Rabbi Isaac Elchanan Theological Seminary • YU Center for the Jewish Future THE BENJAMIN AND ROSE BERGER TO-GO® Established by Hyman and Ann Arbesfeld • December 2019 • Kislev 5780 בימים ההם בזמן הזה Jewish Outreach in those Days and in our times

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Rabbi Dr. Ari Berman, President, University Rabbi Yaakov Glasser, David Mitzner Dean, Center for the Jewish Future Rabbi Menachem Penner, Max and Marion Grill Dean, Rabbi Isaac Elchanan Theological Seminary Rabbi Robert Shur, Series Editor Rabbi Joshua Flug, General Editor Rabbi Michael Dubitsky, Content Editor Andrea Kahn, Copy Editor Copyright © 2019 All rights reserved by Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 419, New York, NY 10033 • [email protected] • 212.960.0074 This publication contains words of Torah. Please treat it with appropriate respect. For sponsorship opportunities, please contact Rabbi Robert Shur at [email protected]

2 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Table of Contents Chanukah 5780

Dedicated by Dr. David and Barbara Hurwitz in honor of their children and grandchildren

4 Rabbi Yaakov Glasser: Bringing the Menorah Outside Introduction

Insights into 6 Rabbi Aryeh Lebowitz: The Happily Homeless on Chanukah Chanukah 8 Mrs. Sivan Rahav-Meir: An Israeli Journalist’s Perspective on Chanukah

9 Rabbi Yaakov Neuburger: Chanukah and the Miracle of Jewish Continuity

11 Eight Perspectives On Chanukah: Rabbi Ely Bacon, Rabbi , Rebbetzin Marjorie Glatt, JD, Rabbi Joshua Goller, Rabbi , Rabbi Moshe Tzvi Weinberg, Mrs. Miriam White and Rabbi Yehuda Willig

Outreach as a Value 16 Rabbi Mordechai Becher: Shabbos Invitations: Inspiration to Observe or in Halacha and Incitement to Sin? Jewish Thought 26 Rabbi Benjamin Yudin: Kiruv Rechokim: Not Just for Professionals

29 A Conversation on Kiruv: Rabbi Micah Greenland, Rabbi Dovid Rosman, Mrs. Shoshana Schechter and Rabbi Mark Wildes

This issue is sponsored in memory of Elaine Bienenfeld Silver z”l By her children Evelyn and Larry Kraut, Ruthie Cohen, and Sharon and Morris Silver

And grandchildren Shlomo Cohen, Chani (z”l) and Guy Nussbaum, Avi Cohen, Sheri and Eli Brazil, Terri and Yitzi Karasick, Jennifer and Benjamin Hooper, Michelle and Steven Farbman, Dalia and Evan Silver, and Alison Silver and great grandchildren

3 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Introduction Rabbi Yaakov Glasser David Mitzner Dean, Yeshiva University Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton

BRINGING THE MENORAH OUTSIDE

question is answered by the Rambam שכשראה אהרן חנוכת הנשיאים, חלשה hen Aharon HaKohen :(Bias Mikdash 9:7) דעתו, שלא היה עמהם בחנוכה, לא הוא ולא presided over the וכן הדלקת הנרות כשירה בזרים לפיכך אם שבטו. אמר לו הקב”ה: חייך, שלך גדולה dedication of the משלהם, שאתה מדליק ומטיב את הנרות. Mishkan,W he experienced profoundly הטיב הכהן את הנרות והוציאן לחוץ מותר לזר להדליקן. conflicting emotions. On the one When Aharon saw the dedication of the hand, he stood ambitious and proud princes, he became despondent that he The lighting of the candles is permissible at the prospect of embracing the was not included in the dedication, not by a non-Kohen. Therefore, if a Kohen open and manifest presence of G-d him and not his tribe. The Holy One prepares the candles and brings them himself, within the limited and Blessed Be He said to him, “Don’t worry, outside, a non-Kohen may light them. physical parameters of the Mishkan. yours is greater than theirs because you An unprecedented notion — that light and prepare the candles.” The Menorah may, in fact, be lit G-d’s transcendence would somehow Rashi, Bamidbar 8:2 by a “zar” — a non-Kohen Jew. If, be sensed and experienced by all in fact, even a standard Jew may Somehow, the privilege of igniting those who entered the Mishkan light the Menorah, then how is this the flames of the Menorah are to of Hashem. Yet for some reason, sanctified activity something unique compensate for this awkward moment at this most celebratory and regal and precious that can restore the of dissonance. The Rishonim struggle moment, Aharon was relegated to a confidence of Aharon? to comprehend: in what manner is the more administrative role, excluded of Menorah a replacement Upon granting license to the zar to from the procession of sacrifices that for the exciting experience that comes light the Menorah, the Rambam also inaugurated this most auspicious with initiating the Mishkan? This addresses the logistical quandary occasion:

