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The Oneg is looking for Rabbonim and Avreichim to write in OnegNorthShabbos West London's Weekly and Opinion Sheets A Torah publication that enables local Rabbonim and Avreichim to share their insights the Oneg Zemiros and and Divrei Torah on a variety of different levels, to provide something for everyone. Oneg Pesach Edition If you would like to contribute, please email [email protected]. Deadline for submission this .Sunday 10th April at 6pm פרשת תזריע א’ ניסן תשע"ו 9th April 2016 For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email [email protected] Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Lakewood, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich הדלקת נרות מוצש’’ק ראש חודש / פרשת החודש LONDON: 8:41 PM LONDON: 7:31 PM

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RETURN TO DO TESHUVA Rabbi Gamliel Rabinowitz Shlita PARASHA

Talmid Chacham to have a bechina, aspect of Shabbos, therefore we consider the embarrassing of a Talmid ושב הכהן The Shall Return Chacham as if he had desecrated Shabbos. Since the Baal Shem Tov did not intercede, it is considered as This weeks Let us quote from the sefer if he had a taint of desecrating Shabbos. Even though Oneg Shabbos ‘Me’or Einayim’: The Baal he was not guilty of this just because he did not stop Publication Shem Tov nishmaso beginzei him, due to the elevated status of the Baal Shem Tov is sponsored this was considered a flaw. When he remembered this, meromim said that a Tzaddik he made this sighting contingent on that flaw and he gamur (one who is completely understood that the event was meant to arouse him to With gratitude to righteous) who has no bad do Teshuva for this. within him, will not see any This topic is also hinted at in our parsha which Barnet Councillors bad in any person; however, discusses all the laws of Tzara’as. Amongst them are Brian Gordon someone who does find bad the laws of these symptoms appearing on houses. The in another person can be appearance of a sign on the house requires the house Dean Cohen to be sealed off twice. After the first sealing, when the Dan Thomas compared to someone who Kohen has to come and examine the house, the Torah looks in a mirror: when he has states ‘the Kohen shall return’; but after the second and to a dirty face, he sees a dirty sealing, the Torah states ‘the Kohen shall come’. In Andrew fact, the entire parsha uses the expression of ‘coming’ Dismore AM face and if his face is clean whether describing the owners coming to the Kohen then he does not see anything or during the waiting period while the house is closed for their support for amiss. As he is, so he sees. off; so we have to understand why the Torah changes the expression after the first closure and states ‘return’ the Federation’s new And so, it is told in regard to the Baal Shem Tov instead of ‘come’? cemetery in Edgware himself, that one time he saw with his own eyes an act of chillul Shabbos (desecration of Shabbos) and he Perhaps the Torah wanted to hint to the Kohen that became very despondent which was against his nature; after the initial examination, he too might have been for if one observes something lacking in his friend, it is affected by the sin that caused the sign, for if not, Menachem & Avi a sign that he too is lacking a little of the same thing. He he would not have been shown the flaw in the first very much suspected that he too had committed some place. Therefore, at the time of the first closure while Gertner desecration of Shabbos without being aware. Until the house is not yet confirmed, he has to be aroused he remembered that he once saw someone slap the to do Teshuva; possibly after this, the symptom will cheek of a Talmid Chacham and for some reason he did disappear as it no longer applies to him, therefore, it not interfere. Since the Chassidic Sefarim consider a states ‘return’ which is an expression of Teshuva.

For any questions on In this week’s Parshah there is a five letter word that has an unusual sequence of Divrei Torah please vowels. There is only one other example of this in the entire Chumash. contact the Editor in Chief, a)What is the word? b) What is unusual about it? c) In which Sedra do we find Rabbi Yonasan the other word that is pointed the same way? Roodyn

Any comments can be directed to [email protected]. Answer on back page. rabbiroodyn@ BY BORUCH KAHAN jewishfuturestrust.com Riddle of the Week of the Riddle 2 IT’S ALL A QUESTION OF PERSPECTIVE

Rabbi Chananya Silverman PARSHAH Beis Yaakov Primary School

Many of you may not know that my It refers to mean-spiritedness, a tendency to see the negative and overlook the positive in everything. Rashi explains that it father and brother have something is a lack of generosity in all things, a constricted view of the in common – they are both world and everything in it. opticians. You may ask why, then, If being tzar ayin – mean spirited, caused the leprous mark did I not become an optician, and on the garment, then the therapy is to transform this negative the answer to that is that I didn’t trait of tzar ayin to tov ayin, literally “a person with a good want to make a spectacle of myself! eye”. Instead of being sour-faced and mean-spirited, he must become a smiling, generous, optimistic, warm, friendly person. What has this got to do with this week’s sedra? Then the mark will fade away. If he does not change, the mark Rabbi Frand explains a beautiful and powerful idea: remains on the garment, and it must be incinerated.

