The West has had many attempts at defining a moral system. Some focused on rationality, others on emotions like sympathy and empathy. For some the central principle was service to the state, for others moral duty, for yet others the greatest happiness of the greatest number. These are all forms of moral simplicity. Judaism insists on the opposite: moral complexity. The moral life isnt easy. Sometimes duties or loyalties clash. Sometimes reason says one thing, emotion another. More fundamentally, Judaism identified three distinct moral sensibilities each of which has its own voice and vocabulary. They are [1] the ethics of the king, [2] the ethics of the priest and [3] the ethics of the prophet. Jeremiah and Ezekiel talk about their distinctive sensibilities: For the teaching of the law [Torah] by the priest will not cease, nor will counsel [etzah] from the wise [chakham], nor the word [davar] from the prophets. (Jer. 18: 18) They will go searching for a vision [chazon] from the prophet, priestly instruction in the law [Torah] will cease, the counsel [etzah] of the elders will come to an end. (Ez. 7: 26) Priests think in terms of Torah. Prophets have the word or a vision. Elders and the wise haveetzah. What does this mean? Kings and their courts are associated in Judaism withwisdom chokhmah,etzahand their synonyms. Several books of Tanakh, most conspicuously Proverbs and Ecclesiastes (Kohelet), are books of wisdom of which the supreme exemplar was King Solomon. Wisdom in Judaism is the most universal form of knowledge, and the Wisdom literature is the

Covenant & Conversation

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Rabbi A. Leib Scheinbaum

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You shall be holy Every man: your father and mother shall you revere Do not turn to idols I am Hashem, your G-d. (19:2,3,4) Parashas Kedoshim begins with Hashem's exhortation that we become holy. Apparently, it is not sufficient for a Jew to be good, moral, or ethical. He must aspire for more. He must strive to be holy. It is interesting to note that the first pesukim of the parsha all end: Ani Hashem Elokeichem, "I am Hashem, your G-d." The Chidushei HaRim, zl, establishes a connection between these pesukim and derives an important lesson therein. He divides the Jewish community into three parts. First, is the Jew who suffices with "do not turn to idols." This is the extent of his commitment. He does not observe; he certainly is not concerned with holiness. He does understand, however, that an increased relationship with the non-Jewish world - entertaining their culture, assimilating with them - is tantamount to turning toward their gods. He draws the line at assimilation. The second category is the mitzvah-Jew, who observes the Torah, keeps its mitzvos. He understands that it is not enough simply to refrain from interacting socially with the gentile world; one must be proactive by observing Torah and mitzvos. The third type is one who understands that Judaism demands more than mitzvah observance. It demands sanctity. A Jew is a different breed, and his Torah is unlike any other religious dogma. Observance and commitment are simply not enough. One must devote all of himself to Hashem. One must strive to become holy, because that is the salient characteristic of Hashem. Thus, the Torah closes each pasuk with Ani Hashem Elokeichem, for Hashem is G-d to each of these Jews. While the non-practicing Jew has a distance to traverse to achieve a religious comfort-zone, he at least knows what is considered bottoming out. Assimilation is a scourge from which few return. The Jew who has assimilated has not only severed his own connection, he has destroyed the immediate hopes of future generations to return. Yes, some do return, but only after they have discovered that they are missing something in their lives. Once they have been divorced from Hashem and His people, return is much more complicated. What does Kedoshim tehiyu really mean? We find in other places, such as with regard to the mitzvah of Tzitzis, the Torah writes: Viheyisem Kedoshim leiElokeichem, "And you shall be holy to your G-d "(Bamidbar 15:40); or, as we find toward the conclusion of this parsha, V'hiskadashtem, vi'heyisem Kedoshim, ki Ani Hashem Elokecha, "And you shall sanctify yourselves, and you will be holy, for I am Hashem, your G-d" (Vayikra 20:7). In both of these citations, the Torah does not issue a command/exhortation to become holy; rather, it sounds more like a rite of passage - if you do the following, you will becomes sanctified. Here, Hashem tells us: "You shall be holy" - no, ifs ands or buts. Why? Horav Sholom Schwadron, zl, cites a Midrash that says: "You (Hashem) have elevated Klal Yisrael. You have given Kehunah, the Priesthood, to Aharon forever; You have given malchus, monarchy, to David forever; You have given kedushah, holiness, to Klal Yisrael forever; as it says Kedoshim tehiyu, "You shall be holy." Thus, Rav Sholom, suggests that "You shall be holy" is not only a command; it contains a promise. Hashem assures us that we will always remain holy. This is an eternal gift from the Almighty, not to be rescinded. It is unequivocal, not based on precondition. It is similar to kehunah and malchus; it is inherent and forever. This is what makes us different: kedushas Yisrael. We are endowed with the G-dly gift of holiness. Horav Elya Lopian, zl, was Mashgiach in Kelm. The yeshivah was suffering pressing financial hardships. It had reached the point that the students were starving. They had no bread, the one staple that sustained many a yeshivah student in those days of poverty and hunger. Finally, the Rosh Yeshivah dispatched his son and Rav Elya to go from house to house begging for money with which to sustain the students. While they were on the way, they heard cries of, "Help! Help!" They saw five hundred Jews who were enclosed behind a barbed wire fence, begging for alms. They immediately forsook their original goal of raising money for the yeshivah; instead, they focused on helping these helpless Jews. A few days later, they saw a woman, herself poverty-stricken, taking her small piece of bread, which she obtained through begging, breaking it in half and giving the other half to the starving Jews. From where does one derive such incredible strength of character, to take the last morsel of bread which she finally had been able to obtain, and share it with others - even less fortunate? How does one take the charity which is supposed to sustain her and split it in half to give another Jew? It is all the result of the promise that we will remain holy. It is not the good, moral or ethical Jew that does this; it is the one who is inherently holy. Kedushas Yisrael is what inspired the Jews who were rounded up in the Nazi cattle cars to cry out to the individuals remaining in town, "I forgot to feed the chickens before I left. Please feed them for me!" A Jew is unlike any other of Hashem's creations. His intrinsic kedushah separates him from the rest. I know this may sound elitist, but it goes with the territory. While we might be the only ones thinking of the chickens in our own time

Peninim on the Torah

Parshas Kedoshim You shall be holy every man: your father and your mother shall you revere. (19:2,3) Parashas Kedoshim, the parsha that exhorts the Jewish People to be holy, contains within it the majority of the Torah's essential laws. This parsha is all about kedushah, holiness. It is, therefore, surprising that the mitzvah of Kiddush Hashem, which is primarily kedushah-oriented - V'nikdashti b'soch Bnei Yisrael, "I shall be sanctified among Bnei Yisrael" (Ibid 22:32), is not mentioned until the next parsha. Why? Sanctifying Hashem's Name is the ultimate mitzvah that a Jew can fulfill. Thus, it should be included - and, for that matter, given primary placement - in Parashas Kedoshim. Horav Moshe Tzvi Nariyah, zl, offers two possible approaches to help us to understand this omission. First, we may have it all wrong. The essence of kedushah is not about giving up one's life. Hashem wants us to live. Therefore, the symbol of kedushah, the expression of essential Judaism is not specifically through the vehicle of Kiddush Hashem, but rather through kiddush ha'chaim. Hashem wants us to sanctify our lives, to live Jewishly, despite the challenges which may surface from time to time. The mitzvah of V'nikdashti, the command to sanctify our lives, to be willing to martyr one's life in affirmation of religious belief, should be the crowning achievement, summarizing a lifelong commitment to kedushah. It certainly should not be the starting point of kedushah. A person becomes kadosh after having fulfilled the mitzvos in Parashas Kedoshim. He can then go to Parashas Emor and confront the V'nikdashti. Horav Levi Yitzchak, zl, m'Berditchev, once commented, "The gentiles also know to fast, but to eat in accordance with halachah, Jewish law, only a Jew knows." Abstinence is something that a Christian can relate to, but to sanctify life, to "live" b'kedushah, only a Torah Jew can do. Second, only he who sanctifies his life through the performance of Torah and mitzvos has a mitzvah of Kiddush Hashem. Bnei Noach do not have the mitzvah of Kiddush Hashem. They have their seven mitzvos - and that is it. Nothing more is demanded of them. Only those who live a life of holiness are worthy of dying holy. In other words, the V'nikdashti of Parashas Emor is the consequence of Kedoshim teheyu. The concept of kiddush ha'chaim took on new meaning during the tragic years of the Holocaust. Rav Nechamiah Alter, zl, brother of the Gerrer Rebbe, spoke at a meeting of rabbanim in Lodz. He stressed that, while the imperative of Kiddush Hashem takes on various forms, most central to the mitzvah is maintaining our dignity before the gentiles. Kiddush ha'chaim demands that a Jew face death and live his life in dignity, cognizant of the Divine component inherent in man. Throughout the war, acts of dignity that truly indicated that the Jew was made of other "stuff" were plentiful. Specifically, during times such as these the Divine component within the Jew becomes aroused, surging forward in ways that the natural mind cannot fathom. It occurred in Lublin in 1939, when the German commander gathered together the Jews in an empty field at the outskirts of town and, in jest, ordered the Jews to sing a chassidic melody. Slowly, and with great hesitation, one of the men began the traditional melody, Lomir iberbetten, Avinu She'baShomayim, "Let us be reconciled, our Father, in Heaven." The song, however, did not have its desired effect. The Nazi wanted enthusiasm. He was not getting it. He felt that he would get the desired effect if he would "encourage" the Jews "somewhat." He ordered his hooligans to attack the Jews, because they had refused to comply with his orders. During this insane outburst against the Jews, an anonymous voice pierced through the turmoil with a loud cry, Mir vellen zei iberleben, Avinu She'baShomayim, "We will outlive them, Our Father in Heaven!" Instantly, the song took hold among the entire group, as they all began to sing with fervor and passion. Their excitement became frenzied, and they broke into a stormy and feverish dance. The entire group, swept up with the enchanting melody, had now become infused with a new emotion, renewed faith and trust in the Almighty. This was kiddush ha'chaim, exalting in life, sanctifying one's life for Hashem, demonstrating to the Nazi beast that our love for - and devotion to - Hashem transcends anything they can do to us. They can take our bodies, but they cannot touch our souls. Horav Menachem Ziemba, zl, summed up the concept of kiddush ha'chaim with a zealous plea for resistance prior to the Warsaw Ghetto uprising in April 1943: "By the authority of the Torah of Yisrael, I insist that there is absolutely no purpose nor any value of Kiddush Hashem inherent in the death of a Jew. Kiddush Hashem in our present situation is embodied in the will of a Jew to live. This struggle for hope and yearning for life is a mitzvah, (to be realized by means of) nekamah, vengeance, mesiras nefesh, selfsacrifice/extra dedication, and the sanctification of the mind and will."

