Parasha Tefilah MAY 8, 2021 Daily Bitachon 26TH OF IYAR, 5781 Embrace Shabbat Living Emunah Halachot BEHAR-BECHUKOTAI

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IN MEMORY OF THE KEDOSHIM OF MERON ELIYAHU BEN RACHMON • MOSHE BEN SUZAN • TALIA BAT HADASSA  IN HONOR OF RABBI ELI J MANSOUR BY TOMER AND TZVIYA NAFTALI  Avraham Naftali - לעילוי נשמת אברהם שאול נפתלי הלוי בן שולמית ע״ה

Letting the Blessing Flow teed that he will earn greater profits this way. Business will be so good in the sixth year, before the store closes for the Rabbi Eli Mansour seventh, that the owner will be even better off by closing for the seventh year than if he would if he remains open for that year. Parashat Behar discusses the fascinat- ing Misva of Shemita, which requires abstaining from all agricultural work in Of course, no business consultant would ever recommend Eretz Yisrael every seventh year. Additionally, all produce such a strategy for increasing revenue. that grows in the seventh year may not be harvested and stored by the owners, and must instead be left for anybody who wishes to take it. And this is precisely the message of Shemita – that it is Hashem, and not our business endeavors, that brings us our livelihood. The Torah commands the people to do The Torah anticipated that people might wonder how they something that should, by natural causes, result in financial could survive observing such a command: “If you say, ‘What ruin, assuring them that it will bring them great prosperity, shall we eat in the seventh year, given that we will not plant instead – thereby reinforcing the belief that although we are or collect our produce?’” (25:20). G-d responds: “I shall required to work hard to earn a living, the success of our command My blessing for you in the sixth year, and [the work depends solely and entirely on G-d, as it is He, and land] shall yield produce for the three years – you will plant only He, who brings us our sustenance. in the eighth year and feed off the old produce until the ninth year, when its produce arrives…” (25:21-22). We might ask, however, why does G-d say in the verses cited above that He will “command” His blessing during the In other words, the Torah is telling the people: “Work less, sixth year to sustain the people? A “command” refers to and you’ll earn more.” something which could meet with resistance, that people might not want to do. How is this term appropriate when speaking about G-d’s blessing? Does G-d need to “com- To put this into terms we can relate to, imagine a business- mand” His blessing? man closing his store for an entire year, and being guaran-

1 A powerful explanation to this verse was suggested by sue ten thousand; and your enemies shall fall before you by Rav Elimelech of Lizhensk (1717-1786). He noted that the the sword" (26:8). Our nation’s military will be so powerful question, “What shall we eat in the seventh year?” is, in that just five will be able to pursue and subdue 100 enemy truth, misguided. After all, G-d fed Beneh Yisrael manna for troops, and 100 will be able to pursue and subdue 10,000. forty years in the desert, when they had no fields at all and were completely incapable of producing their own food. He brought ten miraculous plagues upon the Egyptians, and Rashi already takes note of the fact that the "mathemat- split the sea to allow Beneh Yisrael to cross. For that mat- ics" in this verse don’t seem to add up. If five of our sol- ter, He created the universe. Is there any question that He diers will be able to pursue 100 enemy soldiers – a ratio of could sustain us if we don’t work the land once in seven 1:20 – then we would expect that 100 of our soldiers should years? Compared to other things G-d has done and does, be able to pursue 2,000 – twenty times their number. Yet, this is no big deal at all. The farmer who asked, “What shall the Torah says that 100 soldiers will succeed in pursuing we eat in the seventh year?” should never have asked such 10,000 – a 1:100 ratio. a question, because it is obvious that G-d can provide sus- tenance regardless of how much or how little the farmer To explain this asymmetry in the verse, Rashi writes, "A works. few who perform the Torah are not the same as many who perform the Torah." Rashi here establishes the concept of exponential increase. When larger numbers of people come And for this reason, Rav Elimelech explained, G-d responds together, their potential increases not proportionally, but ex- that He will “command” His blessing. If the people don’t ask ponentially. Ten people working together can accomplish this question, and trust that Hashem will provide for them, not twice that which five people can accomplish, but many then the blessing flows naturally. But when they lack faith, times more than what five people can accomplish. As the and they begin worrying and wondering how they will sur- number of people increases, their capabilities are multiplied vive, then Hashem has to “command” the blessing. Anxiety manifold. And thus, indeed, if five can pursue 100, then 100 about our livelihood causes a “blockage” in the pipelines of can pursue not just twenty times that amount, but 100 times blessing, and thus G-d needs to “push” His blessing through that amount. the blocked pipes. This is the meaning of the phrase, “I shall command My blessing.” The Hafetz Haim (Rav Yisrael Meir Kagan, 1839-1933), in his Bi’ur Halacha (155), elaborates on this concept in re- If we want the blessing to flow, we should place our full trust gard to the study of Torah. The Shulhan Aruch (Orah Haim in the Almighty’s ability and kindness. We must believe that 155:1) writes that one is obligated to set times for the study He can and wants to care for us and support us, that we of Torah, and the Hafetz Haim comments that although this don’t need to worry, that no matter what the circumstanc- obligation Is fulfilled even if one learns alone, nevertheless, es are, He will provide our needs. Although we must be "optimally, it is a Misva to enhance [one’s study] as much as responsible and put in the effort to support ourselves, we possible by learning in a group, because this way, greater must place our trust in G-d and realize that ultimately, He honor is given to G-d." The Hafetz Haim proceeds to cite provides our livelihood and is always there helping us. If we numerous statements from the Sages teaching that one live with this faith, then we will never need to worry, and will earns greater reward for learning Torah in a group, together always feel confident and secure that our needs are being with other people, than he does by learning alone. Further- cared for. H more, although the Shechina is present whenever a person learns Torah, when a group assembles to learn, the Shechi- na comes first to greet them. Moreover, the Sages teach us that Torah knowledge cannot be acquired unless one stud- ies together with a group of people. If a person learns alone, The Unparalleled Power of a Group he might misunderstand the material without even realizing Rabbi Eli Mansour that he misunderstands, as there is nobody to clarify the matter for him. In a group, mistakes and misunderstand- ings are generally avoided. And, when people learn togeth- The opening verses of Parashat Behukotai tell of the great er, they ask questions, discuss, argue and debate, thereby rewards which G-d promises to grant Beneh Yisrael if they clarifying and crystallizing the information. observe the Torah. One of these rewards is military prow- Today, the blessings of technology have made it possible ess, victory over our enemies. G-d promises, "Five of you for each and every person to learn at all times, wherever he will pursue one hundred, and one hundred of you will pur-