4 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 of how a Jew can even reach the Menorah, when it is located in a section of the Mishkan that is prohibited to anyone who is not a Kohen. The Rambam tells us that the Kohen brings it outside. Even when the zar lights, the Kohen plays an integral role. It is the Kohen who brings the Menorah outside the Mikdash presenting it to the zar, who can then ignite its flame, and the Kohen who returns it to its proper place. Aharon HaKohen looked at the other leaders, all contributing to the communal experience of inaugurating Chanukah, more than any other This issue ofTorah To-Go focuses on the Mishkan. His anxiety was rooted holiday, is about our lighting a assimilation; those Jewish people who in a fear that with the construction of flame on the inside of our homes move daily throughout the “shuk,” the Mishkan he was no longer going and projecting it outside. The very unaware of the greatness of their to be a “man of the people”; he would mitzvah of pirsumei nissah (publicizing heritage and identity. So much of our instead be relegated to the sanctity religious life is focused on cultivating of G-d’s house. His entire focus of and nurturing the spiritual standing leading the nation from “within” — of Chanukah is about and commitment of ourselves and being an oheiv shalom and rodef shalom recognizing the vast our families. Chanukah is about — lover of peace and pursuer of recognizing the vast world of peace, would have been undermined world of Jews beyond the beyond the orbit of our community. by this new role. orbit of our community, The majority of our people lack any G-d then comes to Aharon and tells to position the light sense of meaningful connection to the him: “Yours is greater than theirs greatness of Torah. Our community because you light and prepare the of our menorahs in a is uniquely positioned to educate candles.” manner that can inspire and inspire the broader Jewish world. Chanukah is about taking a moment Your role is not to administrate the them. Mishkan. Your role here is to uplift to appreciate the Jews walking down and inspire those who come to the the street and position the light of our Mishkan. Your role is to bring the light the miracles), the regulation of menorahs in a manner that can inspire of outside the confining walls ad shetichleh regel min hashuk (the them: To take the Torah outside the of the Sanctuary and empower others mitzvah lasts until the traffic clears Mikdash and bring it to the people. to ignite their spark. To be present in from the marketplace), entails a a Mikdash is to direct and concentrate sense of connection — between the the light of our faith outward. concentrated sanctity of the home, and shining that light outward.

Find more shiurim and articles from Rabbi Yaakov Glasser at https://www.yutorah.org/Rabbi-Yaakov-Glasser

5 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 RIETS PRACTICAL HALACHAH: CHANUKAH

BY RABBI ARYEH LEBOWITZ Director, The Rabbi Joseph B. Soloveitchik Semikha Program Rabbi, Beis HaKnesses of North Woodmere

THE HAPPILY HOMELESS ON CHANUKAH

Question: A young couple is planning to get married on Chanukah. The wedding is called for 4 p.m. on Sunday afternoon. While this is an especially wonderful and appropriate time to celebrate a simcha, the young couple has a very basic question: Where should they light? When the Gemara, Shabbos 21b, formulates the fundamental mitzvah of ner Chanukah, there are three elements to the formulation: ner, ish, u’beiso (a candle, a man, and his home). It would seem that the bride and groom, who are planning on staying at a hotel on their wedding night, do not really have a home. They have already moved out of their parents’ home and have not yet moved into their new joint home. Where should they light the menorah? The problem is exacerbated by the fact that, due to potential fire hazards, most hotels have a strict policy against lighting candles in the hotel room.