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of personal need, we are also the ones in the cattle cars. Being holy has its demands. When we think about it, kedushah, like Kehunah and malchus, is a twosided coin. Hashem made a commitment to Aharon that He would never take the Kehunah from his descendants. Inherent in this commitment is a reciprocal responsibility on Aharon's part that his descendents never fall from their exalted status. The Kehunah is theirs for the taking, but they must be worthy of it. Likewise, concerning the status of kedushah, we have Hashem's assurance that He will never take it away from us, but concomitantly we have a corresponding responsibility to maintain our end of the deal, to retain, under all circumstances, our commitment to holiness. Every Monday and Thursday, we recite the longer version of Tachanun. At the end is a prayer, which, according to tradition, is attributed to Chizkiyahu HaMelech, who composed it as Yerushalayim was under siege by Sancheiriv. The situation looked bleak and hopeless. The king went to the Bais Hamikdash and poured out his heart in a moving plea. Its parlance is poignant and captivating. It is a rendition that expresses our reciprocity and covenantal bond with the Almighty: Habeit miShomayim u're'ei, "Gaze down from Heaven and perceive that we have become an object of scorn and derision among the nations; we are considered like sheep led to the slaughter, to be killed, destroyed, beaten and humiliated." U'bchol zos Shimcha lo shochachnu, "But despite all this, we have not forgotten Your Name, we beg You not to forget us." These words tell it all. We have an enduring relationship with Hashem. Regardless of how far we have distanced ourselves from Him - He always takes us back. Likewise, the suffering and pain, death and destruction that we have endured notwithstanding, we have still continued to remember His Name. We will never forget the Almighty; we are His holy ones. The Talmud Torah of Kelm was the paragon of shleimus, perfection, in avodas Hashem, service to the Almighty. Its students were young men whose entire existence was devoted to others and to Hashem. It was never about "them"; it was always about the "other one." If there was ever a place that focused on kedushah, it was Kelm. In the last days before World War II, the Talmud Torah was under the direction of Horav Daniel Movshovitz, zl, and Horav Gershon Miadnik, zl, both sons-in-law of Horav Nochum Zev Braude, zl, son and successor to the Alter, zl, of Kelm. Everyone knew that the Germans were on the way. They were marching forward, weaving a path of utter destruction in their wake. Kelm was next. On June 21, 1941, the Germans entered Kelm. The Shabbos before, Rav Daniel had dreamt that a tremendous destruction would befall the Jewish People, and Kelm would not be spared. He was told that the Jews of Kelm should accept the Heavenly judgment upon themselves. Rav Daniel called together the students of the Talmud Torah and related to them his dream, allowing them to let its message sink in. Not one of the families left Kelm. They were going to confront the Nazis with the resolve that characterized Kelm. Rav Daniel always spoke the truth. This was his message. They understood what was demanded of them. Rav Gershon, who was away at the time, rushed back to be with his students at this time of supreme exaltation. Prior to being taken to the pits at the outskirts of town where they would be shot, the Jews of Kelm gathered around Rav Daniel, as he calmly gave his last shmuess, ethical discourse: "We should accept Hashem's judgment and prepare ourselves to sanctify His great Name." The men began to sing, at first quietly and then the pitch reached a fervor which bespoke their sense of calm and devotion to - and acceptance of - Hashem's decree. V'Taheir libeinu l'avdecha b'emes, ashreinu mah tov chelkeinu, "and purify our hearts to serve You in truth; fortunate are we, how good is our portion," they all sang in unison. The procession moved slowly, decorously to the pits, where Rav Daniel asked the Nazi commander permission to speak to his congregation. He curtly allowed him to speak if he kept it short. Rav Daniel reiterated what he had said earlier in the yeshivah, enjoining the community to accept Hashem's decree wholeheartedly. It was their chance to make the ultimate sacrifice, thereby sanctifying Hashem's Name. The Nazi screamed that he was in a rush and to hurry his speech. Rav Daniel turned to the families, and, with all the dignity of his regal-bearing said to them, "The time has come. Do not fear; do not panic. It is the time for Kiddush Hashem." He said these words slowly, carefully and calmly as he stared into the faces of his community. He then turned to the Nazi monster, and, with total equanimity, said, "I have finished; now you may begin." With those last words, the Talmud Torah of Kelm, together with the members of its Jewish community, ascended to Heaven. The Kedoshim, holy ones, were returning Home. You shall love your fellow as yourself. (19:18) Rashi quotes Rabbi Akiva who said that the mitzvah, V'ahavta l'reiacha kamocha, is the fundamental rule of the Torah. Clearly, this mitzvah has varied applications. The Talmud Shabbos 31a relates that a gentile came before Shammai and said, "Convert me to Judaism on condition that you will teach me the entire Torah while I stand on one foot." Upon hearing these words, Shammai pushed the person away with a stick that was used

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as a measuring rod for building and architecture. Undeterred, the gentile came before Hillel and presented him with the same request. Hillel converted him. Prior to the conversion, Hillel had told him, D'alach snei l'chavrach lo taavid, "That which is hateful to you, do not do to your fellow. This, in a few words, is the entire Torah, all the rest is but an elaboration of this one, central point. Now, go and learn it." The Maharsha explains the divergent approaches of Shammai and Hillel. The gentile wanted to know if, in fact, the Torah could be made to "stand on one foot." This means: Is there one major principle, one foundation, upon which the entire corpus of Torah law was based? Shammai replied in the negative, using a ruler that is the measuring tool of architects and builders. He was implying by this gesture that just as a building needs a solid foundation which is broad-based and well-laid out, so, too, the Torah cannot be reduced to one single principle. To sum up the Torah with its multifaceted and diverse precepts and codes to one simple principle is impossible. Hillel's synopsis of the Torah was accurate, especially concerning the mitzvos that address man's relationship with his fellow man. Concerning the mitzvos that govern man's relationship with Hashem, Rashi suggests that Hashem is sometimes called Reia, fellow of man. Thus, his dictum exhorts us to follow every mitzvah, because, otherwise, he is disregarding Hashem's wishes, and one should not do to others that which is hateful to himself. Having explained the statements, we turn now to the "why." What motivated Hillel and Shammai to disagree concerning what seems to be a fundamental issue? Why does Hillel focus on the negative connotation of "love your fellow as yourself"? What about the other mitzvos, like listening to Hashem? Are they to be ignored? Surely, Judaism is about more than not doing to others what we do not want done to us. Horav Yechiel Yaakov Weinberg, zl, feels that some background must be acknowledged before we can have a better understanding of the differences between Shammai and Hillel. Greek culture had begun to inundate the world. Thus, we must take into consideration the mindset of the gentile during that period. Jews were Hellenizing themselves, assimilating with the Greeks, living their culture, assuming their lifestyle. It was all about beauty, art and their application into all areas of life. It was about everything but spirituality. In contrast, many intelligent Greeks and Romans viewed idol-worship as utter nonsense. They appreciated the focus on the spiritual, the pure, the holy, the ethical, the compassion that were uniquely associated with the Jewish religion. So, why did they not come in droves to be converted? Apparently, they had heard from their co-religionists and even from some unknowledgeable Jews that Judaism was all about "no." It was a religion of negativity, filled with stringencies, allowing no room for flexibility and compromise. Our mitzvos wrenched Judaism's adherents from the world, from the richness and beauty of life, from its fun and entertainment. Therefore, the average Greek viewed Judaism from afar. Perhaps, he would yearn for it, but he was not prepared to give up the beauty and culture of the Greeks for a puritan life that was devoid of enjoyment, fun and beauty. Along came this gentile candidate for conversion to ask Shammai to convert him while he was standing on one foot. He was implying that he wanted to plant one foot in Judaism, while retaining the other foot in Greek culture. He wanted to attend the bais hamedrash and the theatre, the sanctuary of the shul and the revelry of the coffee house. He wanted to have his cake with frosting and eat it, too. Shammai was a demanding person. He was a straight individual who saw black and white and had no tolerance for shades of gray. He despised anything that lacked complete integrity. It was either one hundred percent true or it was one hundred percent false. There was no room for negotiation. He viewed the edifice of Jewish life and religion as no different from an architect's plan of a building. Everything has to be perfectly aligned, unbroken and undeviating from the original blueprint. Flexibility and cutting corners do not create the path to erect a building that will endure. The slightest deviation can take down a structure. Thus, Shammai feared to accept the candidate for conversion. The man could not just accept part of Judaism. It was either all or nothing. True, he would spend time in the sanctuaries of the shul and bais hamedrash, but the inspiration would quickly dissipate when he squandered himself in the places of entertainment and beauty which he refused to negate from his life. He, therefore, took an architect's measuring rod to imply that Judaism was like a building. There was no room for digression and inconsistency. It was either all or none. As an aside, I think that Shammai might have been troubled by the man's desire to convert while standing on one leg. He was not prepared to move forward, to be a holech. Jewish law is called halachah, derived from holech, to walk, move, proceed and progress. To remain status quo is tantamount to death. A Jew must always move forward following halachah, as it moves with him from place to place, situation to situation.

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Hillel maintained a different approach to Judaism. While he agreed that one must maintain perfect integrity when building a physical edifice, the world of the spirit has different standards, hence, greater flexibility. He believed in Judaism's captivating spiritual beauty, thus feeling that a person who comes in contact with its verities would be moved, his life illuminated, his heart inspired to seek more. One thing would lead to another until indeed; he would become totally suffused in Judaism. Hillel therefore, asked the candidate for only one thing: first, just distance yourself from doing anything negative to your fellow. Once this standard has become entrenched, you will go on to the positive aspect of the mitzvah: love your friend. With time, you will seek more, do more, understand more - and the cycle will continue. As you do more, you will seek even more until the point that you realize that one must embrace the entire Torah to be an active Jew. "Love your fellow as yourself" is a wonderful ideal, but how does one convert this concept into reality? How do we make this a standard for living, a staple of life? Hillel gave us the recipe for success: Begin by not doing anything hateful to your fellow. The love will follow. If we were to be able to ask someone to toil in the field of parnassah, earning a livelihood, so that he could support his friend's children; and that he should do this as if it was being done for his own children: that might be asking too much. People are just not ready to make the same effort for yenem, the other fellow - regardless of how close he may be - as they would for themselves. One can readily accept, however, not to poke fun or persecute his friend's children. Hillel says - "Ok - start by not poking fun. The love will soon become a reality." We need a starting point. Hillel gives it to us. Va'ani Tefillah Nachisa b'chasdecha am zu ga'alta. With Your kindness, You guided this people that You redeemed. Tanna D'vei Eliyahu teaches that when the Jewish People were enslaved in Egypt, and they saw that the situation appeared quite bleak, they assembled together as a group. During this "conference" they decided that they would live together peacefully, and they sealed a covenant among themselves that they would perform acts of chesed, kindness, toward one another. What inspired this dramatic change, this courageous undertaking? The Chafetz Chaim explains that when the people realized that there was no way they were going to be spared from Pharaoh's evil decrees, and the slavery was becoming increasingly difficult with each ensuing day, they decided among themselves that the only way to spare themselves was to join together with chesed serving as the common bond. They hoped that their acts of chesed would evoke chesed from Above, and Hashem would act kindly towards them. This is consistent with Chazal's exposition on the phrase Hashem tzilcha, "The Almighty is your shadow" (Tehillim 121:5). Hashem acts towards us like a shadow, sort of emulating what we do, acting the way we act. When we act with chesed, Hashem acts likewise just like a shadow. This is what is meant by the Pesikta in its interpretation of the phrase Nachisa b'chasdecha, "With Your kindness, You guided." This is a reference to gemilas chasadim, acts of loving-kindness. The people were inspired to act appropriately. This catalyzed Hashem's positive response. Sponsored by Mr. and Mrs. Kenny Fixler in memory of his father
Peninim on the Torah is in its 20th year of publication. The first fifteen years have been published in book form. The Fifteenth volume is available at your local book seller or directly from Rabbi Scheinbaum. He can be contacted at 216-321-5838 ext. 165 or by fax at 216-321-0588 Discounts are available for bulk orders or Chinuch/Kiruv organizations. 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

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the dour reply. He gets into his car and drives off. You try out your smile again, but find that theres a little dent in it that wasnt there before. You arrive at the office and manage to crowd into the elevator. Its a long haul to the eighteenth floor. Around the eleventh floor the elevator grinds to a halt. No amount of button pushing will encourage it to move one inch more. The doors open. Everyone grimaces at the thought of another eight big marble floors to climb, weighed down by the latest power briefcase and a sub-portable laptop that starts to eat into your shoulder after five minutes. You announce to the assembled throng, Well, at least we wont need to go to the gym today! If looks could kill, you have just been punctured by more arrows than General Custer at Little Big Horn. The Torah prohibits a person from taking revenge. If you ask your neighbor to lend you his lawnmower and he refuses, then the next week when he comes and asks if he can borrow your power drill youre not allowed to refuse him because he refused you. Thats called taking revenge. Not only this, but youre not even allowed to say to him, Of course, you can borrow my power drill. Im not like you. I lend my things. The Torah categorically calls this bearing a grudge. All well and good that Im not allowed to take revenge by refusing to lend my power drill, but shouldnt the Torah also prohibit my friend from refusing to lend me his lawnmower? After all, he started things, didnt he? Someone who refuses to lend his possessions unreasonably has already proved himself to be terminally mean. The Torah isnt addressing him; hes already beyond admonition. What does concern the Torah, however, is that his meanness should not become infectious, that his bad character should not sour your generosity. When your neighbor returns your friendly greeting with a look that could freeze a fire, dont let him control your life. You go on and smile and smile. Dont let other peoples behavior dictate who you are. Chizkuni as heard from Rabbi Moshe Zauderer 1995-2011 Ohr Somayach International - All rights reserved. Articles may be distributed to another person intact without prior permission. We also encourage you to include this material in other publications, such as synagogue newsletters. However, we ask that you contact us beforehand for permission, and then send us a sample issue. Rabbi Ben Zion Sobel

Torah MiTzion

Rabbi Yaakov Asher Sinclair

Ohr Somayach Torah Weekly

Overview The nation is enjoined to be holy. Many prohibitions and positive commandments are taught: Prohibitions: Idolatry; eating offerings after their time-limit; theft and robbery; denial of theft; false oaths; retention of someone's property; delaying payment to an employee; hating or cursing a fellow Jew (especially one's parents); gossip; placing physical and spiritual stumbling blocks; perversion of justice; inaction when others are in danger; embarrassing; revenge; bearing a grudge; cross-breeding; wearing a garment of wool and linen; harvesting a tree during its first three years; gluttony and intoxication; witchcraft; shaving the beard and sideburns; tattooing. Positive: Awe for parents and respect for the elderly; leaving part of the harvest for the poor; loving others (especially a convert); eating in Jerusalem the fruits from a tree's 4th year; awe for the Temple; respect for Torah scholars, the blind and the deaf. Insights Rain On My Parade You shall not take revenge and you shall not bear a grudge...(19:18) You wake up with a smile on your face. Its good to be alive. Another day. Another gift. As you leave your house you bump into your neighbor. Good morning, Fred! you beam at him. Whats good about it? comes