2 is. This is truly a wonderful blessing, and everybody should does it really make a difference if He created the material take full advantage of the opportunity to hear Torah classes or not? What is the fight about? Why are we calling them while traveling, during a break at work, or when there is heretics? The answer is, there is a fundamental difference, time at home. However, as precious and valuable as this as we have mentioned previously, between something that learning is, nothing can compare to the power of a group we call “yesh m’yesh- something from something,” and that assembles to learn Torah together. The impact of 50 “yesh m’ayin- something from nothing.” people learning together is far, far greater than 50 times If I make a table, which is something from something, I, that of a person who learns alone; it is exponentially more the creator, can leave, and the table will continue to exist. powerful. Let us take advantage of not only the myriad op- But if you make something from nothing, since the some- portunities offered by technology for individual study, but thing came from nothing, Whomever made that something also the countless opportunities we have in our community has to continue to keep it existing, because it doesn’t have to get together with others to learn Torah and bring glory to its own inherent existence. That makes all the difference H the Almighty. in the world. We believe that G-d made the material, and therefore, G-d is responsible for everything. He must con- stantly pump energy into everything, so He watches over and supervises everything. If He leaves, there’s noth- ing left. That’s the fundamental, and that’s what we mean when we say that G-d is a Creator. BEHAR SHEMITTAH That’s Fundamental Number One that we learn from Shemittah, which like Shabbat, we to apply to our lives, BITACHON (in the fields). Rabbi David Sutton Furthermore, besides the fact that we aren’t working the fields, Hashem said that we should make our fields owner- Today’s class is dedicated Le’ilui Nish- less, to remind us that G-d made the land. We also make mat Eliyahu Ben Esther, Mr. Leo J. everything ownerless, in order to remember that the rea- Setton a’h, by his children. son the land gives off fruit is not because it’s land, but .there is master on top of it - יש אדון עליה because And the land and its master are owned by a bigger Mas- Today we will discuss a Bitachon related thought in ter- the real boss, which is G-d, who says, “Sorry guys, Parashat Behar, which is quite an easy thing to do, as the I’m the boss and I say shut down.” This could be another parasha opens up with the laws of Shemittah. lesson for our current challenging times: That G-d is the boss, and He’s the one that shut everything down. There’s an important point in Sefer HaChinuch, which G-d said, “ I can shut the whole world down with a micro- discusses the shoresh/root of the Mitzvah of Shemittah. scopic virus.” That’s another lesson that we can take away He says that Shemittah is there to make steadfast in our from Shemittah - G-d is the Boss of bosses, and when he hearts, and create a picture in our minds, that G-d creat- says shut, we shut. ed the world, what we call Hiddush HaOlam, something Another benefit of Shemittah is that we learn the benefit of from nothing. Just like we have Shabbat where we work 6 Vatranut-generosity. There is no greater generosity than days and rest on the seventh, so too, we need that lesson someone who gives without hope of repayment. We leave in our agricultural life as well. We work for six years and the field hefker (ownerless), and anyone can take any- rest in the seventh year, shutting everything down, and thing. That we are able to be generous is a by-product of thus uprooting from our minds and our hearts the concept Bitachon. Someone without Bitachon can’t be generous. of Kadmut - the ancient heretic belief that the world al- Baruch HaShem, Ashrehem Yisrael, our people are gener- ways existed. ous. Even in these trying times, people are still generous This ancient heresy was called Olam Kadmon; they and continue to give. G-d looks down and is proud of His thought the world was always here. They believed in G-d, people, that we have the ability to give and be generous, and that G-d was the master that forms and fashions ev- even in these times, because of our Bitachon. And he erything, but just like G-d was already here, they thought states clearly that besides strengthening our Emunah in the material was already here. They didn’t think that G-d the fact that G-d made the world and that He’s the Boss, created the material. To us, that may not sound like a ma- we are also exercising the middah of Vatranut/ giving in jor infraction. We might think that if we believe in G-d, and being generous.