The Torah talks about a strange form of tzaraas that can This is what the Torah means, explains the Chiddushei appear on one’s garment which comes as a punishment for a Harim, by the words, “lo hafach hanega es eino, the mark particular misdemeanour. has not changed its eye.” The owner of the garment has not changed his narrowness of the eye into goodness of the eye; he If the mark remains on a garment after all the instructions has not transformed himself from a mean-spirited person into of the Kohen have been followed, the Kohen examines it a kind and generous man. Therefore the garment is burned. one last time. The Torah says that if it “has not changed its The Chiddushei Harim famously explains that the Hebrew appearance,” the garment is burned. word for mark or affliction is nega. The opposite of affliction/ The exact Hebrew language for this is “lo hafach hanega es pain is pleasure, which is oneg. Both words are constructed eino,” which translates literally as “the mark has not changed with the same three letters. Nega is spelled nun, gimmel, ayin. its eye.” Although we understand what it means, that it hasn’t Oneg is spelled ayin, nun, gimmel. The only difference is in the changed its appearance, why did the Torah choose such an placement of the ayin, which is also the Hebrew for eye. Move unusual form of expression, “has not changed its eye”? it from the back to the front, and affliction is transformed into The Gemara in Arachin 16a lists seven different causes pleasure. for tzaraas. Lashon Hara is the most famous cause, but one Therefore, says the Chiddushei Harim, the Torah is telling can also get tzaraas for murder, vain oaths, illicit relations, us that “the mark/affliction has not changed its eye (ayin).” arrogance, theft, and interestingly enough for stinginess, The ayin is still in the same place meaning that he is the same referred to in the Gemara as “tzarus ayan” which literally narrow-eyed person he was before – he has not transformed means “narrowness of the eye.” his life from nega, affliction intooneg , pleasure.