Kedoshim "you shall not stand aside while your fellow's blood is shed" (Vayikra 19:16). The Torah commands us to save a fellow Jew in distress. If, for example, he is drowning, we must attempt to save his life. Similarly, if he is in a bad financial state, we should do all that we can to help him persevere. A beloved Rebby of mine, Reb Tuvia Goldstein zt"l, used to say, "The Torah doesn't tell us what to do to save the person. Obviously, it depends on the situation. But the Torah tells us, 'For goodness sake, don't just stand there and watch him drown! If you can't save him yourself, then yell, scream, run for helpdo something!'" The following famous story was one of the favorites of Reb Shalom Shvadron zt"l. Rabbi Chaim of Zanz once arrived in a certain town and was walking down the street when he stopped in front of a house and said, "The scent of Gan Eden is emanating from this house. I must enter and find out what it is." The house belonged to a Reb Pesach, who was in charge of charity in the town. Rabbi Chaim knocked on the door, and when Reb Pesach opened the door, Rabbi Chaim entered and started walking around the house sniffing everywhere, until he came to one cabinet and said, "From this cabinet the scent of Gan Eden is entering my nostrils." Rabbi Chaim of Zanz asked that the cabinet be opened. Reb Pesach was astonished at Rabbi Chaim's behavior, but he was aware of the greatness of his guest, and thus complied with his request. He opened the cabinet and began emptying its contents. In it were old clothes, rags, etc. Suddenly Reb Pesach pulled out the clothes of a Catholic priest. At this point Rabbi Chaim of Zanz exclaimed, "This is it! This is it! From these clothes the scent of Gan Eden is emanating. Now tell me the whole story of how you come to have these clothes." Reb Pesach was confused, because he was afraid that Rabbi Chaim would admonish him for keeping the clothes of a priest in his house. But seeing that he had no choice, he began to tell his story. Reb Pesach was the head of the local charity. Every week he had a set route for collecting charity to be distributed to the poor. Once, when he finished his usual route he returned home and found someone waiting for him. As he entered his house, the man began shouting at him, "Reb Pesach, I am in dire straits. I have tremendous debts, and my creditors are demanding their money. If I do not find the money to pay them, I am lost!" "I understand your situation," answered Reb Pesach, "but what can I do? Why did you come so late? I have just finished my rounds and have

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already seen all the people who normally contribute. To whom can I turn now? Do you expect me to find new people to donate money? I don't know to whom to turn!" The unfortunate Jew began crying uncontrollably and said, "Oy vey! I am so unfortunate!" Reb Pesach saw how the poor man was crying bitterly and said to himself, "Poor fellow. I will go a second time. Perhaps I shall succeed, and if not, at least I will have done my best." On his second round, people complained that he had just been there to collect. Reb Pesach answered them, "You are right, but what can I do? In my house sits a man crying over his problems. What should he do? Do you wish him to come himself and cry in front of you?" People gave a second time. Some sighed, but they gave. He returned to his house, and gave the poor man the money he had collected. The man hugged Reb Pesach and kissed him, and there was no end to his happiness as he went on his way. Not more than fifteen minutes went by, and Reb Pesach heard another knock on the door. Another poor man was standing there and saying, "Save me, please. My situation is so desperate; it is a matter of life and death!" Immediately Reb Pesach told him, "My dear friend, this is impossible. What do you want me to do? Go a third time? They will throw me out of their houses." But all of Reb Pesach's explanations fell on deaf ears. The man sat and cried and sighed, and Reb Pesach's heart was broken seeing the man's situation. "If you don't save me," the man said, "I am lost. There will be no hope for me ever again." "But what can I do?" answered Reb Pesach. "Don't you understand that there is no way in the world I can go collecting from the same people three times in one evening? They will throw me out of their houses." They continued arguing, until suddenly Reb Pesach had an idea. Near his house was a tavern, where young people came to drink and gamble. Perhaps he would try his luck there. They might laugh at him, but he could try to rebuke them and tell them that they are wasting their money, while a poor man is in such a desperate situation. With tremendous courage, Reb Pesach entered the tavern. He was immediately confronted with ridicule. "What are you doing here? You want more charity? More money?" "Last time, I asked the owner for money," said Reb Pesach, "and this time I am asking you for money." Everyone laughed at Reb Pesach, who was pale from the confrontation. Then a young man who came from a wealthy family and who loved to make jokes spoke up and said, "Listen, Reb Pesach, I am willing to make a deal with you. You want money, that is clear. There was once a priest in our town, and he left his clothes behind. I will bring you those clothes. With you wearing the priest's clothing, we will walk around town, beating on cans to make noise. If you are willing to go through this ordeal, I will give you all the money you need." "But I need three whole rubles," said Reb Pesach. "Okay," answered the young man, "I will give you three whole rubles." Reb Pesach thought, "What should I do? What a crazy idea! Imagine Reb Pesach, the gabbai of charity, parading around town wearing a priest's garments, with all the pranksters and empty-headed people in town parading after him clapping hands and beating on cans. What will they say about me? They will say that I have gone crazy. "But then, where else will I be able to get three rubles? Who will give me so much money? I see how I am greeted here when I am trying to make another collection. I will be greeted the same way everywhere I go. That would be a pity for the poor man sitting in my house and waiting for help. What is the big deal? I will suffer some disgrace. Is it not worth it to save a Jew?" "I agree," announced Reb Pesach. The young man brought the priest's clothing and Reb Pesach put them on. The boys were bursting with laughter and preparing cans and sticks to make noise. Out they went, singing in the streets and making a tremendous commotion. Everyone looked out their windows and saw the strange sight and laughed. They could not guess what had happened. It was not Purim. Why would Reb Pesach dress like that? He must have lost his mind. The pranksters continued this parade with Reb Pesach throughout the entire town. When they finished, the young man plunked the three rubles down on the table and said, "I promised, and here is your money. Not only that, but you can keep the priest's clothes too." Reb Pesach accepted the clothes, thinking that through these clothes he had been able to save the life of a Jew. He decided to keep them as a reminder. When Rabbi Chaim of Zanz heard this story, he cried and said, "That's it, that's it. You did the right thing. Take these clothes and use them as burial clothes after the many years that you shall live. You don't need any other burial clothes. No bad angel will be able to harm you. Tell your children to bury you in these clothes."

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And that is what his children did. Many years later, the Polish government wanted to make a road through the Jewish cemetery, and they had to move the graves to a new site. When they opened the grave of Reb Pesach, they found his body complete, except for one foot, since one shoe had been missing from the priest's clothes, and in that place, only his bones remained. The rest of his body had remained completely whole! Shema Yisrael Torah Network info@shemayisrael.com http://www.shemayisrael.com Jerusalem, Israel 732-370-3344 Rabbi Yaakov Solomon

Between the Fish and the Soup

Parshat Kedoshim 5771: D'var Torah Any person who gives his child to the (Canaanite idolatry) Molech shall die and I (G-d) will set Myself against that man and cut him off from his people (20:2-3) The Canaanite Molech worship incorporated the sacrifice of the nearest and dearest - one's own children. Sforno explains that this form of worship is the most contemptible of all idolatry. That the Israelite who serves Molech brings his animal offerings to the G-d's Temple, is all the more glaring when his own children - who are most precious - are terminated for that end. Yet this stands in contrast to the story of the Akeida - the binding of Isaac. There, G-d commands Abraham to do a similar thing: 'Take your son... Isaac, and offer him up as a burnt offering' (Gen. 22:2). But here, G-d condemns such conduct as the very worst thing a person may do. It may be argued that these two extracts throw light on each other in the following way. It can be compared with a driving instructor who teaches his student how to make an emergency stop. That movement is potentially dangerous, as it can cause a fatal pile-up accident from behind, and it addition, it does the brakes little good. But a learner-driver does have to know how to cope with it. So the instructor says: 'When I tap on the window, imagine a child has just run in front, and stop the car at once.' After the trainee driver does that successfully, he says: 'Thank you. I shall not ask you to do that again'. So the trainee driver carries on as normal even if the instructor drums his fingers on the plate glass. Even in this day and age, people look for short cuts to greatness. And sometimes they believe they hear 'voices' telling them to do all types of bizarre acts against humanity and indeed common sense. Thus he that sacrificed his child to Molech believed he was answering the highest calling. (Often people comment that more harm is done by those claiming to be good than those saying they're doing bad.) That will show that he lives for G-d and does what He says without question. But the two extracts complement each other. 'Take your son... Isaac, and offer him up as a burnt offering' was addressed in one very particular situation: 'After these things, G-d tested Abraham' (Gen. 22:1). It was precisely that - at test of Abraham at a very particular juncture of his life, and at a specific point of the birth of the Israelite nation. It is not something for everyone at every time. Nor, by extension, is obnoxious-toothers, 'holier-than-thou behaviour justified by having 'heard voices', or answering a 'call' in any form. That casts light on the final verse: 'You shall sanctify yourself and be holy' - that your moral compass bearing should be of such a spiritual level that you know what is the right thing to do and what is the wrong thing to do (20:7). That is worked towards through genuine Torah learning and mitzvah observance. Parashat Kedoshim (Haftara) 5771 'I will settle them on their land. They will never again be uprooted from the land that I have given them, says the L-rd your G-d.' (Amos 9:15) Guided Tour... Amos came from a humble background - he was a sheep breeder from Tekoa, near Bethlehem. Although he hailed from Judah, he was involved with the people of the Northern Kingdom - Israel. Despite his unremarkable origins, his work in bringing the message of G-d to the people proved to be too much for the priests of the Northern Kingdom who practiced paganism at their shrine at Bethel. Having publicly declared that the House of Jeroboam - the Northern Kingdom - would die by the sword, and that the pagan temples would be destroyed (Amos 7:9), he is denounced to the king and banished from Bethel. Before this came into effect he still managed to deliver his final defiant message that clearly foretold the destruction of the Northern Kingdom under the Assyrians, which was to take place in 722 BCE. It seems that Amos was the first of all the prophets whose words were recorded in detail in writing for posterity - preceding Isaiah and Hosea. He delivered his messages from G-d to the people in the later period of the Divided Kingdom: during the reigns of Kings Uzzia of Judah and Jeroboam II of Israel (Amos 1:1). That would put his period of activity between 788 and 750 BCE - some thirty or more years before the demise

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of the Kingdom of Israel and its enforced exile under Shalmenezzer V of the Assyrian Empire. The Northern Kingdom of Israel reached its peak during that period, and both the texts and the archaeological records indicate that it was far more prosperous than the Southern Kingdom of the remaining two tribes. Amos delivered his prophecies to an affluent society. There was pride, plenty, and splendor in the land, cities, and palaces. There were grave social injustices against which Amos delivered the Word of G-d. As the text relates, the rich adorned their summer and winter palaces with ivory and costly furniture, on which they reclined and feasted. They planted vineyards and anointed themselves with precious oils. Amos compared their women - who were addicted to wine - to fat cows. The poor, by contrast, were ruthlessly exploited: because their judges were corrupt, the poor were afflicted, and sold into slavery. In the Haftara, Amos' prophecies against the Northern Kingdom become most intense. For he tells the sinful nation that their transgressions have made them strangers to G-d, and thus there is no reason why He should not punish him in accord with their transgressions. That he once took them our of Egypt should have made them His loyal servants, but their way of life had become no better than the surrounding Philistines and Arameans. Nevertheless, says G-d, He will only punish those who deserve it. "Just as a pebble shakes back and forth in the sieve, but does not fall to the ground, so I will shake the House of Israel back and forth through all the nations." (9:9) Ibn Ezra and the Radak hold that this sifting is a metaphor for Israel's purification though exile. For the chaff that falls away represents the wicked who will fall by the wayside during the difficult exile, whereas the fat kernels of grain or the pebbles that remain in the sieve represent the righteous, who will eventually participate in the Final Redemption. Amos' final prophecy describes that Redemption. Its details do not show any change of the natural order, but the existing order will develop to the full. Thus nature itself will participate to make the farmer's work productive beyond his greatest expectations. The land will give such abundant crops that the farmers will not manage to complete the harvest by the time the next planting season begins. And the Israelites in returning to their land, will remain there, permanently, for all time. What type of person was Amos? The opening verse of the Book states that he was a shepherd - nothing more. In the Guide for the Perplexed (32:2), the Rambam states that prophecy only comes to those specially endowed with the rare essential mental and emotional capacities, or to those who have developed those faculties through study and consistent and persistent character refinement. It is not within the reach of simple herdsmen per se. Abarbanel, however, disagrees with the Rambam. He quotes that opening verse as proof that he was a plain shepherd - nothing more. He argues, holding that prophecy is a force that emanates directly from G-d. Without that, no person on his own accord can deduce what He has decreed. Hence there is no need for the Rambam's pre-requisites: if G-d so dictates, anyone - even a simpleton, may deliver valid prophecy. D'var Torah There is nothing supernatural about Amos' vision of the Redemption. As mentioned earlier, his Word from G-d emphasizes nature delivering its full potential within its existing laws. The valleys - where the soils are most fertile - will yield abundant grain. The hills, whose climate is milder and whose soils are poorer, will nevertheless support rich dairy farms and vineyards. And within the environment of agricultural prosperity and economic security, the Israelites will re-establish themselves in the Holy Land: this time forever. That ideal brings the following question. The whole succession of events above contradicts the previous spiritual experience of the Jewish people. History has shown that the Torah Nation's major formative processes did not take place under conditions of abundance, or during times when the Israelites were well established in their own Land. The Israelite, and later the Jewish nation started with the individual, Abraham. His teachings and values were developed and revealed to an entire nation under Moses, and at the Revelation at Mount Sinai. They were reaffirmed and further developed after serious lapses and exile under Ezra, during the early Persian Period. And they became adapted for the long exile following the Destruction of the Second Temple by the Rabbis of the Talmud. In each stage, the Israelites were either outside the Holy Land or surviving there under foreign dominion. By contrast, when the Israelites were firmly established in their homeland under their own rule, they appeared to find it extremely difficult to remain loyal to their lofty position as light to all other nations - especially when times were good. The rot began to set in towards the end of King Solomon's reign, and it appeared in an enlarged form after the Division of the Kingdom - both in the Northern Kingdom, under the Houses of Omri and Jehu, and in the Southern Kingdom, under kings such as Hezekiah's son, Menasseh. It reappeared again under the Maccabean kings, such as Alexander Janneus.