3 The final benefit of Shemittah is that it increases Bitachon. Rosh Hashanah in that it’s a new beginning of learning If you can take a year off and not have any source of in- Torah, so we want to let the year and its curses end. come, you are training yourself, and your family, in Bita- chon-and that is a great thing. אם בחקותי תלכו ואת מצוותי תשמרו The Hida explains And the lesson for us is that although it’s not a shemit- Mitzvot are the ״statutes, and keep “My ״tah year, we have the shemittah feeling. Hashem is train- Walk with “My ing us in Bitachon. We are feeling what the farmers felt: cause of all blessing and all curses. Where is my parnassa going to come from? What is my It seems simple and obvious. What’s the question? source of income? He says the stress is on the “My” Because it’s possible that the mitzvot are done out of habit Today someone told me a story of a young man who had and by rote; we may be doing these mitzvot because we recently moved into a house. He had been financially inherited them from our parents, but they are no longer strained to even raise the down payment for the house, alive in us. and got help from here and there. He finally moved in, and He quotes a pasuk where Hashem told Yeshaya the Navi then the temperature hit 80 degrees one day, and he re- that the Hurban (destruction of the Bet Hamikdash) alized they had no air conditioning. He called someone occurred because, “They honor Me with mouths and lips who offered to install a unit for $5,000. He said he couldn’t but their hearts are far away from Me. afford that. The man asked for a down payment at least, but he couldn’t even commit to that, and had to turn down The Hida says the secret to receiving the blessings is not the offer. Then, a very short time later, he received a check just doing the Mitzvot but putting our heart into them. He in the mail from the US government, for $4,400, as part of then gives us a few examples: the stimulus package. He called the air conditioning man 1- Berachot: Are our hearts in it? Do we think for second back and asked for a better a deal. The air conditioning when we say shehakol on our tea, about the leaves that man offered to do the job for $4,400- the exact amount grew on a celestial mountain somewhere and were placed he got from the United States government! These kinds of in an organic bag that G-d provided for us? things happen all the time. G-d is training us in Bitachon. I know I thanked the man who once offered me a shot of By the end of this ordeal, I’m sure we will all be able to $1,000 scotch. We felt thankful for that! write a book on Bitachon. Things will be better and Be’Ez- rat Hashem, we will all look back and see the benefits we It’s human nature. The Gemara says, “The Master owns gained from this situation that Hashem put us in. H the bottle but we say thank you to the waiter.” Lonnie the bartender gets the thank you when he serves a drink at a wedding, but the Baal Simcha (host) paid for it. That’s life. We can go through life saying berachot without DAILY BITACHON: feeling. The same for is true for our tefillot. Bechukotai Rabbi Yehezkel Levenstein, of the giants in Emunah, wrote Rabbi David Sutton about how he woke up and realized one day that he was putting on his Tzizit because that’s what his father did, that he was kissing the mezuzah, and doing many other This week’s Perashiot is Behar & Behukotai. Mitzvot like a robot without thinking. That realization is By and large, each year we read Perashat Behukotai two what started him off. weeks before Shavuot. This is no coincidence. The rabbis So our prayers and Mitzvot need heart but the Hiddush of arranged it this way based on a Gemara in Masechet the Hovot HaLevavot is that our Bitachon needs heart too. Megillah, in which Ezra HaSofer made an enactment that we should read the parashot of the blessings and curses, We can listen to class all day and put the bumper stickers once in Parashat Ki Tavo before Rosh Hashanah and now all over the car, but when push comes to shove and your before Shavuot we read Behukotai. neighbor blocks the driveway and you get stuck for half an hour do you explode? Why? The Gemara says, Or to the ladies: if on Erev Shavuot, the housekeeper .Let the year and the curses end - תכלה שנה וקללותיה quits, and then you tell your husband and he says,"So The Gemara explains that Shavuot, in a sense, is like what? Calm down,” Do you explode or want to throw a pot

4 at him? abstaining from agricultural work, this will make his work Where’s the Bitachon then? Can you say “This is what during the other six years far more enjoyable. Certainly, Hashem wants”? Do you turn to G-d then? Do we fix observing shemitah is a difficult test, and for this reason ourselves then? Hashem made a point of giving His explicit promise to .וצויתי את ברכתי לכם:reward the farmer for his observance He promises to send His blessing, such that three years' We have to be real. That’s the lesson of Behukotai, says worth of crops will be produced in a single year. Closing a the Hida. business is a difficult test, but Hashem makes it possible And BeH we will be real, and we’ll get all the blessings. H for our benefit, and those who observe shemitahexperience the unparalleled delight of knowing that Hashem is caring for them.

There is a book called A Student's Guide to the Laws of Parashat Behar Shmitta, which tells the story of a farmer named Tzvika who lived and farmed in a moshav in Israel. Tzvika was not Rabbi David Ashear very observant, but one Shabbat he heard the Rabbi in the synagogue speak about the upcoming shemitah year, and emphasizing that - וצויתי את ברכתי - he cited this pasuk There is a well-known saying that those who observe shemitah are rewarded with Hashem's Hashem never gives a person a test special blessings. The farmer believed what the Rabbi that is too difficult for him to handle. taught, and decided that he would observe shemitah that One might, however, question this rule in light of the year. The other farmers in the moshav ridiculed him for his mitzvah of shemitah, which the Torah presents in this decision, saying that he is ruining his business for no good week's parashah, Parashat Behar. A farmer is required to reason. But Tzvika remained firm in his conviction, and leave his field lie fallow for an entire year, during which he withstood the negative peer pressure. Throughout the must refrain from all agricultural activity. As we know, coming year, as his neighbors tended to their fields and money is very important to people, and many people find it produced crops, his fields remained untouched. difficult to take just one day off from work. For many, donating ten percent of their earnings to charity poses a great challenge. How can a person be expected to close The way the system worked was that each year, the his business for an entire year? We must remember that government assigned each farmer the specific crops he this command was given not only to the great tzadikim, but should grow, and provided him with the seeds he needed. to all members of the nation, even the simplest Jews. How That year, because Tzvika was not working and not could everybody be expected to pass such a difficult test? producing crops, the government agency neglected to give him his assignment for the following year. As the end of the shemitah year drew close, Tzvika took the initiative Many people mistakenly think that obeying Hashem's and put in a request. By that time, the only crop which had commands entails sacrifice, requiring us to forego on the not yet been assigned was celery, which sold the least and joys of this world in order to earn the great rewards of the was thus the least profitable. Having no choice, Tzvika next world. The Mesilat Yesharim, however, teaches us (in received celery seeds. Once again, his friends on the chapter 1) that this is not the case. We are placed in this moshav mocked him, but he consulted with Rav Elyashiv, world to enjoy and delight in Hashem's presence. who told him to proceed and plant the celery, as he had Somebody who follows Hashem's laws will be the happiest Hashem's promise of blessing. Tzvika returned to his fields person already here, in this world. Hashem wants us to and planted the seeds he had received. experience the beauty and joy of a religious lifestyle, and the unparalleled pleasure of performing mitzvot. A business owner who knows with complete confidence that Hashem exercises complete control over his livelihood is a much Around Hanukah time, when he harvested the crop, he calmer, happier businessman than one who thinks he saw that the yield far surpassed the amount that the seeds needs to do it all on his own. should have produced. He saw with his own eyes how his crop was blessed, but he still had nothing to do with all this Hence, when a person observes the laws of shemitah and celery. sees firsthand how Hashem sustains him despite his