efore getting to the opinion solution, though, is highly impractical, Practically, it may be challenging of our roshei yeshiva shlit”a, considering that in all likelihood their to find someone who will light in we will outline no less than parents will only be able to light after your home when all of your family Bfive other approaches in poskim. It is the wedding (since family normally and friends are at your wedding. important to note here that some of arrives at the wedding very early for Additionally, it is dangerous to leave the answers reflect cultural differences pictures). candles unattended, so the person between the American practice of the If the chuppah will be before the lighting would have to stay with the chosson and kallah staying at a hotel earliest time to light, Rav Elyashiv candles the entire time. Halachically, and the Israeli practice of staying at held that the chosson should light in this is a difficult solution because their new home. his new house (as he seems to assume if the couple has not lived in the apartment for a single day, it may not First, the sefer Beis Chasanim (15:4) they aren’t staying at a hotel that records that Rav Yosef Shalom night). yet be considered their home. Elyashiv held that if the chuppah Second, Rav Benzion Abba Shaul Third, Rav Shlomo Zalman Auerbach takes place after the proper time of (quoted in (quoted in Yemei Hallel V’hoda’ah Yemei Hallel V’hoda’ah lighting, the chosson and kallah are ch. 35 note 21) says that if a person ibid) offers another highly impractical able to fulfill the mitzvah through the — has a hard time getting home, he can suggestion the bride and groom lighting of their parents, since they should go home after the chuppah, appoint a shaliach to light for him are still members of their parents’ in his new home. This is difficult on have a small meal to establish their household until the chuppah. This both a practical and halachic level. home, light, and then return to the

6 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 wedding hall for the festive meal. Rav Moshe Feinstein (Iggeros Moshe, the mitzvah properly. As far as what Fourth, Rav Moshe Shternbuch, Yoreh Deah 3:14) indicates that a to do given this reality, the two most homeless person simply does not have likely possibilities, according to Rav Teshuvos V’Hanhagos 3:215 (10), suggests that the bride and groom can an obligation to light ner Chanukah.] Schachter, are to light an electric light still fulfill the mitzvah through lighting Rav Shmuel rejects the possibility of in the hotel, which is where the real at their parents’ house regardless of lighting in the hotel, as he considers obligation is, or to say that since it is the timing of the chuppah, because it to be an “achsaniah kelusha me’od,” impossible to light in the hotel, the they are not considered to have moved an extremely weak form of lodging place of eating becomes the chosson’s out of their parents’ home until they because it is almost like a rest stop on home and he can light at the wedding. move into their new home. This, too, the road. In the Piskei Teshuvos 677:5, If one chooses either of these options, is difficult, considering that the couple the author suggests another proof that he should be careful not to recite a never plan on living in their parents’ it is permissible to light at the wedding beracha. hall from 4:146, home again. Teshuvos Maharsham When a talmid suggested lighting a who says that you can light on a train flashlight with a bulb and a battery in Fifth, and finally, Rav Shmuel since you pay for your room on the the hotel room (assuming the major Kamenetsky shlit”a, Kovetz Halachos train. The same would seem to be true problem with electric lights is that 12:22 and note 22, suggests that of a wedding hall that was paid for. there isn’t a half hour worth of fuel the chosson and kallah can light in [This comparison, though, is difficult in them — see Har Tzvi 2:114 and the wedding hall (whether they will to understand, since we could argue Tzitz Eliezer 1:20 (12) — which isn’t go to a hotel or to their apartment that people would sleep in a private a problem when there is a battery), after the wedding). He offers several cabin on a train, making it much more Rav Schachter wasn’t sure this works suggestions as to why lighting at like a temporary home.] the wedding hall would suffice. because it is not domeh L’Menorah shel Our roshei yeshiva shlit”a take a — sufficiently similar to the First, while the Taz 677:2, says that Mikdash different approach to this issue. lighting of the menorah to qualify as a somebody who is so’ed etzel chaveiro Moreinu HaRav Schachter shlit”a was proper fulfillment of the mitzvah. b’akrai (eating at a friend on a initially unsure what the appropriate temporary basis) doesn’t light where Moreinu HaRav course of action would be, and he eats, the wedding hall seems to be shlit”a had a different approach. Rav encouraged people to get married much more permanent due to the size Willig suggested that the hotel is not before Chanukah in order to avoid and significance of the meal. Second, so worried about a single properly this question and the many other the chosson and kallah aren’t just guarded candle, they just don’t trust questions of lighting that inevitably eating there, but dressing, grooming, people to practice proper safety. But come up with wedding guests. But taking pictures, dancing etc., thus if it is done extremely carefully, Rav given that people will be getting rendering the wedding hall a home Willig said to light a single candle in married on Chanukah, Rav Schachter for them. Third, the chosson and the hotel room and watch it for half an rules that the real obligation is to light kallah are essentially homeless, and hour. If this were expressly prohibited in the place that they will be sleeping it would seem clear that a homeless by the hotel, it would be problematic. on the wedding night. However, if person should light where he eats. If possible, it is preferable for the the hotel does not allow lighting Even if you sleep in one place and chosson and kallah to sleep in their in the room, it would constitute eat in another (neither of which are own apartment on their wedding an act of theft to light in the hotel, your home) you would light in the night, and to light there. place that you eat. [Interestingly, thereby making it impossible to do