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development – such as the ability to be fully in control of one’s actions – as listed by Chazal in ,which the gemoro. But he adds another dimension as well. For every one of the ideals he discusses ,פרׁשת החודׁש This week, we will lein is the last of four special parshios that we he devotes a chapter to what he terms “mafsidei midda zos”, the spiritual hazards which detract from, or prevent us from achieving, these goals. It may well be that the parshios of Zochor and lein this time of year. First, we read Parshas Poroh were intended in the same vein, and that they somehow represent the quintessential Shekolim, which reminds us of the mitzvah ‘mafsidim’ of the commitment to Avodas Hashem to which we aspire. to give a half-shekel annual donation for But in what way could this be the case? Another gemoro (Brochos 17a) may serve as the next piece in the puzzle. There, the gemoro describes private prayers that various Sages used to in the times of the Beis say after their Shmoneh Esrei, and the gemoro tells us that a Sage by the name of R’ Alexandri קרבנות ציבור the 1 HaMikdosh . Then in Parshas Zochor, we used to say as follows: רבון העולמים, גלוי וידוע לפניך שרצוננו לעשות רצונך, ומי מעכב? שאור שבעיסה ושעבוד מלכיות; יהי and of our duty ,עמלק remember the evil of .רצון מלפניך שתצילנו מידם, ונשוב לעשות חוקי רצונך בלבב שלם to eradicate it. Next, Poroh, the third parsha, “Master of the Universe, it is revealed and known to You that our will is to do Your Will, and .what prevents us? The ‘leaven in the dough’, and our being under the control of the Nations טהרה is a tefillah that we should have the of the Poroh Aduma that we need. Finally, May it be Your Will that You save us from their hands, so that we will come back to performing all Your Statutes with a full heart.” We want desperately, says R’ Alexandri, to serve Hashem Parashas Hachodesh – designating Nissan properly, but these two things stand in our way. as the Rosh Chodoshim2 - the month which What, essentially, is R’ Alexandri referring to? The ‘leaven in the dough’ is often used by seforim as a symbol of the Internal Enemy to our development, the Yetzer HoRa5; and Shibbud launches a new annual cycle – reminds us of Malchuyos is the External Enemy, the pressure from the surrounding culture to reject our the uniqueness of the period which is almost heritage. By definition, this covers everything that deflects us from our commitment to Hashem. upon us. In order to make our Sof Ma’aseh indeed match our Machshovo Techila, we must find a way to combat these two dangers, and Zochor and Poroh appear to do precisely that. Amoleik is These four parshios have four distinct messages and do not seem to be closely linked. described as “Reishis Goyim Amoleik6”, for it is they who lead the other Nations in undermining However, Minhag Yisroel has it that we always refer to them as a group of Arba Parshios; and Klal Yisroel and all they stand for7. To eradicate Amoleik is therefore to eradicate the threat of the Yerushalmi compares them to the Arba Kosos (four cups), reinforcing this idea. Furthermore, Shibbud Malchuyos. And Parshas Poroh, about the tumah arising from death and its ‘antidote’ is the mishna at the end of Megilla which discusses them, speaks of a week in the middle as a in a sense the antidote to the Yetzer Hora itself, for, in the words used by the gemoro8 the Soton, .again implying that the four constitute a series. What, then, is the overall theme which the Yetzer HoRa, and the Angel of Death, are somehow one and the same9 ,הפסקה unifies them? As this is being published, we are about to enter into Shabbos Parshas HaChodesh. The It seems to me that the vital clue here is that there is a clear connection between Shekolim first three of the Arba Parshios are already behind us; our task now is to grab hold of the ideal and HaChodesh. represented by Parshas Shekolim, rise above our personal negative temptations and external Why is it that there is to be a new fund-raising drive for Korbonos every Adar in particular? challenges through remembering Zochor and Poroh, and connect ourselves as intensely as we The gemoro (Megilla 29b) derives this requirement from the word shono (year) in the relevant can to the renewal contained in the words HaChodesh HaZeh Lochem Rosh Chodoshim. Through posuk, linking this to the renewal of the year at the month of the Nissan; this is alluded to in that, may we finally merit, this year, B’Nissan“ Nigalu, uv’Nissan assidim lehigoeil” Parashas HaChodesh, where the word shono is also used3. Hence, the shekolim donations were collected during Adar, so that newly-collected shekolim could be used as the year renewed itself. 1 Of course the message of this is that although we can’t actually do it today, we can at least show our Together with the renewal of the year would come a renewal in our devotion to Hashem through dedication to it through our reading and appreciation of the parsha. the communal korbonos. 2 In practice, this means that, when considering the Jewish calendar in terms of its twelve months, we should Before we continue, however, we must understand what the essence of Parshas HaChodesh regard the month of Nissan as being the first. See Ramban, Shemos 12:1. Some even suggest that this goes itself actually is. Intriguingly, although it begins with mention of the month of Nissan, the so far as to create a halachic imperative not to designate any other month as the first. theme immediately shifts, and the vast majority of the parsha is about Korban Pesach! This 3 The gemoro’s derivation of this is an application of the principle of gezeira shava, one of the 13 Principles surely means that Korban Pesach is the essence of Parshas HaChodesh, but how is this the through which the Oral Tradition was encoded in the Written Torah. case? 4 This can be explained at a deeper level with reference to the Rambam in Moreh Nevuchim 3:46, who writes When the Bnei Yisroel were given the mitzvah to sanctify the Jewish months – starting, for that it was because the Egyptians worshipped the lamb and outlawed its slaughter, that our entry into the very first time, with that first Nissan – they were being given the opportunity of renewal, to Service of Hashem alone should be through an act of total rejection of their idolatry. This is an aspect of launch their new destiny as the people of Hashem there and then. And, since our fundamental the Rambam’s famous approach that (at least part of) the purpose of the Avodas HaKorbonos was to wean us from Avoda Zoro. As is well known, the Ramban (Vayikra 1:9) was critical of the Rambam’s approach. relationship with and commitment to Hashem was to be expressed through the avoda of Arguably, however, he might agree with this idea relating specifically to theKorban Pesach brought in Egypt. korbonos, it was launched with the very first korban4 – the Korban Pesach. 5 This is obviously because it is almost invariably the over-inflated sense of importance that we tend to have, All this means that Shekolim and HaChodesh – the first and the last of the Arba Parshios that causes us to come to aveiros. – relate to exactly the same concept. Their relationship to each other can be summed up in 6 Bamidbar 24:20. the famous phrase Sof ma’aseh b’machshovo techila (meaning that what was done in the end actualizes exactly what was conceived in one’s thought in the beginning). The ‘sof ma’aseh’ is 7 See Malbim at the end of Parshas Ki Seitzei, who points out that none of the various motivations for which Parshas HaChodesh, and the ‘machshovo techila’ is Parshas Shekolim. Parshas Shekolim is nations tend to go to war, such as fear of conquest, desire for territorial gain, and religious conviction, were our preparation for the year’s renewal in Nissan through the Avodas HaKorbonos, and Parshas present in the case of Amoleik. In a penetrating analysis of the pessukim of Parshas Zachor, he shows that each of these points is subtly alluded to in the wording of the parsha. HaChodesh is its actuality. 8 Bovo Basra 16a. With this in mind, we can try to understand Zochor and Poroh, the two intervening parshios. In essence, we must ask ourselves this: what is it that comes between the Machshovo techila 9 Obviously this is a deep concept which deserves its own discussion. Briefly, however, it is worth and the Sof ma’aseh? Or, in other words, what so often prevents us from bringing our lofty mentioning (a) that death only came to the world through the chet of Adam HaRishon; and (b) that Man was created with a physical side and a spiritual side which were designed to function together in perfect intentions into actuality? harmony. If, however, the physical side of Man begins to pull in a direction to which the spiritual side of Many of us – hopefully – are familiar with Mesillas Yeshorim, R’ Moshe Chaim Luzzatto’s him is opposed, this creates a disjoint between body and soul. Consequently, they eventually break apart, classic mussar work. In the sefer, Ramchal describes and explains various ideals in character and this is the essence of death.