5 Soon thereafter, he received a call from the government taking a flight. He was seated next to an eight-year old girl agency asking if he was the farmer who had received the and was very surprised to see that she was travelling by celery seeds. He answered in the affirmative, and the herself. During the flight, she took out her crayons and official asked if he had planted them. Tzvika replied that he coloring book, joyfully occupying her time. About an hour had, and that they had produced a yield that far surpassed into the flight, the plane suddenly experienced extreme expectations. The agent told him that the celery was now turbulence. The pilot announced over the PA system for worth a lot of money. A freeze in Europe had destroyed the everyone to fasten their seatbelts and remain calm, as celery crops, and Europeans need celery for their vegetable they had encountered some rough weather. Several times soup which they eat to keep warm in the winter. over the next half hour, the plane made drastic dips and turns, shaking all the while. Some people were crying; some were praying. The man was sweating and clenching "Name your price," the agent said, "and the trucks will his seat as tightly as he could. Meanwhile, the little girl sat come tomorrow to harvest and ship your celery." quietly in her seat. Her crayons and coloring book were put away neatly in the seat pocket in front of her, and her Tzvika experienced Hashem's blessing, hands were calmly resting on her lap. Incredibly, she didn't .וצויתי את ברכתי and learned a lesson which then accompanied him seem worried at all. When the turbulence ended, and the throughout his life - namely, that his livelihood is under plane finally began its descent, the man couldn't help but Hashem's control. ask the little girl, "How did you manage to remain calm the entire flight, especially since you are here alone?" She looked up at the man and replied, "My father is driving the The mitzvot are given to us for our benefit. We always plane. He is the best pilot, and he is taking me home." have the ability to observe them, and when we do, we When a little girl knows she's in her father's hands, she experience the true joy of life.H feels secure. When a Jew knows that he is in Hashem's hands, it brings an automatic peace of mind. A woman emailed me that her husband, who is just 35 years old and seemed to be in great health, suffered a Parashat Bechukotai: The Best Pilot heart attack, Heaven forbid. Baruch Hashem, they caught it in time, but he needed a stent inserted. While her Rabbi David Ashear husband recuperated in the hospital for a few days, the woman was home confused and emotionally drained. "How could such a thing happen?" she thought. They had In thebeginning of this week's Parasha, Bechukotai, the five children and B'ezrat Hashem, a whole life in front of Torah describes the most beautiful blessings for observing them. However, now she was scared, thinking of the future. which the "Will life ever be the same?" That night, she cried and-והתהלכתי בתוככם :the Mitzvot. One of them is Ramban explains to mean that Hashem will live openly cried. She said to herself, "If I could just know that Hashem amongst us. What more does a Jew want then to know is involved, and that He is with me, I would feel so much that Hashem is with him?Although now we live in a time better." She started talking to Hashem in her own words. concealment and don't see Hashem openly, each Then she said, "Please Hashem, just give me a little sign-הסתר of person, if he wants, can see Hashem privately in his own that You are with me-something to hold on to and give me life. When that happens, life becomes amazing. strength." Before she went to sleep, she opened up a book A man told me the other day that ever since he started on Emunah that she reads from every night. The first page learning about Hashem and Emunah, his life has turned she saw when she opened the book bore the title, "Is it a around. He used to be worried and depressed all of the sign from Hashem?" She said, "I can't describe the feelings time from the troubles he was going through. Now he says I had at that moment. I was so overcome with emotion and that life couldn't be better. He still has troubles, but they a tangible connection to Hashem; I truly felt His loving don't weigh him down anymore. Every day is a beautiful hand, and that is exactly what I needed." There is no greater blessing than having-והתהלכתי בתוככם day, now that he knows that our loving Hashem is controlling everything. Hashem in our lives. The more we open ourselves up to let H When a person knows that he is being carried by Hashem, Him in, the more we will see Him. the disturbances of this world will not bother him like they used to. Someone told me a story about a businessman

6 The Real Diamonds Rabbi Joey Haber I want to tell you who my heroes are. My heroes aren’t the great Rabbis in our community or elsewhere in the Jewish world. My heroes are not the generous philanthropists The Mishnah in Pirkeh Avot (5:23) who donate large sums of money to important charitable the reward causes. It goes without saying that I have great respect“ – לפום צערא אגרא ,teaches is proportional to the pain.” What does and admiration for outstanding Rabbis and outstanding this mean? philanthropists. But they aren’t my heroes. I know other people in the community whom I consider my heroes. They include: The Hafetz Haim tells the story of a simple villager who went to the city for the first time. He walked into a store, and was amazed by what he saw – bags and bags of flour • A teenage boy whose parents are going piled from the floor all the way up to the ceiling. He had through a horrible divorce, and he is doing everything he never seen anything like it. can to overcome the negativity and to remain devoted to mitzvot;

He then walked into a different store, and again he was • A woman whose marriage was falling amazed – he saw piles of clothing, from the floor to the apart, to the point where everybody around her told her to ceiling. Never in his life had he seen so many garments all end it, but she worked very hard to make it better, and, together in one room. He was dazzled. after years of hard work, the marriage is stable and happy. • A woman whose husband lost his job, found another, and then lost that one, and is still Later, he went into a store and saw exquisite silver utensils, unemployed, yet she remains supportive, upbeat and each displayed on its own shelf. Afterward, he went into encouraging. a diamond store, and saw each tiny diamond displayed in its own case. • A father whose son became much more religiously committed than him, and he agreed to help support his son in kollel, because even though he does not When he returned to his village, he could not stop talking fully understand, he recognizes that there is value in Torah about the amazing sight he beheld – sacks of flour and study. piles of clothing extending from the ceiling to the floor. He • A single mother who is raising a happy wasn’t amazed by the small pieces of silver, or by the tiny child on her own through incredible hard work and devotion. diamonds; he marveled at the flour and garments piled up to the ceiling, which were worth far less than the silver and diamonds. These are the precious pieces of silver and precious diamonds that do not catch as much attention as the flour piled up to the ceiling, but are so valuable. The greatest The Hafetz Haim used this fable in observing how people acts of heroism are those which come without fanfare and are so often impressed by the wrong things. often go unnoticed.