Find more shiurim and articles from Rabbi Aryeh Lebowitz at https://www.yutorah.org/Rabbi-Aryeh-Lebowitz

7 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 An Israeli Journalist’s Perspective on CHANUKAH

Mrs. Sivan Rahav-Meir World Mizrachi Distinguished Visiting Lecturer at Yeshiva University’s Center for Israel Studies and Straus Center for Torah and Western Thought

As an Israeli journalist, I had the would be no room for my family light the second candle!” Yes, it was privilege of hearing this Chanukah members. Only my wife and mother the Sunday morning of Chanukah story from the hero himself; it’s a managed to get in.” 5745. Yuli Edelstein did not have a story about the furthest Jews who are After the sentence, 26-year-old calendar in the dungeon, but as he was actually the closest, a story that more Edelstein was surrounded by many sentenced, he heard the secular date people should hear. police officers who were about to and calculated that this must be the I heard this story from Knesset return him to the detention cell. On time for Chanukah. It was important Speaker Yuli Edelstein, who told it the way out, he somehow managed for him to know how many candles to during a visit to a small classroom at to push his head through the security light. the Zion Brina school in Beitar Illit. detail. He had one question for his That evening, not in a prisoner’s Edelstein described the events of wife, who he had not seen for three dungeon, but in a cell of prisoners December 19, 1984, the day he was months, and who he would not see already tried, prisoner Yuli Edelstein, a sentenced to three years in prison in a again for years. And what was he member of an assimilated family who Soviet labor camp in southern Siberia. inspired to shout at that moment? discovered Judaism and repented, The charge was “drug possession,” but It was this: “Tanya, what candle is it somehow got a hold of two matches. the real reason was his Zionist and today?” He stood in front of the bars in the Jewish activity. Russian security officials thought window and lit the two matches “And the prisoner, who had just heard so,” he told the younger students in “After spending three months in a Beitar-Illit, “I stood there in front dungeon, I came to court to hear the his harsh sentence, was going mad. The truth was that, for the first time, of the window for a few seconds sentence,” Edelstein told the students. until the matches really scorched my “The hall was filled with police and his wife thought so too. She didn’t understand what he was talking fingers. It was perhaps the shortest security personnel. In a regular trial, candle lit in history. I don’t even know relatives are allowed to come, but the about. So again he shouted, “What candle is it today?” Only after his if I fulfilled the mitzvah, but for me, government had filled all the seats that night, a little light rejected a lot of with security guards so that there third attempt did she understand and immediately shout back, “Tonight we darkness.”