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Amos' vision does not mention a charismatic Messianic type leader. Its whole emphasis is on precisely the two things that in the past encouraged the Israelites to forget their special role in the Creation, and thus earn yet another exile - settled, prosperous life in the Holy Land, under their own rule. How may that be a structure for true spiritual progress? The end of the Book of Leviticus, with its description of the idyllic blessings that await the Israelites if they fulfil their Covenant with G-d, suggest an approach. As part of the reward: 'Your threshing will last until vintage and your vintage will last until the sowing'. (Leviticus 26:5) Rashi explains that the prosperity will be so great that people will be still threshing the grain when the time comes to harvest the grapes. The grape season will be so successful that people will be still processing the grapes when it is time to cut down the crops. The agricultural land will be so productive that the seasons in the farmers' year will overlap: as the Haftara itself puts it: 'the ploughman will meet up with the reaper, and the treader of grapes with the seed carrier.' (9:13) People will work, but they will experience success in their work. The Netziv of Volyzhyn develops this idea further, and his idea explains how the forms of prosperity mentioned in the Haftara are spiritually beneficial to the Israelites. He emphasises that the constant activity is an essential part of the blessing. When people are busy, they sense fulfillment - they enjoy the health that comes with full, personally satisfying employment. That is the meaning of the end of the blessing in Leviticus (ibid): 'you shall eat bread to satisfaction.' The food will be on the table, affording the contented feeling of having been honestly earned. With plenty of economically useful and psychologically fulfilling activities, the Israelites will indeed feel 'planted on their land' - they will be happy to be there, and not travel abroad to seek employment. Thus they will 'live securely in their land' (Lev. ibid). But the real rot sets in when the economy becomes over-prosperous causing idleness The Netziv specifies that indolence encourages people to seek amusement and stimulation. They lose their discipline of home, routine, and community. That increases the dangers of sin, and even has ill effects on physical well-being. The above discussion gives the essential element to make 'settled, prosperous life in the Holy Land, under their own rule' a spiritual as well as and economic success. People will continue to work hard, experience prosperity, and in the process come closer to G-d by seeing His Hand in guiding their success.
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 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 732370-3344

Rabbi Berel Wein

Holocaust Memorial

The advent of Yom HaShoah this coming week always engenders within me an inner turbulence and discomfort. It is not only the fact that the Holocaust destroyed six million innocent people simply because they were Jews a third of our nation and co-religionists though that alone causes me to have this great angst in my soul. Human beings are somehow built to withstand tragedy even enormous indescribable tragedy - and continue with life. Rather, part of my discomfort is that I, and I think the Jewish people generally, have not found a truly meaningful way of commemorating this historic tragedy. All of the Holocaust museums world wide and especially Yad Vashem here in Jerusalem are magnificent in their historic presentation of the awful facts of the Holocaust. But one never leaves the museums with a sense of comfort or even consolation let alone closure. There is no museum that can speak to the soul of the Jew. It speaks to our senses, even to our intellect, to our hearts, but somehow never to our soul. And it is that emptiness deep within our soul that gnaws at us and leaves us unfulfilled no matter how magnificent the museum or meaningful the memorial ceremony may be. There are numerous groups within the Jewish society that somehow do not participate in Holocaust memorial days or events. There are many reasons advanced for this seemingly insensitive behavior, none of which are satisfactory to my mind or soul. Yet I feel deep down in my being that the spiritual and soulful emptiness that somehow always accompanies these commemorations reflects the absence of so many Jews. I say this not in criticism of any of the commemorations. They have an impossible task and therefore one should almost expect them to fall short of the mark. But the intellectual acceptance of this fact still does little to quiet the turmoil in my soul. I have always identified myself and our post-Holocaust generations with the great imagery of the scene described by the prophet Yechezkel. The prophet views a large valley covered by bleached scattered human bones. The Midrash teaches us that these were the remains of the tens of

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thousands of the tribe of Joseph who attempted to escape Egyptian bondage before the actual redemption from Egypt by Moses took place. They had fallen victim to the ravages of the desert and the enmity of the pagan tribes that persecuted them. The prophet sees no hope for their revival. After all, by his time they have already been dead for millennia. And the prophet also senses that they have never properly been mourned and commemorated. The Lord informs the prophet that these bones are symbolic of the entire household of Israel. The household of Israel is itself overwhelmed with its anonymous dead who have no graves or monuments to somehow mark the fact that they once lived on this earth. The prophet despairs of their revival or continuity. But the Lord tells him to prophesy over the dry bones and restore them to their physical human form. Then the spirit of the Lord enters them and they come back life and arise on the valley floor as a mighty host. The prophet does not tell us what the end of this story was. What happened to this mighty host of newly and miraculously revived Jews? The Talmud offers two different insights on this matter. One is that the revival was only a temporary phenomenon and that they all reverted immediately to being dry dead bones. This opinion was contradicted by the sage Rabbi Yehuada ben Beteira. He rose in the study hall and stated: G-d forbid that we should advance such a pessimistic opinion. Rather, they married, raised children and lived a full life thereafter. And I am a descendant of theirs and as a proof of the matter I hold in my hand the tefilin of my ancestors [that they themselves wore.] I feel that the only closure that can reach our soul regarding Jewish tragedy is the recognition of the continuity of generations and tradition that binds the Jewish people together. Our past, those that are gone and even those who are unknown to us whose ashes and bones litter the landscape of a cursed continent, live on through us - through our achievements and struggles on behalf of Torah and Israel. We wear their tefilin, many of us literally, all of us figuratively. This realization regarding the tefilin will always speak to our souls and help us to truly commemorate the Holocaust and the resilience of the Jewish people in overcoming a tragedy of even such incalculable dimensions. 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

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are witness to the tragic personal and national consequences that results in life when such defensive measures are absent or ignored. Mental health experts have told me that pornography, especially on the internet, is the newest serious addiction in our schools, making drugs old hat and no longer cool. Protected by the noble ideal of free speech, it ravages our society and creates a dangerously dysfunctional generation and society. The entertainment industry in all of its facets has been polluted beyond recognition by its pandering to the basest animalistic desires of humans. Nevertheless, the Torah does not waver in its demand to us to be kdoshim, to swim against the tide and persevere in our age-long quest to be a holy and dedicated people. 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 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 Dr. Tzvi Hersh Weinreb-OU

Person in the Parsha

Rabbi Berel Wein

Weekly Parsha

Weekly Parsha: Kdoshim The Torahs definition of holiness and sanctity, of dignity of self and others, of respect to ones body and that of others, is in the ability to channel and control ones physical desires. The Torah explicitly does not condone celibacy nor does it demand from human beings any degree of self-mortification or masochism. It does most certainly demand from us responsible and balanced human behavior. It outlines a necessary and omnipresent nuance in our lives - in our mental and physical behavior. The rabbis have taught us that humans willingly sin only because a manner of distorted thinking -a type of insanity if you will enters ones mind and being. Judaism has always fought the lonely and mainly unpopular battle against sexual immorality and flagrantly wanton behavior. From the Canaanites through the Greeks and the Romans, the debauchery of much of the Medieval Age and the current unchecked and unrestrained attitudes of modern society, traditional Judaism has decried lewdness and wanton selfgratification in sexual matters. It has demanded that people be kdoshim - separated from immoral behavior and forbidden liaisons. It demands self-control, the avoidance of compromising and dangerous situations and a realization that ultimate good sense should triumph over momentary gratification. Judaism imposes on us an unpopular stance, especially so in our current modern society. And yet over the long history of human society, it has proven to be the only correct guide for a healthy, happy family life and a more harmonious social compact between people. Many people, Jews included, mock the protective measures enjoined by Jewish tradition to insure a society that aspires to be one of kdoshim. The mingling of the sexes in synagogue worship in the non-Orthodox world has not brought any great degree of comfort to those people who sit together. It has rather led to a drastic decline in synagogue attendance and participation in those groups. The whole concept of modesty in dress, speech and behavior is unfortunately completely absent and alien in most of modern society. Not a day passes when we are not made aware of the presence of sexual misconduct among those that seemingly should know better. Judaism preaches defensive behavior and the avoidance of situations that could lead to problematic circumstances. Such defensive measures are mocked and scorned by the progressive wise of the current world. Yet we

Parshas Kedoshim: Its All Commentary I am proud of my large library of Jewish books. My collection, which my wife half-jokingly refers to as my addiction, began on my 11th birthday with a gift from my maternal grandparents, may they rest in peace. They bought me the then recently published Shulzinger edition of the Five Books of Moses surrounded by numerous traditional commentaries. Those volumes became the cornerstone of my personal library of many hundreds of Judaic works on the Bible, the Talmud, philosophy, history, and codes of law. These books line the walls of my private study from floor to ceiling. Over the years, I have had many visitors who were struck by the overwhelming number of books and who reacted with awe and curiosity. Some, particularly non-Jews, would ask, "Have you read all of these?" When I confessed that I hadn't read more than very few of them, they often proceeded with yet another question: "What are they all about? Why are so many books necessary just to explain one religion?" They could not fathom why so much commentary was written on just a few basic biblical texts. Often, as I responded to their inquiries, I found myself resorting to an old story of one of our greatest sages, Hillel. To most of you, this story is probably well-known, perhaps even trite. But for many of my visitors, the story was novel, instructive, and almost revelatory. In this story, Hillel, known for his scholarship and commitment to Torah study but particularly famous for his patience, is provocatively challenged by a heathen who demands to be taught the entire Torah while standing on one foot. Hillel accepts the challenge and says, "What is hateful to you do not do unto others. That is the entire Torah, the rest is but commentary. Now go out and study the commentary." I would then explain to my inquisitive visitors that Hillel's remark was based upon a verse in this week's Torah portion, Kedoshim. There, in Leviticus 19:18, we read, "...and thou shalt love thy neighbor as thyself." Now, I would continue, loving one's neighbor as oneself is no easy task. We are likely to have numerous and diverse neighbors in the course of a lifetime, and myriad circumstances arise which pose great barriers to our love for them. And so, Jewish scholars throughout the ages have recorded their advice, suggestions, and guidelines for just how to love ones neighbor in every conceivable context and condition. That's what all these books are about, and that's why we need so many of them. Note that Hillel himself does not choose to use the Torah's original phrase to explain the essence of Judaism to the heathen. He does not say, "Love your neighbor." Rather, he says, "Do not harm your neighbor." Perhaps this is because, as the medieval commentator Ramban suggests, loving one's neighbor as oneself is an exaggerated expectation, just too tall an order, and the most Hillel could do was to urge the heathen to do no harm. Whether one uses the biblical formulation commanding us to love our neighbor, or chooses Hillel's version which asks us to refrain from harming him or her in a way in which we ourselves would not want to be harmed, the essence of our Torah is this ethical imperative. And the many hundreds of volumes in my personal library, and the hundreds of thousands of similar tomes written throughout the centuries, can all be understood as the constant and perpetual struggle of our sages to develop a "database" sufficient to enable us to realize this ethical imperative. One such commentary deserves mention, particularly in our age and culture, which has been diagnosed as narcissistic, as overly self-loving. This commentary takes the form of a story about a disciple of Rabbi Mendel of Kotzk who eavesdropped upon his master as the latter was reviewing this weeks Torah portion aloud. Rabbi Mendel read, "and thou shalt love thy neighbor... as yourself??? Yes, as yourself!!!" First as a question, and then as a forceful declaration.