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In Parshas Pinchas, we begin But why were they rewarded with Rosh Chodesh specifically? What’s the connection between the golden with Moshe and Elazar conduct calf and Rosh Chodesh? a census of Bnei Yisrael and at Each one of the three yearly festivals corresponds to one the end, Hashem instructs Moshe of our forefathers. Pesach corresponds to Avraham for on about the different holidays. Let us Pesach, the angels visited Avraham and informed him of try to understand the connection the good news that his wife would conceive with a baby between these two themes. boy. Shavuos is associated with Yitzchak, for the shofar that was blown at the revelation at Mount Sinai was the horn of The first of the holidays discussed is Rosh Chodesh. the ram that was offered in place of Yitzchak. And Sukkos Albeit that the Gemara (Arachin 10b) tells us that Rosh represents Ya’akov, for we find that Ya’akov built booths Chodesh does not have a great measure of holiness which (sukkos) for his livestock. Originally, the twelve heads of would necessitate cessation from work, there is an ancient the months of each year were associated with the twelve tradition that Rosh Chodesh is a holiday from work for tribes. As a result of their sin, the holiday of Rosh Chodesh ladies. Indeed, Shulchan Aruch (OC 417) rules that the was taken away from the twelve tribes and transferred to those who did not involve themselves with this incident – custom for women not to work on Rosh Chodesh is a correct the righteous women of . and proper one. At the same time, the Chida (brought by Sha’arei Teshuva ibid) writes that the custom for men to There is however, a deeper understanding of the connection between Rosh Chodesh and the calf. The reason cease from work on Rosh Chodesh is an ignorant one – the women opted out was a result of their great emunah. minhag borus. Why is cessation from work for suitable for The faith of the women was unshakable and they did not ladies but not for men? consider taking part in this great sin. is based on Rashi (Megillah 22b) explains that Rosh Chodesh is strong emunah and it is the women who remain steadfast a reward for the ladies not taking part in the golden calf. and pass on their emunah to future generations. When Bnei Yisrael were planning the construction of the Rosh Chodesh celebrates the reappearance of the moon calf, the women were approached and asked to donate after it wanes to the point of disappearance. Thus, Rosh their gold jewelry for the cause. The women, realising that Chodesh celebrates the concept of perpetuity – surviving this proposal was inappropriate, refused to give away any life’s peaks and plunges. And it is the woman, who through of their gold. As a reward of their commitment to Hashem her steadfast faith ensures our nation’s survival; it is she and His Torah, they were given Rosh Chodesh as a special who ensures that no matter how much we wane, we will holy day for themselves. always be renewed.

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3. What is the significance of the Kohen being needed to pronounce the state of the nega as opposed to any Talmid Chacham? QUIZ TIME ?? livingwithmitzvos.com 5 SEPARATING STUCK PAGES OF THE HAGGADA Rabbi Aharon Kaplin PARSHAH Darchei Hora’ah LeRabbanim HALACHAH

Pesach is coming, bringing with stuck together by a drop of wax which has fallen on the letters8, since by doing so one reveals the text which was concealed. it many halachic questions. The So, back to our case where pages are stuck together by food: Haggada is the most likely Sefer seemingly when the food is stuck upon the letters, it should to have some of its pages stuck be forbidden to separate them. Nonetheless, the Orchos together, since we have it open Shabbos9 rules that one may be lenient. He explains that foods nearly the entire Seder, where there are clearly a distinct entity since they can be easily removed is plenty of food and wine involved. from the page, whereas wax is much harder to disconnect from the page and therefore is considered to be replacing the If you are lucky enough to have your pages stuck at the text rather than just a mere covering. So according to this, the margin where no text or pictures are affected, the Magen same would apply to separating pages that are stuck by food; Avraham1 clearly permits separating them (provided that no they may be disconnected even if they are stuck over letters.

area of the paper will inevitably be torn when separated2). Bottom line: There are three Halachic considerations to be Things get more complicated, however, when the pages aware of when separating stuck pages: are stuck over text or pictures. The Bach writes3 that if a drop 1) If the pages are stuck with a strongly adhesive of wax falls on the page and covers letters, removing it is substance (for example, wax or fat) the Mishnah Brura prohibited Mid’oraysa (by Torah Law) since by doing so the rules that it’s forbidden to separate them on Shabbos text beneath it is revealed; by “erasing” the wax, the letters are if they cover writing or pictures. now visible4. 2) If the pages are lightly stuck and can be easily

Many argue on the Bach5, claiming that revealing a text separated (for example, with dry foods), it is permitted to separate them. doesn’t constitute a melacha at all since the text still exists, it’s just covered and taking off the “cover” is analogous to 3) If it is inevitable that part of the page will tear, one opening a book making the inside text readable again6. may not separate the pages.