8 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Insights into Rabbi Yaakov Neuburger Chanukah , RIETS Rabbi, Congregation Beth Abraham, Bergenfield, NJ

CHANUKAH AND THE MIRACLE OF JEWISH CONTINUITY

והמהדר את המצוה מדליק נרות כמנין אנשי t is often the middle child that feels We can understand the message behind הבית נר לכל אחד ואחד בין אנשים בין נשים. overlooked and poorly understood the basic mitzvah: Each home should and yet understandably carries publicize the miracle. We can also How many candles does one light on Ia badge of resilience and optimism. understand the message behind the first Chanukah? The [basic] mitzvah is to The “middle child” of ner chanuka class mehadrin min hamehadrin option: have one person light in each house one observance is no different. There are The increasing candles represent the candle whether there are many people three different levels at which we increasing accomplishments of the in the house, or whether there is only can perform the mitzvah: the basic miracles, the increasing investment one person. If one wants to enhance the mitzvah, mehadrin, and mehadrin min in the miracles, and the increasing mitzvah, one should light based on the hamehadrin. Or, in modern terms: potential of our efforts. number of people in the house, one candle economy, business class, and first class. How do we understand the mehadrin, for each person, both men and women. The basic mitzvah is , ner ish uveiso business class, model? It is not just Rambam, Hilchos Chanukah 4:1 one candle per household. Mehadrin, an opportunity for each person in the According to the Rambam, the head or business class, is one candle house to light their own candle. In of the household (or someone else) corresponding to each member of the fact, the Rambam writes: lights all of the candles; he just does so house. Mehadrin min hamehadrin, or based on the number of people in the כמה נרות הוא מדליק בחנוכה. מצותה שיהיה ,first class, which is universally practiced home. What does that commemorate? כל בית ובית מדליק נר אחד בין שהיו אנשי is that the number of candles increases Why does it enhance the mitzvah if one הבית מרובין בין שלא היה בו אלא אדם אחד. .each day of Chanukah home has four candles and one has six?

9 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 I carried this question with me ever from all sides. He said that it is worthy expression of Jewish continuity. since I studied the , the Tosfos to recite because of sugya Shehechiyanu This could be what the Rambam refers and the Rambam. It was not until I the faith on this special occasion. to when he writes: came across a story from one of our (Dr. Yaffa Eliach’sHasidic Tales of the מצות נר חנוכה מצוה חביבה היא עד מאד (darkest moments that I may have Holocaust pp. 13-15 וצריך אדם להזהר בה כדי להודיע הנס found an approach to the mandate The Bluzhever’s Rebbe recited the ולהוסיף בשבח הא-ל והודיה לו על הנסים of our sages. In the Bergen Belsen Shehechiyanu not because it was the שעשה לנו: concentration camp, Chanukah first night of Chanukah but because arrived and the Jews of the camp The mitzvah of the Chanukah candle of the people that were present at gathered together to light the first is very precious, and one must be very that moment. It was the strength and light out of a makeshift candle. The meticulous about it in order to promote courage of those people that generated wick was made out of thread from a the miracle and increase in one’s praise an independent obligation to recite camp uniform, the oil was shoe polish, of the Lord and thanks to Him for the Shehechiyanu. and a shoe was the receptacle. Rav miracles that He has done for us. Yisrael Spira, the Bluzhever Rebbe, Rambam, Hilchos Chanukah 4:12 was chosen to light the candle and Why does it enhance It was been suggested that when recite the berachos. He recited the Rambam mentions the nissim she’asa first two berachos and when he got to the mitzvah if one lanu, the miracles that He has done the third beracha — Shehechiyanu — home has four candles for us, he is not referring only to he hesitated for a moment, but then the mitzvah of Chanukah but to the recited that beracha as well. After the and one has six? miracles that occur for us in each and service was complete, a man by the every generation. He is referring to the name of Mr. Zamietchkowski, who fact that in the year 5780, we are still This idea may give us insight into liked to banter with the Bluzhever gathering to light Chanukah candles. Rebbe, approached the Rebbe and the concept of the mehadrin level. asked: “I can understand why you When we commemorate the number We all decide to go first class and light recited the first beracha l’hadlik( ner) of people in the household, we are mehadrin min hamehadrin. However, on performance of the mitzvah. I can expressing an appreciation for G-d’s the message of the business class level even understand why you recited watchfulness over us as well as our is still embedded within the mitzvah. the second beracha (she’asa nisim), own allegiance to our mesorah. By Each of us should take stock of the which commemorates miracles of the expressing that there are five people miracles in our lives and the collective past. But how can you possibly recite living in this home or ten people miracles of the Jewish people that Shehechiyanu, a beracha that thanks living in this home, we recognize brought us to where we are today, and G-d for bringing us to a moment like that without His watchfulness thank Hashem for those miracles. this?” The Rebbe answered that he and our allegiance, there would be too had the same question, which is nobody lighting Chanukah candles. why he hesitated to recite the beracha. The Jewish people would not have But then he looked around and saw survived the physical threats and/ the crowd of people willing to express or we would have succumbed to their faith and attend a Chanukah assimilation. The fact that there service with death staring at them are five or ten people present is an