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The disciple was puzzled by the manner in which his master read the passage. He asked the master's chief disciple, Reb Hershel, for an explanation. This was his answer: "The master first asked a question. Can it be that we are asked to love our neighbor as ourselves? Are we to understand that it is permissible to love oneself? Is it not a basic teaching here in Kotzk that one dare not love oneself, lest he thereby become blind to his own faults?" In our terminology, Rabbi Mendel could not accept the slightest suggestion that narcissism was acceptable. "Then the master realized a deeper meaning of the verse. Namely, we ought to love our neighbor to the same extent that we are critical of ourselves. The mitzvah is that we put in as much effort loving our neighbor as the effort that we should be investing in our own personal spiritual and moral perfection." In an age of "me first", it is even more important that we direct our love outwards towards the other, and not inward toward ourselves. We must, at all costs, avoid self-adulation and self-worship. That is just one small sample of the vast treasure of commentary that is in our Jewish library. No wonder that our sages refer to the ocean of the Talmud, and to our Torah as deeper than the sea. To read more articles and essays by Rabbi Weinreb, visit his blog at www.ou.org/rabbi_weinreb. Rabbi Yochanan Zweig

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same honor we afford ourselves. In the fourth chapter however, we discover that the honor that we must have for our friends equals that of the honor we afford our teachers(2). To assume that this is a Tannaic dispute is a difficult position to maintain for if there were divergent opinions they would have been recorded side by side in the same Mishna. How do we reconcile the apparent contradiction? The position requiring us to respect a friend with the same intensity as we would our teacher is apparently refuted by a verse in this week's parsha. The Torah commands "v'ahavta l'reiyacha kamocha" - "you shall love your friend as yourself(3)."Clearly the emphasis is "as yourself" not greater than yourself. If so, why does the Mishna in the fourth chapter require that the honor afforded to a friend be equal to that of a teacher, which is presumably greater than the honor a person expects for himself? The Rambam cites Aristotle who defines different levels of friendship. During his lifetime, a person may have many friends The most common type are friends with whom a person shares experiences; although he may enjoy their company, a person still maintains a facade, unwilling to present his vulnerabilities to them for fear that they may use this information against him. This form of relationship is defined by the Rambam as "ahavas hato'eles" - "a friendship based upon shared convenience". Very rarely do we find a friend in whom we place our complete trust and to whom we are willing to let down our guard and share our insecurities. This only occurs if we sense that this friend is completely dedicated to our growth and his actions are motivated by his concern for our best interests(4). There is no contradiction between the two Mishnayos. They are identifying different relationships. We must treat a friend with whom we share experiences with the same level of respect that we would afford ourselves.. It is this form of friend whom we are commanded by the Torah to make an effort to love, to take the relationship to a higher level than one of convenience. The second Mishna is referring to the friend who is dedicated to our growth. This type of friend must be afforded the respect that one would a teacher. 1. 2:15 2. 4:15 3. 19:18 4. Rambam's commentary to Avos 1:6

Insights into the Weekly Parsha

Parshas Kedoshim Understand the Warning "...the two of them shall be put to death..." (20:11) Parshas Kedoshim contains the consequences that befall a person who engages in the prohibited consanguineous relationships. In the previous parsha, Acharei Mos, the Torah enjoins Bnei Yisroel from engaging in these relationships(1). This reflects the Talmudic dictum "ein onshim elah im kein mazhirim" - "A punitive action is not meted out for the transgression of a prohibition unless there is a prior scriptural warning(2)." Why does the Torah divide the warnings and the punishments into two separate parshios? A legal system which expects its citizens to abide by its laws for fear of the consequences that occur if the laws are broken is doomed to fail. If the only restraint is punishment, man will risk the negative consequences to attain the perceived benefits. Only a system which instructs its adherents to abide by the laws because transgression of them is inherently wrong and damaging to the individual, can be successful. Therefore, the Torah separates the directives enjoining us from engaging in these illicit acts from the consequences that accompany them to illustrate that we should not adhere to these rules out of fear of punishment, but because they are inherently destructive. 1. 18:6-22 2. See Makkos 17b Stand Up For Yourself "In the presence of an old person shall you rise..." (19:32) The Torah instructs a person to rise in respect of the sagacity of a scholar. The verse concludes "veyareisa meilokecha ani Hashem" - "and you shall fear your G-d, I am Hashem(1)". Citing the Talmud, Rashi explains that the Torah juxtaposes the two parts of the verse for a person may pretend not to see a scholar to avoid standing for him. Therefore, we are reminded to fear Hashem for He is aware of our thoughts(2). If the sage is unaware that he was seen why is the person still obligated to stand? The Talmud states that if a sage has the option of walking through an area that will require people to stand for him or take a circuitous route, he should opt for the second path. The Talmud cites a verse to uphold this ruling(3). The implication is that if there had been no verse concerning this issue, it would be preferable to walk through the area that requires others to rise. The message that the Torah is delivering is that the obligation to stand for a sage is not a "bein adam lechaveiro" - "between man and his fellow man" responsibility. Rather, it is a "bein adam l'atzmo" - "between man and himself" responsibility. This precept is aimed at sensitizing man to the awe and respect that he must have for the Torah and those who study it. Consequently, one could have assumed that the sage is required to take the path that will require people to stand, not for his own benefit but to instill within the people the necessary sensitivities. Therefore, even if the scholar is u naware that a person is standing for him the individual is still obligated to stand. 1. 19:32 2. Kidushin 33a 3. Ibid The Friendly Teacher "...you shall love your fellow as yourself..." (19:18) There appears to be a contradiction between two Mishnayos in Pirkei Avos(1). In the second chapter we are enjoined to afford our friends the

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Aish.Com - Yeshiva Aish HaTorah

Family Parsha

Parshas Kedoshim: Revenge Is NOT Sweet by Nesanel Yoel Safran From This Weeks Torah Portion Just because someone isn't nice to us, it doesn't permit us not to be nice to him. In this week's Torah portion (Lev. 19:18), we learn the important Jewish value of not taking revenge. Story In our story, a kid contends with whether or not to take revenge. Teaching A Lesson Dana tried to remember the good old days before everyone called her 'Dana Dumbbell.' True, she was never the best student and sometimes she did have to go to special after-school tutors to make up for courses she flunked. But she never thought too much about it, until a month ago when Lisa, a kid in her class, happened to see one of her tutor appointment slips and went on to blab about it to the entire class. That's when she invented that mean, stinging nickname that stuck ever since: Dana Dumbbell. Dana sighed as she walked the two blocks to the tutor's office. She wasn't supposed to have an appointment today, but since she missed her last one because she'd had a bad cold, she had to make it up now. She reached the office door and was about to knock, when it swung open fast and almost hit her. Normally that would be a little shocking, but this time Dana didn't even flinch, because she was about a zillion times more shocked by who it was walking out... "I...um...well...you..." The normally cool, confident Lisa stammered as her clear, ivory complexion suddenly went strawberry red. She threw her shoulders back, then dropped them back down. "So, it seems you caught me," she groaned. "I always made sure I came here only on days you didn't - but I guess I messed up. So, tell me, what's it going to be?" Lisa asked. "What do you mean?" Dana, still in shock, said. "Oh, come on. The nickname you're going to make sure everyone calls me tomorrow. Will it be 'Lisa Loser'? Or maybe 'Lunkhead'? I'm sure you'll pick a really good one - now that you have the chance to take perfect revenge." Revenge? She hadn't thought of it, but Dana smiled inwardly at the idea. She'd been suffering from Lisa's teasing for over a month. She'd made her life miserable, torpedoed some of her friendships and generally made her

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feel like dirt. And now she had the chance to get back at Lisa and make her experience some of the same! Dana was about to give Lisa a silent smirk and walk past her, when she suddenly thought, if getting teased and nicknamed hurt her so much, was that something she wanted to do to someone else? "Lisa," Dana said, suddenly pitying the cringing girl before her. "I'm not going to let a small mistake become a big one." "I don't understand." Lisa said. "It was a mistake that I came today," Dana said. "It wasn't my usual appointment day. But," she swallowed and cleared her throat, "I'm not going to make the even bigger mistake of hurting another person just to take revenge. As far as I'm concerned, I never saw you here today. Besides, just because you have a tutor does not mean you're dumb." As Dana walked into the tutor's office, she smiled to herself, realizing as clear as day, that while she may not always get high grades - when it came to things that mattered most, she most certainly was not a dumbbell. Discussion Questions Ages 3-5 Q. How did Dana feel at first when she saw Lisa come out of the tutor's office? A. After feeling shocked, she wanted to take revenge and tease her like she'd been teased by her. Q. How did she feel in the end? A. She felt that she didn't want to hurt somebody else - even to take revenge. Ages 6-9 Q. What life-lesson do you think someone could learn from this story? A. It's a natural feeling when hurt, to want to hurt back. But we have the choice to become 'super'-natural and refrain from taking revenge even when we can. Q. If Dana had chosen to take revenge, would she have been justified? A. While we can understand her motive, it still wouldn't be justified. Hurting others is wrong and the fact that they may have hurt us doesn't make it right. Ages 10 and Up Q. Does not taking revenge mean we should just become 'doormats' and let people walk all over us? A. No way. We should be strong, and do all we can to protect our legitimate interests. However, hurting others for no other reason than because they hurt us is not part of that. Q. Can there be a time that revenge is justified? A. Perhaps if it is the only way to deter someone from harming us again. But there are almost always better alternatives. Aish.Com - Yeshiva Aish HaTorah

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the Canaanites are extremely immoral and idolatrous people and the Jews cannot live with them as neighbors. This is like saying today that living in a bad neighborhood messes up your kids. You have to always be careful about outside influences. So what happens? The Battle Of Jericho The people go into the land and they fight a series of battles. The first is the battle of Jericho, the entrance to the heartland of Canaan. Some archeologists have suggested that the easy conquest of this heavilyfortified city was made possible by a well-timed earthquake. But isn't it remarkable that precisely when the Jewish people need the city to fall, there is an earthquake and it does? Of course, they call it a miracle. The waters of the Jordan part and they cross on dry land, then the Jordan refills with water. Next they march around the city walls, which crumble before their eyes. They conquer the city, taking no booty as commanded by HaShem. Hard to believe? Writes archeologist-physicist Charles Pellegrino in Return to Sodom and Gomorrah: ... we are told (in Yehoshua 4:18) that the waters of the Jordan quickly returned to their normal level. This is consistent with the recent history of the Jordan's natural dams. Within forty-eight hours (and typically within as few as sixteen hours), the waters piling up behind an earthquake-made barrier overflow the mount, tearing great holes in it as they spill forth. (p. 267) Pellegrino details (pp. 257-268) the excavation of what is believed to be the ancient city of Jericho. He notes many findings that support the story as it is told in the Book of Yehoshua, including the fact that the storehouses of grain -- a very valuable booty -- had been found intact. It must be clear by now that this is not the typical war of conquest such as we read about in human history of bloody warfare, of raping and pillaging. HaShem has said, "Nothing like that here. And if you follow My instructions all will go well." One For All And All For One The Jews move on to the next city-state, a place called Ai. But here things don't go so smoothly. In fact, they meet with a terrible defeat with many of their number killed. Traumatized by the experience, they plead to know why HaShem had abandoned them and quickly learn the terrible truth -- that one person, Achan, had stolen some items back in Jericho. One person out of 3 million didn't listen to HaShem and everyone suffers! The fascinating thing here is that the Torah seems to be saying that obedience to HaShem's commands is paramount and that as far as the Jews are concerned -- it is all for one and one for all. As an outgrowth of that lesson, Judaism teaches that there is such a thing as collective responsibility as well as individual responsibility -- no person is an island, each exists as part of the whole and is responsible for the actions of others as well as his or her own. In today's world, the motto seems to be "Mind your own business." If we operated on the same level as they did back then, half the world's problems would disappear. Life In The Land Despite many difficulties on the way, the Israelites do finally lay claim to the Promised Land but their life there is far from calm, particularly after Yehoshua dies. The Torah relates that they had only themselves to blame: And the children of Israel did that which was evil in the eyes of the L-rd ... and the anger of the L-rd was kindled against Israel and he delivered them into the hands of spoilers ... and he gave them over into the hands of their enemies." (Shoftim 2:8-14) From a simple reading of the text, one might assume that the entire Jewish people abandoned the Torah and started worshipping idols. But this, in fact, was not true. As with the incident of the golden calf (see Part 12) only a small percentage of the people sinned, yet the entire nation is held accountable. The highly self-critical nature of this passage is typical of others which make the Torah a unique document -- a holy book of a people, but also relating the sinful history of this people. It has been said that if the Torah was not written by the Jews, it must have been written by anti-Semites. As Gabriel Sivan observes in The Bible and Civilization: Biblical heroes and heroines ... are depicted as they are, with their virtues and their human failings ... This ethically uncompromising aspect of the scriptural narrative particularly impressed the Anglo-Jewish writer Israel Zangwill: "The Bible is an anti-Semitic book. Israel is the villain not the hero in his own story." Alone among epics, it is out for truth, not high heroics. (p. 10) There is no question that the criticism of the Jews in the Torah is hypercriticism, but there are two reasons why the slightest offense by a small group of people is condemned so strongly: 1. As noted above, every Jew is responsible for every other Jew, and what one does reflects on all.