The Mishna Berurah7 - based on the majority of the Poskim 4) Though this is not the topic of this article, one must remain aware that a book with pages that are stuck – cites the Bach l’halacha. Therefore, in practice it is forbidden together due to a printing error on the part of the to peel wax which is stuck upon letters on a page. Similarly, manufacturer may not be separated on Shabbos or he writes, it is forbidden to separate pages that have been Yom Tov under any circumstances. This is true even

10 1 או”ח סי’ ש”מ ס”ק י”ח. if they are stuck nowhere near text or pictures 2 עי’ ספר שש”כ )מהדו”ח( פכ”ח סוף הערה ה’ שהביא מהגרש”ז זצ”ל שנסתפק בזה. 3 סי’ ש”מ אות ב’. 4 וחשיב ליה מחיקה ע”מ לכתוב )מ”ב ס”ק י’(, ע”ע בה”ל שם. 8 עיי”ש בה”ל ד”ה שעל הקלף בשם הפמ”ג )במ”ז סוף אות ב’(. 5 מחצה”ש בס”ק ד’ בשם המעיל צדקה וכן בפמ”ג נשאר בצ”ע דאין בזה לא מוחק ולא כותב, דהכתב ממילא איטא. 9 פט”ו הערה ע”ב. ועיין בספר חוט שני ח”א פכ”א או’ א’ דמחמיר אף באוכל דבוק אא”כ עוד לא נדבק בחוזק )לפני שהתייבש(. 6 והמ”ב מתרץ הב”ח בבה”ל ד”ה שעל הקלף דמ”מ הוי בגדר מוחק )השעוה( ע”מ לתקן. 10 שו”ע סי’ ש”מ סעי’ י”ד ומ”ב ס”ק מ”ה ובה”ל שם ד”ה וחייב. 7 סי’ ש”מ ס”ק י’.

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– ידך את תפתח פתוחA PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL 6 OBLIGATIONS, MITZVAS AND MA’ASER KESAFIM Excerpts from the sefer Easy Giving / (which includes tzedakah bo פתח תפתח את ידך ok cov ka tz meyer Mar 14 COVER SPREADS v10.indd 1 extensive notes and comprehensive halachic sources), authored by 11 /04/2014 16:18 CHARITY

Eli Katz and Emanuel Meyer and available from sefarim shops in NW PARSHAH London. Contact us at [email protected] HALACHAH

In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedokoh. In Section B, we focused on the mitzvah min hatorah of tzedokoh, its exclusive purpose to financially supportaniyim / poor people and the prohibitions related to tzedokoh including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesofim -donating 10%-20% of your income, starting with the two primary sources, the ma’aser kesofim income and expenditure calculations and the main categories for distribution (tzedokah & Torah support for aniyim, chesed, other mitzvos and also restricted uses). Section C - Ma’aser Kesofim Chapter 9 - Allocating Funds for Category 4: Restricted Uses

A. General Rules D. Supporting Unmarried Children

1. You may not use your ma’aser kesofim funds to fulfil obligatory 1. You may not use ma’aser funds to pay for food and clothing of mitzvos or to pay your financial obligations. In exceptional your children, as you are under an obligation to support them and circumstances you may use your ma’aser funds for the restricted uses below, on condition that: provide them with necessities. a. you are unable to afford to do themitzvoh or pay your obligation 2. The Shulchan Aruch states, that a father must support his children without using your ma’aser kesofimmoney, until the age of six. However, it is accepted nowadays that parents b. and you would otherwise be unable to afford to give your ten are responsible to support their children as long as they live at percent ma’aser kesofim. home, and therefore you may not use ma’aser money for the living expenses of your children who live at home whatever their age. B. Performing Mitzvos 3. Note: Supporting married children who are not self-sufficient is 1. You may not use ma’aser money for an obligatory mitzvoh, whether a priority fulfilment of mitzvas tzedokoh and of course ma’aser de’Oraisoh or de’rabbonon, such as buying tefillin, mezuzos, sucoh, kesofim. lulov, kiddush wine, Shabbos meals, matzoh, morror, Chanuka candles and the minimum obligation of Matonos L’evyonim. 2. If you wish to perform an optional mitzvoh then you can use E. School Fees ma’aser funds as long as you had that intention when you agreed to undertake this mitzvoh. For example, if you received an aliyoh 1. Besides the mitzvoh to send your children to schools, see in shul and made a mi shebeirach donating money, then you may Section A, Chapter 3:A.1, there is, in most countries, also a state use ma’aser funds so long as you so intended at the time you obligation to send your children to school. Therefore you may receive the aliyoh. not use ma’aser funds to pay for either your son’s or daughter’s 3. If you made your mi shebeirach making a donation and only afterwards it occurred to you to use your ma’aser money to pay school fees. off the mi shebeirach, then you may not use ma’aser funds, as by 2. If schools request voluntary donations, for example, in excess now you have incurred a debt and you may not use ma’aser funds of your school fees or the defined contributions for state-aided to pay off a debt. schools, these may be paid for by ma’aser kesofim. C. Purchasing Seforim 3. Optional private tuition may be paid for from ma’aser, but, according to some opinions, only if this is to raise the standard of 1. You may not use ma’aser funds to purchase seforim as nowadays your child above the class average. seforim are readily available to anyone who needs them, and it is unusual to lend out seforim on a regular basis. To Be Continued ....