Find more shiurim and articles from Rabbi Yaakov Neuburger at https://www.yutorah.org/Rabbi-Yaakov-B-Neuburger

10 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 EIGHT PERSPECTIVES ON CHANUKAH ואמר להם אם אתם מקבלים התורה מוטב ”,Coming Back from pasuk needs to say the word “misham ואם לאו שם תהא קבורתכם. from there, when describing Hashem the Brink collecting the Jewish people. The word Hashem said if you accept the Torah, seems superfluous. good. If not, there will be your burial Rabbi Ely Bacon place. Mashgiach Ruchani and Assistant Dean Based on the Gemara in Megillah of Undergraduate Torah Studies, Yeshiva (16a), the Zera Shimshon offers the Prima facie, the Gemara should have here will be your ,(פה) University following explanation. Bnei Yisroel are said poh ,(שם) compared both to the dust of the earth grave. So why does it say sham The period leading up to the miracle and to the stars of the heaven: When there? What does it come to teach of Chanukah was a nadir of religious we fall as a nation we fall to the lowest us? Perhaps it is a companion message life for the Jewish people. Hellenism levels and we are nothing more than to the Zera Shimshon. Hashem was had made such significant inroads into dirt; but when we rise, we soar to the saying that if we do not accept the the Jewish community that many felt heights of the stars. TheZera Shimshon Torah, then when we reach the brink, the demise of traditional religious life interprets the Gemara to mean that the moments of sham, that will truly was imminent. But the Chashmonaim exactly the moment when we fall to be our end: sham tehe kevuraschem. and a handful of Jews did not share our lowest level and it seems there is But by accepting the Torah and that skepticism. What was the source no hope for salvation, in that moment clinging to it steadfastly, then even of their courage and optimism? and in that place we are able to rise. when we are “there,” we can and will The pasuk in Netzavim (30:4) states: From where do the Jewish people always come back! draw this tremendous power to come Chanukah is a celebration of our אִ םיִהְ יֶהנִדַחֲָך בִקְצֵה הַשָמָ יִם םמִשָ יְקַבֶצְ ָך ה' back from the brink, from the place of unwavering commitment to the אֱֹלקֶיָך םּומִשָ יִקָחֶ ָך. If your dispersed will be at the ends of the their lowest depths? I would suggest Torah and a Torah way of life. heaven, from there Hashem, your G-d, the answer is hinted in the word we The Chashmonaim merited the will gather you in and from there He will began with — “misham” — which tremendous salvation specifically take you. is reminiscent of a famous Gemara because of that commitment. The TheZera Shimshon, Rav Shimshon in Shabbos (88a) about kabbolas Lubliner Rav, Rav Meir Shapiro, had Nachmani zt”l, wonders why the HaTorah: a homiletic interpretation on the