The most .לפום צערא אגרא ,We are impressed by people who excel through their The Mishnah teaches us natural talents – people who are good-looking, bright, valuable achievements in life are the achievements made creative, wealthy, popular and well-liked. We are through struggle, the achievements which don’t come impressed by people who have a lot of noticeable naturally or easily. These achievements don’t receive a lot accomplishments to their credit. Certainly, there is nothing of attention, but they are priceless. wrong with that; we should be impressed by people who have natural talents and work hard to use these talents to accomplish great things. But we should be even more Very often, when we find ourselves struggling with a certain impressed by the small “diamonds,” by the people who problem, we feel very frustrated. We keep imagining to had to work and struggle to achieve something small. ourselves how much better we’d be without this problem, These achievements don’t catch much attention, but they how much more we could achieve if we didn’t have to are priceless “diamonds.” struggle with this issue. But the truth is just the opposite

7 our most precious “diamonds” are Even when we’re right, and it REALLY IS SOMEBODY ,לפום צערא אגרא that – attained during times of struggle. People aren’t going to ELSE’S FAULT, we should focus on where we go from recognize or admire these “diamonds,” but that doesn’t here, on doing the best we can. matter. It doesn’t change the fact that they are the most precious accomplishments of all. When we blame others, we come across as very weak. When we focus on doing the best we can, we come across It is specifically when things don’t come easily, when we as strong and inspiring. need to struggle, that we shine the brightest and become truly great. H The Mishnah is teaching us that we should not think that after we leave this world, we can escape from accountability by blaming our lack of success on other people. It’s not going to work that way. Stop the Blame Game Rabbi Joey Haber The reason is that even though things happen to us in life against our will, and there are many things that we do not want and did not choose, we also leave this world against The Mishnah in Pirkeh Avot (4:22) teaches: our will. When our life is in any sort of danger, we suddenly Do not let your evil inclination assure you that the afterlife drop all our complaints and desperately want our lives to is your escape. For against your will you were created; continue. We will not be able to cast the blame on the against your will you live; against your will you will die; and circumstances in our lives – because when all is said and against your will you will be judged by the King of kings… done, we like our life, and we don’t ever want to give it up.

Why would anyone think that the afterlife is an “escape”? So let’s stop the blame game. Our lives aren’t all that bad. And what does this have to do with the fact that we are Sure, there are things we don’t like. But that’s not a good created and we die against our will? enough reason to blame others and not take responsibility.

One of the most common ills that plague people is the Blaming is not helpful, and it prevents us from working to tendency to blame other people. Husbands blame wives; make our lives better. When we stay focused on what we wives blame husbands. Republicans blame Democrats; need to do, without complaining and without blaming, we Democrats blame Republicans. Teachers blame students; spread happiness. We uplift and inspire the people around students blame teachers. us.

When things don’t work out, there’s always someone or We don’t choose everything in our lives. It’s never going something to blame. It’s society’s fault. It’s technology’s to be exactly what we wanted. But that’s ok. Rather than fault. It’s his fault. It’s her fault. It’s the parents. It’s the complain about and blame everything on what we don’t kids. It’s always someone or something. like in our lives, let us make the most of it and spread happiness and contentment all around us.H

The reason we do this is because we all feel worried about whether or not our lives are a success. People are insecure about their success as parents, as children, as bread winners, as professionals, as religious Jews, or as a million other things. And the thought that it’s “my fault” is too hard to accept. It’s a terrible feeling to think that we’re not a success and it’s our fault.

But the proper perspective is to focus not on whom or what to blame, but on how to move forward, what to do about it.

8 TEFILAH SERIES how hashem turned his life around and made his sing instead of being silent. Every prayer we say has three Hodu Part 8 parts. We start with praise in the middle we ask and at the Rabbi Daniel Semah end we acknowledge. If we look back at the format of this paragraph it has this structure. This paragraph is a powerful prayer for our spiritual יְה ִו ֽ֗ ָהֹ ב ִרְצוֹנְך֮ העֱמּ֢ ִ ַדְת ָה success. When we say this paragraph, we need to really לְה ִֽ ַרְר֫ יִֹ ע ָ֥זֹ ה ִסְתַ֥ ָרְתָ פ ָניך ה ָיִ֥ ָיתיִ נ ִבְה ִ ָֽל׃ feel the quest of our spiritual growth. Anytime we are about Hashem it was with your will that you have stood me up on to start a spiritual exercise we should say this paragraph my great mountaintop. When you hid your face from me, I with great feeling and emotion begging for the help of got confused. David’s great mountaintop is metaphoric to hashem in our most important endeavor. H his great spiritual achievements. He is acknowledging here once again how all his spiritual accomplishments only came through the help of hashem with his great good will. Moreover, when hashem merely turned his face away he immediately got confused and lost his sense of right and Halacha: wrong. It is with this in mind that we continue to pray… Rabbi Eli Mansour Must One Stand When an Elderly אלׁ֣ ֶיך יְהוׁ֣ ֶהָֹ אקְר ָ֑א וְאל־א֝ ֲ ָדנ֗ יָֹ אתְחנַ ָןִֽ׃ To you hashem I call out and to hashem I supplicate. Now Person Passes Near Him During that we have gotten clarity on the fact that we can never Tefila? grow on our own without the help of hashem, we call out to hashem in prayer and supplication. Supplication is a form The Torah obligation of “Mipeneh Seba Takum” (Vayikra of prayer that connotes a humility. A humility because we 19:32) requires one to stand in honor of the elderly. The know that we can not do it on our own. Shulhan Aruch rules that this obligation refers to people aged seventy or above. If somebody of this age comes מ ַה־ ב ָ֥צ ַע בְד ָמיִ֮ בְר ִדְתּ֢ ִִי ֹ֫ אל ש ֥ ָָחת ַ הֲיוֹדְךָ֥ ע ָפ ָ֑ר הֲי ַגִ֥ ָיד אֲמת ִ ֽך׃ What gain is there in my blood going down into the grave? with four Amot of a person, the person is required to stand Will the dirt know of you? Will the dirt speak your truths? as an expression of respect under the elderly individual is We come to hashem with a claim. With a reason why we no longer within four Amot. think we should get the help we are looking for. The claim is that if we don’t grow and we end up leaving this world on Does this obligation apply while a person is in the middle the same spiritual level that we are on now, how is that of praying? If, for example, an elderly person passes by going to benefit the honor of hashem? Will the dirt of the someone as he sits and recites Pesukeh De’zimra, Shema, grave know anything? Will the dirt be able to spread the or the Berachot before or after Shema, must the person message? So, for the sake of the honor of hashems name rise in the middle of his prayer? Or, do we perhaps apply we are asking to help us grow to spread the message. to this case the famous principle of “Osek Be’misva Patur Min Ha’misva,” which means that a person currently שְמ ַע־יְהו ֥ ָָהֹ וחנ ֵ֑ניִ יהו ֗ ָהֹ הֱֽי ֵה־עז֥ ֵ ָרֹ ל ִיִֽ׃ Hashem listen and grace me hashem help me. Here is the involved in a Misva is exempt from other Misvot, such that core of the prayer. We cry out please help me!! The term he is exempt from the obligation to stand? grace connotes a gift that is free. Unearned. We are asking for help from hashem even though according to our actions The Hid”a (Rav Haim Yosef David Azulai, 1724-1806) cites we are not worthy of this help. Our actions to show how a responsum that he found in a written manuscript by a much we want to grow to merit the help of hashem has Rabbi who maintained that one does not stand to honor been inadequate. We are asking for help anyway as grace. the elderly person in such a case. He claimed that it is