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Jewish History Crash Course

Crash Course in Jewish History Part 14 - Yehoshua and the Conquest of the Promised Land by Rabbi Ken Spiro The Book of Yehoshua begins: And it was after the death of Moshe, the servant of the L-rd, that the L-rd said to Yehoshua the son of Nun, Moshes minister, saying, "Moshe my servant has died and now arise and cross the River Jordan. You and all this nation go to the land which I give the Children of Israel. Every place on which the soles of your feet will tread I have given to you, as I have spoken to Moshe. No man shall stand up before you all the days of your life. As I was with Moshe, so shall I be with you. I will not weaken my grasp on you nor will I abandon you. Just be strong and very courageous to observe and do in accordance with all the Torah that Moshe my servant has commanded you. Therefore, do not stray right or left in order that you will succeed in wherever you go." The Book of Yehoshua describes the conquest and settlement of the Land of Israel during a very significant period of Jewish history. At this time the so-called Promised Land is bounded by the Egyptian empire to the south and the Assyrian empire to the north. But it is not ruled by either of them. In fact, there is no one power ruling this section of land, rather it is settled by seven Canaanite tribes who inhabit 31 fortified citystates scattered all over the map, each ruled by its own "king." (Jericho is one of these city-states, so is Ai, so is Jerusalem, where Canaanite tribesmen called Jebusites dwell.) Before they enter the land, the Jewish people send an envoy to the Canaanites with the message, "HaShem, the Creator of the Universe has promised this land to our forefathers. We are now here to claim our inheritance, and we ask you to leave peacefully." Needless to say most of the Canaanites don't. (Only one tribe does the right thing and gets out.) Meanwhile, Yehoshua has clear instructions from HaShem that if the Canaanites don't get out, the Jews must wipe them out, because if they remain in the land they are going to corrupt the Jews. It is made clear that

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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://aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_14__Yehoshua_and_the_Conquest_of_the_Promised_Land.asp Copyright 2001 Aish.com - http://aish.com

2. It's such an obvious point in the moral history of the world that as soon as you tolerate something, it becomes bearable, and before long it will become common. Therefore, here HaShem is driving home an important point to the Jews: You're on a very high spiritual level. If you tolerate even small indiscretions by a few, eventually these few are going to pollute the nation. Indeed, this is eventually what does happen, but before it does the Jews enjoy a honeymoon period in the land known as the Time of Judges. Next: The Time Of Judges

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The 48 Ways says: Pride leads to contempt; gratitude leads to compassion. Arrogance is when you look down on others. Watch out that you don't destroy others in your path to accomplish. Self-Righteous Pride Arrogance about one's goodness is the most dangerous, because it is in the name of "goodness" that many of the world's most evil acts are performed. Did you ever hear someone say: "I never hurt anyone in my life." That would be a fine accomplishment if it were true. It's hardly likely, though, that he never once insulted his family or friends. Also there are always higher levels of "goodness" -- like fighting for social justice. Don't become proud or arrogant about the goodness, you've done, because there are no limits to how much we can do. Do religious people think they're better than others? It is true that believing you own the revealed word of HaShem can lead to complacency and arrogance. For that reason, religious people try to work extra hard at being humble. Arrogance In Society We are all, in some way, proud of our society, country and culture. Those born in China may be proud Communists. If you were born in Spain, you'd probably be a proud Catholic. And if you grew up in Iran, you may well be a proud Moslem fundamentalist! Society's influence is so powerful that we often adopt values without even being aware of it. Those values then become less of an "intellectual awareness," and more of an "emotional instinct." For example, Americans might think that anyone who speaks English with a heavy accent is perceived as less intelligent! Of course, technology has nothing to do with morality and kindness. At the Wanasee Conference (the Nazi meeting to formulate the "Final Solution" for the extermination of Jews), 9 of the 13 participants were Ph.D.s. These were the most creative, scientific minds in the entire civilized world. The 48 Ways says it is crucial to evaluate your convictions. Otherwise you're blindly following along as a product of your society. 1. Trace the origins of your values. 2. Define them. 3. Objectively determine whether they are good values. 4. Make sure that they are your own. Obstacle To Wisdom Pride is one of the biggest obstacles to attaining wisdom. If you're arrogant, it's impossible to learn from others! As the Sages teach, "Who is a wise person? The one who learns from all people." (Talmud - Avos 4:1) Be grateful to your teachers. It's arrogant to say: "This is simple. I knew it all along." If someone is spending time teaching you, acknowledge his effort -- whether or not you think you've learned something. Realize the damage pride does. If someone comes along and challenges you on an idea in which you take pride, then you feel attacked personally. It sends you into a defensive, mode, and you can't hear what's being said anymore. But if a person points out something you're doing wrong, and you take pleasure and not pride in the idea, then you'll be all ears. "If I got this much pleasure from doing what I thought was right, then how much more pleasure will I gain by actually doing the right thing!" People make the mistake of thinking they have to trumpet their success in order to feel good about it. But in fact, not taking credit often results in a better feeling, because in this way you do good simply because it is good, not for the fame it earns you. The Medicine That Cures Arrogance What happens to a big talker when a great person walks in the room? He becomes mysteriously quiet. The best medicine against arrogance is the realization that HaShem put us on this earth to achieve great things. We all want to be the one to hit the game-winning home run. If you acknowledge this need for greatness, you'll realize that no matter what you have done, you haven't yet begun to fulfill your potential. For example, if you're involved in real estate, you're proud of the time you bought a property for $10,000 dollars and sold it for $25,000. But if the next guy turns around and sells it for a million, then you realize how much further you still have to grow! An old proverb says, "A fat cat can't run." If you become self-satisfied, then you are not likely to progress to greater accomplishments. You become complacent and stuck at that level forever! Every time you feel yourself getting too proud, remind yourself what true greatness is, and how far you are from achieving your full potential. This will knock you back down to earth. Then stop to take pleasure in how far you have come. This will balance you out again! Why Is "Avoiding Arrogance" An Ingredient In Wisdom? If you're busy patting yourself on the back for what you have achieved, you won't make an effort to do more.

Aish.Com - Rabbi Noach Weinberg ZTL

48 Ways to Wisdom

Way #29 Subtle Traps Of Arrogance Imagine winning the million-dollar lottery. You're overjoyed and ecstatic! But will you go around attributing your new wealth to incredible savvy and intelligence? Of course not. On the other hand, if you invent a product that makes a million dollars, you might start thinking a bit too highly of yourself. There is a positive feeling that comes with accomplishment -- and rightly so. But the 48 Ways says: Whenever we accomplish something, we must distinguish between "pride" and "pleasure." Pride = "I did it. This makes me better than other people." Pleasure = "Thank G-d I was given this opportunity to enjoy and to accomplish. I am not better, just fortunate." Aino mach'zik tova li'atzmo literally means "not claiming credit for oneself." Take a few moments and think about something in which you take pride. Does it make you feel more grateful -- or more arrogant? Natural Powers, Natural Gifts Arrogance crops up frequently in the realm of natural abilities. People are often proud of their physical strength, health, and good looks. But that's absurd! Although a person can improve these with exercise and diet, these are essentially gifts of birth. It's practically racist to say that one person is inherently better because he has a perfect nose and finely formed cheekbones! Yet people often boast about these things. Have you ever been sick with a miserable flu, and a visitor says to you proudly, "I've never been sick a day in my life." If you had the strength, you'd want to strangle him! And what about intellectual prowess? Should a genius be praised for the good fortune of having a good brain? The bottom line is that everything we have is a gift from HaShem. Arrogant people have trouble acknowledging this. They don't want to accept that HaShem has helped them, because they don't want to relinquish pride in their own accomplishments. Next time you feel pride in a natural ability, ask yourself, "Did I do anything to earn it?" Do you have athletic ability? Good memory? Artistic talent? Take pleasure. Not pride. Pride Of Accomplishment Did you ever have a friend who suddenly became wealthy or professionally prominent, and now barely speaks to you? It's common to become arrogant about the things we achieve through hard work, because here a person really feels like he "did it." The way to guard against such pride is to be grateful for the insights you've had, and to the people who've helped you along the way. We could never achieve anything without our parents and teachers, and without those who have blazed a trail before us. It's good to enjoy your accomplishments, but not to the point of thinking that makes you superior to others! For example, you know how to use a computer. Your grandparents probably never used a computer, even though they're no less intelligent than you. Your computer skills are just a matter of timing. And the next generation will undoubtedly possess technological skills that you'll find equally daunting. It's all a matter of focus. Next time you feel pride coming on, ask yourself, "Did I control all the circumstances that put me in the right place at the right time to get this fantastic opportunity?" Beware Of Arrogant People Arrogant people are overbearing. They have little patience for those who don't exhibit the same level of achievement. Parents who feel accomplished tend to make their children feel inadequate if they don't show the same drive and ability. Many parents, in the name of love, push their children so hard and demand so much that the children end up feeling like failures. On the other hand, parents who feel grateful for their success, will be patient with others -- including their own children -- who may lack certain abilities.

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If you're constantly defending your opinions, you'll never be open to hear other people. If you are arrogant about your ideas, then you are limiting yourself. If you're grateful, you will grow. 1. 2. 3. 4. Rabbi Sender Haber

If you experience pleasure in doing the right thing, then look for more pleasure.
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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 from last week were received after publication Rabbi Sender Haber Out of the Loop Rabbi Dov Kramer Taking A Closer Look Rabbi Yonason Sacks Torahweb HaRav Shlomo Wolbe Ztl Bais Hamussar

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Out of the Loop

Born Free When we left Egypt, we were so free that we could never been enslaved again. Of course, weve had our share of servitude over the years. Weve seen plenty of persecution, suffering, and abuse throughout the years. Still, nobody can truly enslave the Jewish nation. We possess a neshama and a mission that simply cannot be subdued or neutralized. Hashem has made us free. About ten years ago, Rabbi Jonathan Sacks visited the Windsor Castle and delivered a lecture in the presence of Prince Philip. The Windsor Castle is the oldest inhabited castle in the world and has seen much of the glory of the British Empire as well as the dark stains of the expulsion of the Jews from England by Edward I in 1290 and other incorrigible massacres and libels. Rabbi Sacks began his lecture by acknowledging the unique experience of growing up in a castle. He pointed out that a young prince or princess would have no choice but to take note of the deep history of their home and the expectations, protocols, morals, and obligations that came along with it. Jews dont own buildings like Windsor Castle, he continued, We are not that kind of people. But we own something that is, in its own way, no less majestic and even more consecrated by time. The Jewish castle is built not of bricks or stone, but of words. But it too has been preserved across the centuries, handed on by one generation to the next, added to and enhanced in age after age, lovingly cherished and sustained. As a child I inherited it from my parents, as they had inherited it from theirs. It is not a building but it is nonetheless, a home, a place in which to live. More than it belongs to us, we belong to it; and it too is part of the heritage of mankind. As hard as people try to remove us from our heritage and to burden us with their prejudices and ideas, we remain free. We are free to feel and act and think as Jews. We are free to fulfill our role of being a light unto the nations and to make all of our decisions based on the will of G-d. This can be a freedom that is hard to relate to as individuals. Reb Yitzchak Ezrachi of the Mir Yeshiva points out that on Pesach we celebrate the duality of our the escape from the bondage of Egypt as well as the opportunity to live and fulfill our own individual freedom to act and think as Jews. During the year we become burdened by hangups, Mishegassin, addiction, bad habits and plain laziness. On Pesach, we can tap into the power of the seder to break out of our bondage and live in true freedom. About a year ago I met a new friend who had made some bad mistakes and was in a lot of trouble. He had been passing through Virginia on a trip and made the terrible decision of picking up some untaxed merchandise for resale in New York. It seemed like a victimless crime, he was desperate for the money, and he figured that the worst that could happen was a slap on the wrist. He could not have been more wrong. My friend ended up in a jail cell with veteran smugglers who ran entire smuggling rings across state lines. On paper, he was just as bad as they were. He told me that he didnt know if he would stay in that cell for ten minutes, ten hours or ten years. He was petrified. Fortunately, with some help from the right people, Moshe was able to get out on bail and begin the long, expensive, and embarrassing process of trying to avoid a decade in prison. I suppose that there are some criminals with no regrets and no remorse. This young man was both regretful and remorseful and my wife and I made a decision to help him out. As we worked together on the statement for the judge, Moshe made an exclamation to the effect of the following: I just want to be free from this whole thing, he said, I want to be free from prison, free from lawyers, free from Askonim and free from all of these statements and decisions. I want to be free to start again, to get a normal job, to support my family, pay my rent and get on with life.