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5. A metzora must live alone from everyone inside the camp. Can the metzoraim themselves dwell together outside the camp? QUIZ TIME ?? livingwithmitzvos.com 7 MY WEEKLY HALACHIC QUESTION Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah PARSHAH HALACHAH

Eiruv Tavshilin [Part 1]] Follow Rabbi Wiesenfeld’s shiurim This year, the last days of Peasch fall on Friday & Shabbos. This presents a unique question: how to prepare on Yom Tov (Friday) for Shabbos, something that is normally forbidden. An eiruv on torahanytime.com tavshilin allows one to do so. I have countless stories throughout the years of people who forgot to make one, being stuck in the middle of a Yom Tov and being unable to make any preparations for Shabbos, so let’s be prepared this year by starting early and learning the practical halachos. ÂÂ Some recommend that one who has no intention to prepare on Yom Tov for Shabbos still make an eiruv tavshilin without a beracha just in case in the end he wishes to prepare on Eiruv Tavshilin is, on the most basic level, a method through which one may prepare food Yom Tov for Shabbos.10 for Shabbos on Yom Tov. The idea behind it is that by starting one’s preparation before Yom Tov, the cooking that is done on Yom Tov itself is considered a continuation of the cooking done Q. Must a guest staying at someone’s home for Yom Tov make his own eiruv tavshilin? beforehand, rather than a new act of cooking. The Mishnah (Beitzah 15b) states that when Yom Tov falls on Erev Shabbos, one may not A. The minhag is to consider guests as included in the eiruv tavshilin made by the host (even 11 cook on Yom Tov for Shabbos. Rather, one may cook for Yom Tov, and anything leftover may be if they are only eating in his home and sleeping elsewhere). eaten on Shabbos. However, one may make a food for Shabbos before Yom Tov in order to be NEW TO THE SET!! able to cook on Yom Tov for Shabbos. This food is the eiruv tavshilin. Making an eiruv tavshilin What Does the Eiruv Enable Us To Do? is a mitzvah mid’rabanan.1 Q. What exactly does an eiruv tavshilin allow?

Who Needs an Eiruv Tavshilin? A. An eiruv functions to permit a number of forms of actions:

Q. Who must make an eiruv tavshilin? ÂÂ Food Preparation. Any food preparation may be done on Yom Tov in preparation for a Shabbos meal with an eiruv tavshilin, including cooking, baking, frying, tochen, borer, A. Anyone planning to do a melachah on Yom Tov as preparation for Shabbos must make squeezing fruits, etc. an eiruv tavshilin. This obligation falls on the head of the household and automatically includes his wife and children.2 If the head of the household cannot or did not make one, his wife should • Carrying for the purpose of eating is make one, and she may do so even without his knowledge.3 also included in the allowance provided by an eiruv tavshilin. A woman living alone should make her own eiruv. If she does not know how to do it, she should ask someone else to make it for her or to include her in their eiruv.4 • Lighting candles on Yom Tov for Shabbos is also considered a form of New to Q. Does every act of preparation one anticipates to do on Yom Tov for Shabbos require “food” preparation and is allowed based an eiruv tavshilin? on the eiruv. the Set!

A. No. An eiruv tavshilin is needed only for an actual melachah that is permitted on Yom Tov ÂÂ Non-Food Preparation. With an eiruv that needs to be done as preparation for Shabbos. For example, borer, cooking, or heating up tavshilin, one may perform an act of food requires one to make an eiruv tavshilin.5 If all one needs to do on Yom Tov to prepare for preparation on Yom Tov for Shabbos even if Shabbos is to carry from one place to another, or light Shabbos candles, an eiruv is required, it is not directly related to food preparation.12 but without a beracha.6 • Carrying a machzor to shul on Yom Some preparations do not require an eiruv tavshilin to allow them to be done for Shabbos, Tov for Shabbos (if it will not be used according to some poskim. on Yom Tov itself) is permitted with an ÂÂ Some poskim actually prefer that one specifically not finish all of one’s preparations for eiruv tavshilin. Shabbos before Yom Tov and leave something to cook or heat up on Yom Tov in order to ÂÂ Non-Melachah. Any act of preparation that 7 be able to make an eiruv tavshilin with a beracha according to all opinions. does not even involve a melachah may be done in preparation for Shabbos with an Q. Must one who is eating out for all of the Shabbos meals, or staying in a hotel, make 13 an eiruv tavshilin, if his only necessary Shabbos preparation is the lighting of candles? eiruv tavshilin. • One may fold clothes in preparation for A. This is subject to a dispute, and the final halacha is that he should make an eiruv tavshilin NEW TO THE SET!! Shabbos. without reciting a beracha.8 • One may tidy the room in preparation ÂÂ Similarly, if all one needs to do on Yom Tov in preparation for Shabbos is to carry for Shabbos. something on Yom Tov, one still needs an eiruv tavshilin but, according to most poskim, he does not make a beracha on it.9 • One may roll a Sefer Torah on Yom Tov to its correct place in preparation for Shabbos. 1 Shulchan Aruch 527:1. 2 Rosh 2:6, Graz 18, Mishnah Berurah 56. Some poskim contend that the above actions 3 Sefer Eiruv Tavshilin quoting the Maharshal. are permitted even without an eiruv tavshilin.14 4 Mogen Avraham 11. 5 Even a dry food, since on Shabbos it would be forbidden to put it directly on for the first time on Shabbos. 10 Iggros Moshe 5:20. 6 Sofek B’rachos L’hakel, Kaf Hachaim. 11 Graz 18, Chayei Adam 102:7. 7 Iggros Moshe 5:20:26. Heard also from Rav Ezriel Aurbach shlit’a. 12 Darchei Moshe in the name of many Rishonim, 8 Levush, Mogen Avraham, Graz, Mishnah Berurah, Rav Shlomo Zalman Aurbach zt”l brought Cheshev Haefod 2:65, Beer Moshe 8:200, Shevet in Shmiras Shabbos Kehilchoso. Rav Moshe Shternbuch shlit’a is of the opinion that a beracah HaLevi 4:21. should be said in this situation. 13 Mishnah Berurah 302:17. 9 Rav Shlomo Zalman Aurbach zt”l, Minchas Yitzchok 7:36. 14 Rav Akiva Eiger on the Mogen Avraham.