inappropriate to give honor to a person at the expense of ה ָפׁ֣ ֶ ַכְתָ מ ִסְפְדיִ֮ לְמ ָחּ֢ ִוֹל לִ֥יָ פ ִת ַ֥ ָחְתָ ש ַק ִ֑י ו ִֽ ַתְא ַזְר ֵ֥נ ָיִ ש ִמְח ִֽ ָה׃ God’s honor, which would be infringed upon by disrupting לְמ ַ֤ ןע ַ׀ יְזמרְךֶׁ֣ כ֭ ְ ָֽבוֹד וְלׁ֣ ֶאֹ י ִד֑םֹ יְהו ֥ ָָהֹ א֝ ֱ ָ ילֹה֗ ַלְעוֹל ֥ ָָם אוד ִךָֽ : You have turned my eulogy into a dance. You opened my one’s prayer service. According to Kabbalistic teaching, it bag and girded me with happiness. In order that my  is improper to make any interruption at all while praying, shall sing and not be silent hashem is my god and I will and therefore, according to this view, one should not rise always acknowledge. David is once again acknowledging in the middle of a prayer to give honor to an elderly person.

9 The Hid”a, however, disagrees with this ruling. He argues improper to recite such a lofty prayer in our condition of that since God Himself commanded us to give honor to the exile. Sepharadim, however, indeed recite “Keter.” elderly, and thus doing so fulfills the divine will, there is no dishonor to God whatsoever by rising for an elderly person In the introductory passage of this prayer, we proclaim that during Tefila. To the contrary, it displays loyalty to the we will recite “Kadosh Kadosh Kadosh” together with the Torah’s command. This was also the position of Rav Yosef heavenly angels (“Yahad Kulam Kedusha Lecha Haim Sonenfeld (Israel, 1849-1932), who wrote, “Hashem, Yeshaleshu”), and we then proceed to recite “Kadosh may He be blessed, who commanded us to recite Shema, Kadosh Kadosh.” A number of commentators raised the also commanded us to stand in the presence of Torah question of how to reconcile this proclamation with the scholars – and thus he is only doing that which he was Gemara’s comment in Masechet Hulin that the angels do commanded!” In his view, then, one does not dishonor not recite Kedusha in the heavens until after the Jewish God by standing during the prayer service to give honor to People recite it here in this world. How can we proclaim an elderly person as the Torah requires. This is, indeed, that we recite Kedusha together with the angels, if they are the ruling of Hacham Ovadia Yosef. not permitted to recite it until after we do?

The Aruch Ha’shulhan (Rav Yechiel Michel Epstein of It should be noted that this situation occurs quite often in Nevarduk, 1829-1908) answered, quite simply, that once the synagogue. It is not uncommon in many congregations we recite Kedusha during Shaharit, the angels are then for elderly people to enter or leave during the prayer permitted to recite Kedusha, and we recite it together with service, and it can certainly happen that an elderly person them at Musaf. The recitation of “Keter” at Musaf thus comes within four Amot of a person reciting Pesukeh marks a very significant and sacred moment, when we join De’zimra or Shema, for example. One should stand in together with the heavenly angels for the purpose of honor of the elderly person in such a case, even though he declaring Hashem’s sanctity. is in the middle of praying. Later in “Keter,” we recite, “Ayeh Mekom Kebodo” (“Where Hacham Ovadia adds that during Birkat Ha’mazon, too, is the place of His majesty?”). It is written in some editions one should stand if an elderly person passes near him. of the Siddur that at the point, when we recite these words, Even though Birkat Ha’mazon has the status of the Amida we receive an additional dimension to the special soul of Shabbat (“Tosefet Neshama”). For this reason, some with respect to interruptions, and thus one does not people have the practice of elongating the pronunciation of interrupt Birkat Ha’mazon even to respond to Kaddish or these words so they can have in mind that they receive Kedusha, nevertheless, one should stand for an elderly this addition to their souls. Some have suggested that this person that passes near him during Birkat Ha’mazon. phrase is alluded to in the verse in the Ten Commandments, Halacha distinguishes in this regard between verbal and “Zachor Et Yom Ha’Shabbat Le’kadesho” (“Remember the non-verbal interruptions, and standing does not constitute day of Shabbat, to make it sacred”), as the first letters of a Hefsek (forbidden interruption) during Birkat Ha’mazon. “Et Yom Ha’Shabbat” spell the word “Ayeh.”