He may not have used those exact words, but those were his exact feelings. They should be our feelings too. As one of the local lawyers put it: I forgot the word for it, but I learned in Yeshiva that people that look like you dont belong in situations like these. We get ourselves trapped in situations where we do not belong. We need to learn to break free, to follow our heart and to reset our moral compasses. On the night before the trial Moshe stayed at my house in Norfolk. By 11:30 his family, his friends, the askonim, and the lawyers had all gone to sleep. Only the two of us were awake and as I prepared for bed I asked if there was anything else that I could do for him. He had a long day of travelling, meetings and decisions behind him and an important day in court before him. He asked for a Gemara Sukkah and a chavrusa. It wasnt that he felt like a tzaddik or wanted to impress me. He just wanted to connect with Hashem and to free his Neshama of the burdens that he had brought upon himself. He wanted to reconnect with the freedom that we achieved when we left Egypt to receive the Torah. We reviewed the Gemara, consulted the Rashis, and examined the Tosafos. We made a small diagram and arrived at a satisfactory conclusion. It was past midnight when we finally closed our Gemaras. We were both exhausted but we had no regrets at all. We had connected with something sane, something real, and something that would last beyond our present issues. Last Monday, just as I was returning from Israel, Moshe received his final verdict. The judge allowed him to walk away with no more jail time, no more parole, and no more investigations. He has large fines and many bills to pay, but he is free to continue with his life and spend Pesach with his family. He was very grateful and sent me and the lawyer a box of Matzah, which I received at the end of last week. At first I was perplexed by Moshes odd choice of gifts. I already had Matzos (Baruch Hashem!). My wife pointed out to me that the matzos from Moshe were more than just free matzos. These matzos were Matzos of Freedom. These Matzos were the most relevant and meaningful gift that I could possibly receive from a man who had just learned the true meaning of freedom. This was a man who would truly celebrate Pesach. Every Pesach, as we eat our Matzah, we think of and experience the same taste that our forefathers tasted as they rushed out of Mitzrayim. This year, Ill also be thinking of my individual matzos. Ill be thinking of the freedom that each one of us has the ability and obligation to achieve in our own lives. May we merit to truly feel the words which we articulate as we begin Hallel at the seder:: Therefore we must thank, praise, pay tribute, glorify, exalt, honor, bless and acclaim the One who performed all these miracles for our fathers and for us: He took us from slavery to freedom, from grief to joy, from mourning to Yom Tov, from darkness to great light, out of bondage to. We will burst out in a new song before Him! Hallelukah! Rabbi Dov Kramer

Taking A Closer Look

Pesach is unique among the Jewish holidays in many ways. One of its unique aspects is its structure. Although Succos is also seven days (Vayikra 23:34), only the first of those days is Yom Tov (two days outside Israel), with restrictions similar to Shabbos. There is a separate eighth day when those restrictions also apply, but Succos itself is only seven days. Pesach, on the other hand, is the only Yom Tov that lasts seven days and has intermediary days that are book-ended by full days of Yom Tov. The seventh day of Pesach corresponds to Kriyas Yam Suf, when G-d split the sea, allowing us to walk through on dry land(Shemos 14:22) before bring the sea back to normal and drowning the Egyptians in it (see Rashi on 14:5). Although the focus of Pesach is our leaving Egypt on the 15th of Nisan (the first night and day of Pesach), telling over the harshness of our servitude in Egypt and all the miracles G-d did to free us from it, the exodus was not complete until we went through the sea and the Egyptians drowned in it. Pharaoh had never been asked to let the

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Children of Israel leave Egypt forever, only that they leave for a three day journey to worship G-d in the desert (see http://aishdas.org/ta/5766/beshalach.pdf). The plagues could have been sent to punish Pharaoh for refusing to do this, and/or to make him change his mind; there was no way to know at the time that they were designed to give the Children of Israel full freedom (see page 3 of http://aishdas.org/ta/5765/beshalach.pdf). It was only after the miraculous splitting of the sea that it became evident that G-d wanted to take them out of Egypt completely; our exodus was not complete until the seventh day of Pesach, warranting it being a full day of Yom Tov. As I discussed in the pieces referenced above, whether G-d would take the Children of Israel out of Egypt at that point, 210 years after Israel (Yaakov) moved to Egypt (actually 209, since the 210 years started a year earlier, when his sons went down to Egypt to buy grain), depended on whether the 400 year exile in a land not theirs (Beriashis 15:13) had started from the birth of Yitzchok (see Rashi). I would like to add another aspect to this discussion, based on a piece Rabbi Avrom Shain, shlita wrote on the Hagada (Nachalas Ish, printed in the back of Birkas Ish) that discusses why the chiefs of Edom became disoriented (Shemos 15:15) after the splitting of the sea. After Avraham had returned from Egypt (Beraishis 13:7), there was a dispute between his shepherds and Lots shepherds. The basis for this dispute was whether the land promised to Avraham was already his, and their cattle could graze anywhere, or they could only graze on land that was ownerless because it didnt belong to him yet (see Rashi). This dispute was also relevant to when the 400 year exile started. If the land already belonged to Avraham, then he (and his son Yitzchok) were not in a land that wasnt theirs, and these years couldnt be considered part of the 400 years of exile. Avraham never treated the land as if it were his, never grazing on anyone elses property and paying full price to buy the cave within which his wife was buried. When Avraham died without ever treating the land as his own, it became apparent that he never benefited from the promise to receive the land. Yet, the Torah says that it was given to our forefathers (Avraham, Yitzchok and Yaakov) themselves, not just to their descendants (Devarim 11:21). This is one of the indications that the dead will be resurrected (tchiyas hamaisim), as otherwise they would never be able to personally own it. The Talmud (Bava Basra 16b) says that one of the sins Eisav committed on the day Avraham died was denying that the dead would be resurrected. The Midrash (Beraishis Rabbah 63:11) only mentions this sin, connecting it with his denial that there is any reward for doing mitzvos. Although there is an obvious connection between being rewarded for following Gds will and being resurrected to properly receive that reward, I think the Midrash is highlighting what led Eisav to this denial. It is obvious that Eisav believed in G-d, and that G-d is the ultimate source of everything, from the level of disappointment he felt when he found out that the blessings for material wealth he so craved were given to Yaakov instead. The concept of reward and punishment is not only relevant if we have free will, and are therefore responsible for the choices we make. They are also a powerful tool to help shape future behavior, both as an incentive to do the right thing (and not do whats wrong), and as an educational tool to teach whats right and whats wrong. However, reward and punishment given after the soul leaves the body only makes sense if the person was responsible for his actions (and inactions). If there was no real choice in what is done (or not done), and there is no longer any chance to change or means to be educated (or educate others), there is nothing to be rewarded (or punished) for. [That doesnt mean every decision we make is done by exercising free will. Throughout his writings (or where he is quoted/paraphrased), Rav Eliyahu Dessler, zl, makes it clear that bechira chofshis (free will) only applies when we would consider choosing more than one thing; we have the ability to choose more than one option; and we recognize that the options available have elements of truth and falsehood (or right and wrong) and are not just a personal preference. Even if most decisions made by most people are not done via free will, if there was no concept of free will at all, a just G-d could not reward or punish any of His creations for what they chose.] If Eisav wouldnt take responsibility for his actions, thinking that it was just his nature (and he had no real choice in the matter), then any reward his grandfather Avraham was promised for doing good had to be received in this world. When Avraham died without receiving this reward, Eisav was faced with two options. He could either change his worldview and realize that we do have free will, so the promise to Avraham could be fulfilled after he comes back to life, or maintain his denial of personal responsibility, and deny the concepts of reward and punishment and tchiyas hameisim, by insisting that Avraham really got his reward of the Promised Land, even if he chose not to use his reward. After all, a gift belongs to the person it was given to even if it is put in a closet and never used; Avraham never benefiting from his gift

baaBtu!Nztwer trcdk trcd ihc!

doesnt mean it was never given to him. Chazal are teaching us that Eisav chose (yes, chose, because he did have free will) to continue refusing to accept responsibility for his choices, and therefore maintained that Avraham must have already received the land promised to him, thereby denying the concept of reward and punishment and of tchiyas hamaisem. If Avraham had received his reward while he was alive, the 400 year exile couldnt have started while he (and his sons) were still living in Canaan, as they were in a land that was theirs. The plagues must have been sent because Pharaoh disobeyed G-ds request to let His nation go on a spiritual retreat, not because G-d wanted them to be free. However, after the splitting of the sea, when it became apparent that G-d took the Children of Israel out of Egypt, it also became apparent that the 400 years had ended, and therefore that the land hadnt yet been given to Avraham. Upon hearing this, the chiefs of Edom became disoriented, because their whole world view (that they cannot be held accountable for their actions because there is no free will) was being challenged. (It is possible that Lots descendants maintained the same philosophy, as it would not only absolve them of any responsibility for their actions, but absolve the actions of their forefather and foremothers as well. This could explain why the powerful ones of Moav were gripped with trembling, and not included with the withering [spirit] of those who dwelled in Canaan, who were concerned about their land being conquered.) Although we dont say a shehecheyanu on the seventh day of Pesach (unlike Shmini Atzeres, which is not considered Succos and is therefore a new Yom Tov), because it corresponds to the splitting of the sea, which proved that the Promised Land had not yet been given to Avraham and that he would be given an opportunity to live there after it was his, there is still something new gleaned from what happened on the seventh day of Pesach--the concept of tchiyas hameisim. Rabbi Yonason Sacks

TorahWeb
Suffering and Salvation In his commentary on the Hagaddah, the Abarbanel explains that all four questions of the Mah Nishtana revolve around a single idea: the apparent contradiction of symbols on Seder night. On one hand, the consumption of matzah and maror evokes a sense of destitution and subjugation. On the other hand, the dipping and leaning indicate royalty and freedom. By noting all four symbols, the perplexed child really asks: on Seder night, are we slaves or are we free? The Abarbanel explains that the Seder employs contradictory symbols because Pesach represents an instantaneous transition in which Bnei Yisrael experienced both slavery and freedom on a single night. By acknowledging the dire subjugation, a person comes to truly appreciate the magnitude of the salvation. Hence, the matzah and the maror evoke bitter memories of suffering in order to augment the joy of redemption. The Beis HaLevi (Parshas Beshalach) highlights this value of contrast in explaining an initially perplexing Midrash: "amar Moshe b'az' chatasi sheamarti, 'ume'az basi ledaber el Pharoh heira la'am hazeh', b'az' ani omer shira - Moshe stated: [With the word] 'az' I sinned when I stated 'Since (ume'az) I came to speak to Pharaoh, he has been evil to this nation;' and with [the word] az, I sing praise (az yashir Moshe). Moshe Rabbeinu employed the very same term, "az," to describe both the unbearable slavery in Mitzrayim as well as the ineffable joy of the Exodus. This linguistic repetition suggests that Moshe Rabbeinu praised HaKadosh Baruch Hu not only for the eventual salvation, but also for the servitude which preceded the salvation: if not for the prior servitude, no salvation could be possible. The Beis HaLevi adds that this notion also underlies the posuk: "odecha ki anisani vatehi li l'yeshua - I thank You, for You afflicted me, and were for me a salvation" (Tehillim 118). In this posuk, Dovid Hamelech thanks HaKadosh Baruch Hu not only for his salvation, but also for his affliction. Only in the context of the prior affliction can one truly appreciate the salvation. The Rambam appears to perceive an additional value in recalling the suffering which precedes salvation: beyond stimulating greater appreciation for the salvation itself, our acknowledgment of the prior danger attunes us to the specific reality that HaKadosh Baruch Hu listens to our tefillos and comes to our rescue. In the beginning of his Yad HaChazakah, the Rambam explains that the reason for reading the Megillah - which describes not only the salvation of Klal Yisrael but also the initial danger of Haman's decree - is "keday l'hodia ledoros ha'ba'im she'emmes ma shehivticho baTorah, 'ki mi goy gadol asher lo Elokim krovim elav k'Hashem Elokeinu b'chol koreinu elav - to affirm the fact that HaKadosh Baruch Hu listens and responds to our pleas". Similarly, in the context of Yetziyas Mitzrayim, we not only mention the salvation, but also the initial enslavement, in order to accentuate the fact that HaKadosh Baruch Hu listens to our prayers and comes to our rescue. Perhaps this is