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6. Why is there no tzaraas nowadays? QUIZ TIME livingwithmitzvos.com ?? 8 BRIS MILA: WHY THE EIGHTH DAY Rabbi Yehonasan Gefen

Rabbi for Keter HaTorah PARSHAH

bringing him out of the limits of mazal7 which had thus Parshas Tazria discusses one far prevented him from having children. It seems clear of the most well-known and from the pesukim that this promise and the promise ANSWERS observed mitzvas; that of of an eternal bris between Hashem and Avraham’s 1 descendants were dependent upon Avraham making bris mila (circumcision). It his own covenant with Hashem, that of bris mila. Thus, 1. Mentioned in both these parshios are the stresses that the mila must we see that bris mila is intrinsically connected to the fact that four people known as “mechusar kippurim”, the Jewish people live on a whole different plane of existence. meaning that despite having immersed in take place on the eight Rav Dessler zt”l applies this explanation of the difference the mikva their full tehara only comes after day, and the Gemara learns between ‘seven’ and ‘eight to clarify a difficult Yalkut. The bringing their korbanos. These four are: a out that even if the eighth Yalkut tells us: “Shabbos and mila argue with each other. woman after childbirth; metzora and zavim Shabbos says, ‘I am greater than you’ and mila says, ‘I am and zavos. day falls on Shabbos one greater than you’... from the fact that mila overrides Shabbos8, 2. Negaim can come on three places – houses, must perform the mila even we know that mila is greater than Shabbos.”9 Rav Dessler clothing and people. explains that there are two ways in which a person can go 3. Perhaps since negaim is a clear spiritual though it involves one of the about his avodas Hashem. One is to be involved in the illness it therefore requires the tribe with Melachos (creative activites) physical world and elevating it for the sake of Heaven. There Kohanim. They were selected to be the most that are usually prohibited are numerous mitzvas that fit this category, for example, spiritual as seen in them being allowed to 2 giving tzedaka is a way of using one’s money to connect to work in the Beis Hamikdash. Since we are on Shabbos. What is the Hashem, and as we mentioned above, Shabbos is the primary dealing with spiritual matters, it requires a significance of having thebris example of elevating physicality. The second way of growing spiritual announcement by a Kohen and 3 in spirituality is by removing oneself from physicality, and not merely knowledge. on the eight day in particular? thereby separating from his natural taivas (desires). Mila 4. Two. There is a metzora “musgar”, who represents this form of avodas Hashem. In order to answer this question it is instructive to analyze is locked up to see what will happen to the significance of certain numbers in Jewish thought.4 Rav Dessler points out that there is a great danger in the his nega that does not have definite signs The world was created in six days, and on the seventh day, first type of spirituality where one tries to elevate gashmius of tuma. There is the metzora “muchlat” Hashem ‘rested’, thereby creating the concept of Shabbos, the (physicality) in that a person can easily fall into the trap of whose nega shows definite signs of tuma day that we refrain from physical creation and focus on more thinking he is elevating the physical world; however, in and is immediately sent outside the camp. spiritual pursuits. Accordingly, the number ‘six’ symbolizes truth, he is really being pulled after his physical desires (See the differences between them in the the physical world, whereas seven represents the infusion of and the yetzer hara is tricking him into thinking that he is Mishna Megilla 8b.) spirituality into the physical world. On Shabbos we strive doing it leshem shamayim. The second form of spirituality 5. We find in the haftara of Parshas Metzorah to elevate physicality through using the physical world of removing oneself from gashmius does not pose this threat that four Metzoraim were together by leshem shamayim (for the sake of Heaven). Thus, there is an because one avoids the risk of being trapped. Rav Dessler the entrance gates and had a discussion, emphasis on eating good food, and dressing nicely, but not for writes further, that the only way that a person can be sure that etc. We see from here that they can stick selfish reasons; rather to use the physical world as a kli (tool) he can use the physical world in the correct way is by also together with fellow metzoraim and only 10 for connecting to Hashem. The number ‘eight’ symbolizes somewhat removing himself