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 opening comment of the Gemara, there are certain moral and ethical secular experience and its deviant Shabbos 21b, about the Chanukah standards. A military without ethics norms. Indeed, he says, “Ours story — Mai Chanukah d’tanu will destroy everything in its path is the most Hellenistic age since rabbanan… which literally translates including its own civilians. A military the conversion of Constantine to as “what is [the story of] Chanukah fighting an ethical war will go out of its Christianity in the 4th century.” as the taught.” Rav Shapiro way to avoid unnecessary casualties. [Rabbi Lord Jonathan Sacks, “Candles read it as “if you want to know what This put the army of righteous, in memory of a clash of civilisations,” gave the Chashmonaim the power to pure people who studied Torah at a December 16, 2006 available at stand resolutely against our enemies, military disadvantage. Therefore, inAl http://rs.hopedev.agency/candles-in- it is d’tanu rabbanan — the teachings Hanissim, we thank Hashem for that memory-of-a-clash-of-civilisations/.] of our Torah.” May we all be aspect of the miracle of the war. zocheh Of course, as Jews, we can enjoy to continue to learn and spread the beauty — it is even praiseworthy light of Torah and thereby merit the in the proper setting. The vessels of ultimate salvation speedily in our days. Chanukah and the the Beis Hamikdash were covered Search for Inner in gold. Yerushalayim received nine- Tzadikim and Beauty tenths of the beauty of the world (Kiddushin 49a-b). Our saintly imahot Tehorim: Military Rebbetzin Marjorie Glatt, JD (matriarchs) are often portrayed as Disadvantage? Special Projects Coordinator, “yifat toar” (beautiful in appearance). YUConnects The Vilna Gaon (commentary to Rabbi Menachem Genack Mishlei 31:30) comments that when Rosh Yeshiva, RIETS and CEO, OU Why are today’s dating challenges so outer physical beauty exists alone, Kosher difficult? I blame the ancient Greeks. then it is “sheker hachayn v’hevel While we won the Chanukah war hayofi” — simply vanity. But true Al Hanissim lists a series of of spirituality over materialism and beauty is yirat Hashem, expressed as disadvantages that we had against the holiness over Hellenism, in some inner personality and middos. That Syrian-Greek army and the miracle respects we are still fighting that war. type of beauty is worthy of praise and that Hashem provided for us in It was the Greeks who first taught it is this beauty that is recognized in helping us defeat them. The list starts the world to emphasize physical Sarah, Rivkah, Rachel and Leah. with giborim b’yad chalashim, the beauty above all else. Descending mighty in the hands of the weak, and from Noach’s son, Yefet (root of “yofi,” There are dating apps today based then rabim b’yad me’atim, many in the meaning “pretty”), our Syrian/Greek solely on looking at a photo and then hands of the few. These disadvantages adversaries worshipped pagan gods swiping right/left. Due to the ease are clearly understandable from and pagan values. Jewish tradition, of searching online, “blind dates” a military perspective. However, on the other hand, cherishes inner simply don’t exist anymore and even the next three are more difficult to beauty, that which stems from within matchmakers recommend a flattering understand: reshaim b’yad tzadikim, us. photo to complement a dating the evil in the hands of the righteous, profile. It is incumbent upon Jewish The Hellenistic attitude pervades , the defiled in educators, Orthodox organizations, temei’im b’yad tehorim modern culture. Rabbi Lord Jonathan the hands of the pure, and yes, Jewish parents, to impress v’zeidim b’yad Sacks quotes Matthew Arnold, a , and the wanton in upon our young adults the essential oskei Torasecha Victorian poet and social critic, who the hands of those who study Your values that matter in marriage, or distinguished between Hellenism Torah. Why are we listing these indeed, any relationship. Kindness, and Hebraism. Hellenism focuses disadvantages? Why were they less consideration, responsibility, on art and beauty. Hebraism (i.e. equipped to fight because they were and religious sincerity are crucial Jewish culture) is about ethics and righteous, pure people who studied characteristics that sustain a marriage. righteousness. Lord Sacks notes Torah? We are blessed to have that as part of that our ancient Jewish values are our heritage. Perhaps the idea is that even in war, constantly being attacked by our