SUMMARY: One must stand when an elderly person – In the Kedusha of “Keter” we also recite the verse, “Shema aged seventy or older – comes within four Amot of him, Yisrael Hashem Elokenu Hashem Ehad.” The inclusion of even if he is praying or reciting Birkat Ha’mazon.H this verse in “Keter” dates back to the time when the authorities forbade the Jews to recite “Shema,” recognizing the profound importance and power of this recitation. The Jews responded by “hiding” the recitation of “Shema” in The Unique Importance of Musaf “Keter,” and this practice continued even after the ban was Prayer on Shabbat lifted. Rabbi Eli Mansour Following “Shema Yisrael,” we declare, “Hu Elokenu Hu Abinu Hu Malkenu Hu Moshi’enu” – “He is our G-d, He is The Musaf prayer recited on Shabbat is especially our Father, He is our King, He is our Savior…” We first significant and distinct from other prayers. One ofthe avow our acceptance of His rule (“He is our G-d”), and prominent features of this prayer is the special Kedusha of then acknowledge that He is our “Father” and thus, like “Keter” which is recited as part of Musaf. Ashkenazim do any father, wants only the best for us. But unlike ordinary not recite this Kedusha, following the view that it is fathers, G-d is also “our King” and has unlimited resources

10 and capabilities. As such, we ask and pray that “Hu – including the Amida of Musaf on Shabbat – is time Moshi’enu” – He save us from our current exile just as He well-spent, both because of the Halachic requirement to saved us from the Egyptian bondage (“Aharit Ke’reshit”). hear the repetition, and because of the inestimable value of Birkat Kohanim. H

This prayer for redemption is a testament to the special sacred quality of the Shabbat Musaf prayer, which is an opportune time to pray for our nation’s final redemption. Halachot and Customs of Minha on For this reason, we recite in the Musaf prayer, “Yehi Shabbat Rason…She’ta’alenu Le’arsenu…Ve’sham Na’aseh Rabbi Eli Mansour Lefanecha Et Korbenot Hovotenu” – praying that G-d return us to the Land of Israel and rebuild the Mikdash so we can once again offer our sacrifices. H We begin the Minha prayer on Shabbat afternoon with the Ketoret, which is followed by Ashreh and U’ba Le’siyon. Although on weekdays we recite “U’ba Le’siyon” during Musaf on Shabbat – The Silent Amida Shaharit, the Rabbis established that on Shabbat it should be recited at Minha, since the morning service on Shabbat and the Hazan’s Repetition is already quite lengthy. Rabbi Eli Mansour “U’ba Le’siyon” is followed by half-Kaddish and then the The Hesed La’alafim (Rav Eliezer Papo, 1786-1827) writes recitation of the verse, “Va’ani Tefilati Lecha Hashem Et (listen to audio recording for precise citation) that the Rason.” Our custom, following the custom of the Rashash Musaf prayer should be treated no differently from other (Rav Shalom Sherabi, Yemen-Israel, 1720-1777), is to prayers, and the congregation should both recite the recite this verse twice. Amida silently and listen to the Hazan’s repetition. The author observes that some congregations seek to shorten The reason given for the recitation of this verse is based the prayer service by skipping part of the Musaf prayer. upon a Midrash (brought by the Tur) which notes the He writes that this was especially common on Shabbatot difference between the way Jews observe their holidays when Semahot were celebrated, and the congregation and the way the non-Jews observe theirs. Whereas non- sang many songs which took a great deal of time. They Jews generally engage in drinking and frivolity on their would then shorten the Musaf prayer because of the late holidays, we spend our time on Shabbat engrossed in hour. The Hesed La’alafim strongly condemns this prayer and Torah study. And thus when we return to the practice, applying to such people the harsh words spoken synagogue on Shabbat afternoon after lunch to hear the by the prophet Yeshayahu (43:22), “Ve’lo Oti Karata Torah reading, this is an “Et Rason” – a time when we earn Yaakob Ki Yagata Bi Yisrael” – that the people’s prayers Hashem’s favor. At this special moment, it is appropriate are not even considered actual prayer to the Almighty. As to recite the verse, “Va’ani Tefilati” which speaks of our such, the Hesed La’alafim writes that those who are in a prayers at an “Et Rason.” As such, it is recited only at position to object to this practice should do so. Minha on Shabbat, and not at Minha on Yom Tob (when Yom Tob does not fall out on Shabbat), as the Torah is not We might also add that those who skip the repetition of read at Minha on Yom Tob. the Amida at Musaf forfeit the opportunity to hear Birkat Kohanim, which is a blessing we receive from the A different reason for this custom is given by the Zohar, Almighty Himself. This is the most significant blessing which comments that the time of Minha on Shabbat is, that anybody can receive. People are willing to travel inherently, an “Et Rason” – a time when we can earn G-d’s across the ocean, some ten hours of air travel in each mercy and grace. Accordingly, even if a person recites direction, in order to receive blessings from prominent Minha privately, without a Minyan, and thus there is no Rabbis in Israel, yet they do not want to spend the four or Torah reading, he nevertheless recites “Va’ani Tefilati” five minutes to hear the repetition of the Amida, which before the Amida. includes a blessing from G-d Himself. People travel to the Orient – eighteen hours in each direction – for their livelihood, but do not have the patience for the repetition “Va’ani Tefilati” is not recited at Minha on Yom Kippur, even of the Amida when we are blessed, “Yebarechecha when it is Shabbat. Although the aforementioned reasons Hashem Ve’yishmerecha,” which is a blessing for material would, seemingly, apply on Shabbat Yom Kippur, prosperity. We need to keep our priorities straight, and nevertheless, the custom of the Kabbalists in Yeshivat recognize that listening to the repetition of the Amida

11 Bet-El was to omit this recitation when Shabbat fell on Yom Accordingly, the Shulhan Aruch (Orah Haim 95:3; listen to Kippur, and this is the custom that we follow. audio recording for precise citation) rules that while reciting the Amida, one should place his right hand over his left hand, and place them over his heart. He adds that one Kaddish is not recited after the Torah reading at Minha on should stand in a manner that reflects fear, awe and Shabbat, as it is after the Torah reading on Monday and trepidation. The Shulchan Aruch further notes that it is Thursday. The reason is that Kaddish is recited in any improper to place one's hands on his hips as he prays the event shortly after the reading, before the Amida, with no Amida, as this posture would be an expression of significant prayer recited in the interim. Therefore, we arrogance. simply delay the Kaddish until before the Amida.