from it for a time. need to remain separate from everyone else spirituality that is beyond this world, going beyond the laws With this understanding, Rav Dessler explains the inside the camp. of nature. Removing part of our body represents elevating meaning of the Yalkut. Shabbos represents the form of avodas 6. Tzoraas was a punishment that was ourselves beyond our natural physical drives. Some Hashem where one uses the gashmius for spiritual purposes, special. It showed clearly the direct result commentaries write that one of the reasons for bris mila is that whereas mila represents serving Hashem by weakening one’s of sin. This can only work for people who it weakens man’s natural physical lusts (see Moreh Nevuchim, attachment to the physical world. Mila ‘overrides’ Shabbos are on a high spiritual level who will take Rabbeinu Bachaye). In this vein, bris mila represents a Jew’s in that it avoids the risks of being trapped by the yetzer hara this message to heart and repent. However, disassociating himself from the regular laws of olam hazeh into becoming overly attached to the phsyical world whilst nowadays we are on such a low spiritual (this world), and clinging to a completely different level of performing seemingly spiritual activities. level that we are almost all guilty of Lashon existence.5 We have seen that bris mila represents separation from the Hara and we would not be able to all be sent The idea that bris mila represents transcending olam physical world as a way of becoming closer to Hashem, and away! It is because of this lowly situation hazeh is seen in the Torah’s account of Hashem’s command how this form of avodas Hashem is essential to one’s spiritual that this blessing in disguise of tzaraas was to Avraham Avinu with regard to this mitzva. Hashem growth. In this vein, my , Rav Yitzchak Berkovits shlita taken away from us. (See Ramban, 13:47 6 tells Avraham, “walk before Me and be complete.” Rashi points out that despite the stress on being involved with and Alshich, 13:2.) explains that Hashem was instructing Avraham to perform the physical world for spiritual reasons, the main way of bris mila and thereby attain completion. Immediately after achieving greatness is through involvement in purely spiritual this, Hashem tells Avraham that He is changing his name endeavors. The great Torah Sages did not become great (which up till that point was Avram) to Avraham. Hashem through eating leshem shamayim all the time. They became was taking Avraham to a whole new level of existence, and great by developing an overriding interest in spirituality and a disinterest in the physical world. Numerous stories are told .Vayikra, 12:3 1 of how unimportant food was to Gedolim such as the Chazon Riddle Answer .Shabbos, 132 2 Ish zt”l and Rav Yechezkel Levenstein zt”l. May we merit to See Otsar HaBris, Chelek 1, p.380-381, by Rav Yosef Weisberg zt”l, 3 emulate them and learn from the mtizva of bris mila to focus “VAGABACHAS” (13:42). There .for various reasons why bris mila takes place on the eighth day on learning, davenning, and growth, as the main ways of are 4 consecutive Patachs in The Maharal and Rav zt”l, teach us that 4 becoming great. various numbers have great significance in Yiddishkeit. Much this 1 word. This occurs 1 more of the content in this essay is based on Rav Dessler’s elaboration time in the tochechah later on the Maharal’s writing in this inyan (See Michtav M’Eliyahu, Mazal refers to certain predestined factors that will effect a 7 . ,Chelek 1, p.226-7. Chelek 1, p.99, p.115, Chelek 4 person’s life in various ways. It does not however effect his level on in Parshas Bechukosai: See Michtav M’Eliyahu, ibid, for discussion of a number of 5 of righteousness - that is completely in the hands of the person “HAKADACHAS” chagim that are connected to the nuber, ‘eight’, in including .himself Shemini Atseres, which takes place on the eighth day from the In that we perform mila on Shabbos even though it involves 8 (Vayikra 26:16) start of Sukkos; Chanukah, which lasts 8 days; and Matan Torah, .prohibited melacha If you think I have missed any off any or which took place on the 50th day after Yetsias Mitzrayim (50 is Yalkut, Yeremyahu, Ch.33, Simun 325, quoted in Michtav 9 wish to make any other observations/ one beyond 49, which is a multiple of 7). Also, see my piece on .M’Eliyahu, Chelek 1, p.226-7 comments please feel free to email me .”Lech Lecha, “A New Level of Existence See my essay on Parshas Nasso, where the issue of being overly 10 direct on [email protected] .Lech Lecha, 17:2 6 .attached to gashmius is discussed at length

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