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the intent of the possuk, when it describes "va'yay'anchu Bnai Yisroel...vayizaku vata'al shavasam el haElokim...vayishma Hashem es na'akasam" immediately after Bnei Yisrael cried out, "Hashem heard their cries." The value of celebrating both the suffering and the salvation of Pesach night is expressed in other symbols of the Seder as well. The single symbol of matzah represents both "Lechem Oni - poor man's bread," and "Lechem She'Onin Alav D'varim Harbei - bread upon which the Hallel and expressions of thanksgiving" (see Rashi Pesachim 36a) are recited. The maror of Seder night also expresses a similar dichotomy. While it certainly evokes bitter memories of slavery and subjugation, the Gemarah also explains that one should eat lettuce - "chasah" - "mishum she'chas Rachmana ilavan- because HaKadosh Baruch Hu treated us with mercy". Thus, the single symbol of maror also represents both slavery and salvation. This duality expresses itself in the Rishonim's understanding of the wording of "Ha Lachma Anya": the Rashbam understands the phrase "di achalu avahasana b'arah d'Mitzrayim"as a reference to the matzah eaten with the Korban Pesach as Bnei Yisrael emerged as a free nation on the night of Yetziyas Mitzrayim. The Rashbatz, however, identifies the phrase as an allusion to the matzah eaten before the redemption, over the course of the bitter servitude in Mitzrayim. These oppositional interpretations of "Ha Lachma Anya" appear to mirror the dual symbols embedded within matzah itself - slavery and freedom in a single symbol (see also Ramban al HaTorah, Devarim 16:2, who echoes this sentiment as well, suggesting that matzah tirmoz lishnei devarim) The Rambam's version of "Ha Lachma Anya" may also underscore this duality. In his text of the Hagaddah, the Rambam prefaces "Ha Lachma Anya" with the phrase: "b'vihilu yatzanu miMitzrayim, halacham anya diachalu avahasana b'arah dMitzrayim - with rapidity, we left Egypt. This is the bread of affliction" The initial part of the phrase evokes our speedy departure from Mitzrayim as a free nation. The second phrase recalls the horrors of our slavery. The juxtaposition of these two elements suggests that from the depths of slavery and exile can spring hope and salvation. A similar idea is expressed in Rashi's explanation "Barcuh shomer havtachaso l'Yisroel baruch Hu - Blessed is He Who keeps His promise to Israel." The Hagaddah does not specify to which promise it refers. The Ritva opines that the Ba'al Hagaddah - refers to the Bris Bein HaBesarim (the Covenant Between the Parts") in which HaKadosh Baruch Hu promised that Avraham Avinu's descendants would be redeemed. Rashi, however, maintains that the promise refers to the servitude itself. According to Rashi's reading, it would appear that the very experience of suffering itself warrants praise and beracha. In this respect, Rashi's understanding of Baruch Shomer Havtachaso may be aptly compared to the Beis HaLevi's understanding of Az Yashir." Similarly, this lesson is implied in the passage - "yarad l'Mitzrayim anus al pi hadibbur - He [Yaakov Avinu] went down to Egypt, compelled by Devine decree." Chazal underscore that Yaakov Avinu did not leave Eretz Yisrael willingly. The Ra'avan writes that in theory, Yaakov Avinu should have been forced down to Mitzrayim in iron chains to fulfill the decree of HaKadosh Baruch Hu, if not for the mercy and compassion which HaKadosh Baruch Hu shows to His loved ones. The Midrash Rabbah (Breishis Rabbah 86) similarly analogizes Yaakov's descent to a cow being forced to the slaughterhouse. Although the cow will initially resist with all of its might, it will ultimately submit if it sees its calf being brought to the slaughterhouse. Similarly, HaKadosh Baruch Hu forced Yaakov Avinu to descend to Mitzrayim by first bringing his beloved son, Yosef, down to Mitzrayim. The Rashbam infers the compulsory nature of Yaakov Avinu's descent from HaKadosh Baruch Hu's placation of his fears: "al tira meireda Mitzrayma - have no fear of descending to Egypt (Bereishes 46:3)." Through this statement, HaKadosh Baruch Hu assuaged Yaakov's fears by guaranteeing him that everything that He does is for the best, as R' Akiva states in Maseches Berachos (60b): kol d'avid Rachmana 'tav avid. In a related vein, the Sanzer Rebbe (cited by R' Asher Weiss, Haggadas Minchas Asher, p. 393) cited this theme in explanation of the common practice of covering one's eyes at the beginning of keriyas Shema (see Berachos 13b). In affirming "Hashem Elokeinu Hashem Echad," we note the singularity and absolute unity of HaKadosh Baruch Hu in this world. Although din (strict judgment) and rachamim (paternal compassion) appear as distinct attributes to our imprecise perception, these entities are truly one and the same. We thus cover our eyes to represent the fallibility of our limited vision. As we acknowledge the unity of HaKadosh Baruch Hu, we will not allow ourselves to be "blinded" by the apparent existence of suffering and travail in this world.
Copyright 2011 by The TorahWeb Foundation. All rights reserved.

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HaRav Shlomo Wolbe Ztl

Bais Hamussar

Issue:#272 - Pesach This week's Dvar torah is sponsored for the speedy recovery of Elisha ben Devorah, B'soch Sh'ar Cholei Yisroel. Before Adom Ha'rishon sinned, he was able to clearly discern that despite the fact that this world seems to be a reality, it is merely a faade in comparison to the reality of ruchniyos in general and Hashem in particular. However, after he sinned, the yetzer hara i.e. the power of imagination became part and parcel of Adom's very being. The extent that he exercised the use of his imagination, the more he turned the physical world into a reality. This in turn obscured the true reality of the spiritual world. Rav Wolbe (Da'as Shlomo Geulah pg. 313) writes that this concept holds true for each and every one of us. The Torah relates regarding the staffs Yaakov Avinu placed in front of the sheep, that the sheep gave birth to offspring which mirrored the designs on the staffs. The "imagination" of the sheep had the power to create a reality. The same holds true for our imagination. When a person uses his imagination to conjure up various worldly pleasures, he is creating; he is turning the physical world into more and more of a reality. This in effect obscures the reality of ruchniyos thereby giving it inferior status. How does one combat this yetzer hara masked in his imagination? The answer can be found in the Kuzari (3, 5). "The pious commands his imagination to conjure up the most splendid images stored away in his mind in order to create a picture for a desired G-dly phenomenon such as the revelation by Har Sinai, Akeidas Yitzchok, the Mishkan along with Moshe and the service performed therein, the glory of the Bais Hamikdosh and many other images." It is imperative that one utilize his imagination in his avodas Hashem. Otherwise, his imagination unchecked will run wild, and solely paint portraits of the many pleasures and temptations of this very materialistic world. The importance of using one's imagination to aid his avodas Hashem is expressed succinctly by the Sforno in his explanation of two pasukim in Devarim (27, 9-10). "Haskeis" - Depict in your mind "U'Shema" - and contemplate. "V'Shamata B'kol Hashem Elokecha" - When you depict this and comprehend it, then you will most certainly heed the word of Hashem." This being the case, concludes Rav Wolbe, we have clarified for ourselves the avodah of Pesach. A person is obligated to feel as if he himself left Mitzrayim. This can only be accomplished by picturing the bondage and the subsequent freedom. For this reason we are instructed to recline, drink four cups of wine, and eat matzah and marror. Going through the motions of freedom, observing the "pesach" and tasting the bread of affliction all aid our imagination in a more complete picture of Yetzias Mitzrayim. If we truly want to gain from this Yom Tov of Pesach, let us follow the Kuzari's advice. Let's not merely "go through the motions" of the Seder, but also take some time to picture the scenes of Yetzias Mitzrayim. The ten makkos, Paraoh's nocturnal search for Moshe and Aharon, each Jew with ninety donkeys laden with the bounty of Mitzrayim, Kriyas Yam Suf and the cloud and fire that led the Jews through the wilderness. These pictures can do wonders in advancing our emunah and additionally, prevents our imagination from tempting us with the false pleasures of olam hazeh. Maaseh Rav The Mitzva of "Vehigadetah L'bincha" which every parent is obligated to fulfill at the Seder, was very palpable in Rabbi Wolbe z"l. It was evident in the way he ran his Seder even during his last years; the way he described the Haggadah with genuine enthusiasm, and how he was in a rush to begin the Seder without delay. He even guided his own son, a father of children, to lead the seder with an underlying theme running through it, showing his family tangibly how we to must escape the Mitzraim within us to become Bnei Chorin - Ovdei Hashem. This is something that each parent should dwell on while preparing for his Seder so that he can actually fulfill "K'ilu Hu yatza mimitzrayim." May we all merit to see the redemption of Zion speedily, this day. Chag Kosher Vesameach
Please share your personal encounters and memories of the Mashgiach z"l and send them to baishamussar@gmail.com. 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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IMPORTANCE OF ....
The Gemara (Berachos 35a) derives the Halachah that one must recite a brocho before and after eating something, from the Posuk which permits eating of a trees fruit after its first three years (vkrg) have expired. The fourth year fruits are permitted to be eaten, only in Yerushalayim, and they are: sk ohkukv asue holy for praises to Hashem. The praises are to be expressed as a brocho before and after the fruits are eaten. R Akiva opines that it is thus forbidden to taste anything before reciting a brocho. The Gemara encounters difficulties using this Posuk as a source, and concludes that the Posuk is to be used only as a reference, and that the true source remains a trcx a sensible theory which insists that it must be forbidden to derive benefit from this world without reciting a brocho. The Gemara then offers several judgments, characterizing one who derived benefit without a brocho as having committed vkhgn (personal use of sanctified items), or as having stolen from Hashem. Rashi comments that he has stolen a brocho from Hashem. The Meforshim wonder why Rashi moved away from the benefit item itself, and instead focused on the brocho. The Minchas Mordechai notes that when the Gemara characterized one who did not make a brocho as having committed vkhgn, the Gemara suggested that he go to a Chochom for training in berachos. The Talmidei Rabbeinu Yonah state that even though one may avoid the stigma of vkhgn and be tmuh Bedieved on all things with the brocho of SheHakol, still, it is of course proper to learn the appropriate brocho for each food and recite it correctly. For this, one should go to the Chochom, and it is this that Rashi had in mind. When one benefits from this world without having taken the time to learn the proper brocho, though he may have said SheHakol which would be adequate Bedieved, he has nevertheless stolen the brocho from Hashem by not reciting the proper one.

DID YOU KNOW THAT ....

The Gemara (Megilah 28a) states that one may not eat, drink, adorn oneself or stroll around in a Beis HaKnesses, nor may one behave flippantly or use the Beis HaKnesses to escape the heat or rain. Rava makes an exception for a Talmid Chochom, citing R Yehoshua who says that a Beis HaMidrash is referred to as ibcr hc the home of Rabanan, who should therefore be permitted to treat it as a home. Although the Gemaras restrictions referred to a Beis HaKnesses, the Rishonim equate Beis HaKnesses with Beis HaMidrash, requiring that they both be treated with appropriate Kedushah, as derived from utrh, hasen ,tu (see MB 151:1). The Rambam (vkp, 11:6) rules as stated in the above Gemara, listing in more detail such things as laughter and idle talk, applying the restrictions and the exception for Talmidei Chachomim, to both a Beis HaKnesses and a Beis HaMidrash. However, the Gemara (ibid 27b) also concludes that the Kedushah of a Beis HaMidrash is greater than that of a Beis HaKnesses and the Rambam (,, 4:9) adds sleeping, speaking non-Torah words and wishing a sneezer Gezundheit as prohibited in a Beis HaMidrash. Why are these acts specifically forbidden in a Beis HaMidrash in addition to those already proscribed in a Beis HaKnesses as well ? It cannot be simply because they disrupt Torah study, as the Shulchan Aruch (jut 151:2) and the ShaCH (suh 246:17) make clear that these acts would not be prohibited for an individual or in a small or private Beis HaMidrash. The Gemara (Berachos 53a) states that in Raban Gamliels tradition, no Gezundheit was said in the Beis HaMidrash because of: arsnv ,hc kuyhc. If this does not mean Bitul Torah, then perhaps it means Bitul of the status, decorum and identity of a Beis HaMidrash. Inconsistent acts diminish the Kedushah and standing of a Beis HaMidrash. The Rambam (,, 4:5) discourages one from being embarrassed if he finds Torah study difficult, as embarrassment results in his tmuhu xbfb - entering and leaving the Beis HaMidrash, snk tku without learning. Perhaps, the Rambam did not simply state that When would one who davened Friday night in the summer with he wouldnt learn anything, to stress that a Beis HaMidrash itself the second Minyan be required to repeat Krias Shema later ? suffers from someone being there, and not learning anything.

QUESTION OF THE WEEK: ANSWER TO LAST WEEK:

(Who is least recommended to fill the Arba Kosos ? )

A Lesson Can Be Learned From:

An important election was scheduled in the town of Brisk, ostensibly to innovate safeguards for the Torah against those who had strayed. In reality, the purpose was to bury traditional Judaism. As the election was on Sunday, the Askanim prevailed upon the Rav to issue a Kol Koray on Friday, to be printed on posters around the city. When the posters were finally ready on Friday afternoon, the Brisker Rav said not to post them, for fear the posting would result in Chilul Shabbos. The Askanims pleas did not sway the Rav, who cited the Gemara (Eruvin 43a) which states that Moshiach will not come on Shabbos, even if it means someone will probably sin over Shabbos, pushing him off again. The opposition printed notices disparaging the Rav for mixing in, and posted them into Shabbos. When the populace saw the lies (the Ravs posters had not gone up) and Chilul Shabbos, the opposition was rejected and defeated.

The Shearim Metzuyanim BHalachah (Kuntres Acharon 119:2) brings several reasons to suggest that ones wife not be the one to fill his 4 cups during the Seder. Even if she would be permitted LHalachah to do so, it would be presumptuous of the husband to expect it, and she should not offer. a"g

DIN'S CORNER:

When a man puts assets in his wifes name, there is disagreement in the Poskim on the issue of whether it may be viewed as a shelter for the husband, or whether we have no right to deviate from the recorded ownership. Therefore, in the absence of compelling proof, if it is their residence, we may assume he intended to give it to her as a gift, but if it is investment assets, scrutiny by Beis Din is needed. (Teshuvos VHanhagos 5:341)

P.S. Sholosh Seudos sponsored by the Sheli family.

This issue is dedicated: ohhj cegh rc ovrct bzku hukv ejmh rc krgp bzk Dedications ($18) and appreciations may be sent to: Kehilas Prozdor, 8 GreenHill Lane, Spring Valley, N.Y. 10977 (845) 354-7240 As this contains Divrei Torah and partial Pesukim, it should be treated with proper respect, both during and after use