Rav Moshe Cordovero (Spain-Israel, 1522-1570) In the Amida prayer, some people have the custom to maintained that while reciting the Amida one should place recite the text, “Ve’yanuhu Bam Mekadesheh Shemecha,” his right hand over his left hand (as the Shulhan Aruch whereas others recite, “Ve’yanuhu Bo Mekadesheh rules) and insert his thumbs into his hands such that they Shemecha.” are not exposed. The right thumb should be inserted into the left hand, and the left thumb into the right hand, in order that the thumbs cannot be seen. After the Amida, we recite a series of three verses that begin with the word “Sidkatecha.” We recite these verses as a sort of “Hashkaba” prayer for three righteous men It should be noted that this requirement to fold one's hands who died on Shabbat afternoon – Yosef, Moshe Rabbenu, together during the Amida applies only if one recites the and King David. (The commentators explain that Moshe Amida without holding a Siddur. If a person holds a Siddur Rabbenu did not actually die on Shabbat, as evidenced by as he prays the Amida, then he may certainly use his the Midrash which relates that he wrote thirteen Sifreh hands to hold the Siddur, rather than place them over his Torah on the day he died. However, he died on Friday and heart. was buried on Shabbat afternoon, so we consider him to have died on Shabbat.) As Sidkatecha serves as a kind of “Hashkaba,” some communities have the custom of SUMMARY: One who prays the Amida without holding a standing during this recitation. We, however, follow the Siddur should place his hands over his heart, with his right custom that was observed by the Jews of Halab (Aleppo, hand covering his left hand and the thumbs inserted into Syria) to sit while reciting Sidkatecha. the hands such that they are concealed. It is improper to recite the Amida with one's hands on his hips. H Sidkatecha is not recited on any day which, during the week, would warrant reciting “Yehi Shem.” This includes Rosh Hodesh, Hanukah, when a Hatan is present in the synagogue, and other festive occasions. Can a Kohen Pause His Tefilah To Make Birkat Kohanim Following Sidkatecha, we recite Kaddish Titkabal, “Hallelu- Rabbi Eli Mansour ya Odeh Hashem,” and “Alenu.” H

The question was asked about a Kohen who was lagging behind the Tefilah and was not even up to the Amidah when the Chazan reached the time for Birkat Kohanim The Proper Way to Hold One's Hands during Chazarah (repetition) of the Amidah. Should this During Tefila Kohen pause his Tefilah to make Birkat Kohanim, or should Rabbi Eli Mansour he step out of the room and continue with his prayers?

First, let’s discuss if the Kohen in question is in the middle The Gemara in Masechet Shabbat (10) tells that the Sage of Pisuke D’Zimra. These are the prayers that are said Rava would "fold his hands" while praying the Amida, like before Kadish and Barechu, and the subsequent Beracha a servant pleading before His master. He would place one of ‘Yotzer Or U’Vore Choshech.’ Rav Chida addressed hand in the other over his heart and stand before God in this question, and he answered that if a Kohen is in the prayer like a servant humbly beseeching his master. middle of Pisuke D’Zimra, he should pause his Tefilah, make Akira (movement towards the designated area for

12 Birkat Kohanim) when the Chazan is in the Chazarah of Ritze, and make Birkat Kohanim. After completing Birkat Kohanim, Rav Chida says this particular Kohen should then resume his Tefilah where he left off in the Pisuke D’Zimra.

Now let’s address if the Kohen is behind and is in the middle of praying Birkat Yotzer or Kriat Shema. Does the same rule apply here as by Pisuke D’Zimra? The Ben Ish Chai in his sefer ‘Rav Paalim’ discusses this issue. He brings down 2 different rulings, based on if the Kohen is in Birkat Yotzer, or if in Kriat Shema. If the Kohen is in Birkat Yotzer, he should finish the perek (paragraph) that he is reading, pause his Tefilah, make Akira, Birkat Kohanim, and then resume where he left off. If the Kohen is in the middle of Kriat Shema when it comes time for Birkat Kohanim, the Ben Ish Chai says the Kohen should try and finish the entire Kriat Shema, even if that means saying the Tefilah while making Akira. After making Birkat Kohanim, the Kohen can resume with his Tefilah, Amidah, etc. So according to The Ben Ish Chai, technically a Kohen can make Birkat Kohanim if he is lagging behind and is in the middle of Birkat Yotzer, or in Kriat Shema.

Chacham David Yoseph however, brings a condition to the ruling by The Ben Ish Chai. He writes in Halacha Berura, in Helek 6 (which is a brand new sefer recently published) that the Kohen who lags behind and is in the middle of Birkat Yotzer or in Kriat Shema, may only pause their Tefilah for Birkat Kohanim only in a case where no other Kohanim are present and able to make the Beracha. It would be better for the Kohen to walk out if there are other Kohanim present. Making a Hefsek (interruption) in Birkat Yotzer or in Kriat Shema is somewhat more problematic than in Pisuke D’ZImra, and therefore Chacham David Yoseph brings down that a Kohen should only interrupt the later Tefilot if no other Kohanim are present.

To review, if a Kohen is lagging behind the Tefilah, he may pause while in Pisuke D’Zimra to make Birkat Kohanim. If he is in the middle of praying Birkat Yotzer or in the middle of Kriat Shema, he may only pause his Tefilah to make Birkat Kohanim if no other Kohanim are present.H

לע״נ אברהם שאול נפתלי הלוי בן שולמית ע״ה Avraham Naftali

13 בס״ד The Akkad edition

Halachot shabbat Week 34

Cong. Shaare Rahamim Halacha Weekly Subject: mohek

What is mohek? Erasing a letter, symbol, design, or image, etc. Where does mohek come from? Mohek is one of the 39 Melachot that were performed in the Mishkan. There were letters and symbols written on the beams of the Mishkan. If there was a mistake, they would erase the writing in order to have room to write it correctly.

Oh no! My kid stamped my hand!

Can I wash my hands before the meal?

Answer: Yes

But won’t that erase the picture

Insight: Since washing won’t definitely erase the picture, and it isn’t your intention, it’s permitted. Drying your hands is more likely to erase it, so it’s preferable to air dry them. (Furthermore, since you’re washing each hand with 1 (.approximately 3 oz., drying isn’t required ,רביעית a

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