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Our Maccabee heroes recognized of one’s home on the outside. If one Reclaiming Our their spiritual war. Their fight was lives on a higher floor, one places it to preserve our Torah without in the window closest to the public Portion in Hashem contamination. Chanukah’s thoroughfare. In times of danger, one celebration is the miracle of finding may place it on the table and that is Rabbi Zvi Sobolofsky Rosh Yeshiva, RIETS and Rabbi, the pure, unadulterated olive oil. sufficient. Congregation Ohr Torah, Bergenfield, NJ Interestingly, the Menorah that was 21b lit by the Chashmonaim wasn’t the During times of danger, we can The ,Bereishis Rabbah beautiful golden menorah; after fulfill the mitzvah by lighting inside 2:4, describes galus Yavan — the all, the Beis Hamikdash had been the home on our table. While the period of persecution that the Jews ransacked and vessels destroyed. The parameters and applications of this experienced in the time leading up to early rededication occurred with a ruling are subject to halachic debate, the Chanukah story — as choshech, simple menorah made of iron and tin there is a subtle message in this darkness, because the Greeks ( 28b). The light emanating Menachot halachic ruling as well. darkened the eyes of the Jews by from within was what mattered. telling them to write on the horn of an Married or single, each of us can In the classic work of Chassidus, ox, “you have no portion in the G-d use our own spiritual light, fight the the Bnei Yisaschar (Kislev 3:38), of Israel.” Much has been written and Hellenistic forces surrounding us, Rabbi Tzvi Elimelech Spira of Dinov said about this midrash. I would like and continue the battle for authentic (c. 1783–1841), writes that the word to focus on what it means to have a Torah Judaism. v’dayo — and that is sufficient — portion in the G-d of Israel. seems superfluous. The Gemara could have just ended by saying “place it on In Parashas Korach (18:20), Hashem Pirsumei Nisa the table.” Rather, the word v’dayo tells states that the Kohanim and Levi’im Starts in the Home us that those outside cannot properly will not receive a portion of land understand or appreciate the message in Israel. Rather, Ani chelkecha v’nachalasecha, I am your portion and Rabbi Joshua Goller of the Menorah and the miracle it Mashgiach Ruchani, YU High School for represents. They will deride it. It is share. The Kohanim and Levi’im have Girls and Assistant Rabbi, Young Israel sufficient to light for those people in a direct portion in Hashem. What do of West Hempstead your home. The message of Hashem’s they do to attain that portion? They great miracles and omnipotence is had two primary roles. First, they We ordinarily associate the mitzvah only needed to be understood by performed avodah, service, in the Beis of lighting ner Chanukah with the those in the home; those who will Hamikdash. Second, when they weren’t concept of : a chance pirsumei nisa appreciate it and use it to further the actively performing avodah, they were to publicize the great miracle that message of Hashem and His Torah in involved in learning and teaching Hashem performed for us in those the world. Torah (see Rambam, Hilchos Shemitah days. It would therefore be logical V’Yovel 13:12). As such, having a to assume that the more public we The challenge of living in a world full portion in Hashem means having a can make this mitzvah, the better. of people who don’t understand the portion in Torah learning and avodah. So perhaps the lighting should values of Torah or see G-d’s hand in The Greeks understood what it be outside. However, the Gemara daily living is great. But recognize meant to have a portion in Hashem qualifies this notion ofpirsumei nisa that it is up to those around the and their decrees reflected that. First, with the following statement: table, who are in the house, to be the ambassadors who will slowly they wanted to ensure that we had תנו רבנן: נר חנוכה מצוה להניחה על פתח bring back the days of true pirsumei no portion in Torah learning. In Al ביתו מבחוץ. אם היה דר בעלייה - מניחה nisa — a day where everyone sees Hanisim the first thing we mention is בחלון הסמוכה לרשות הרבים. ובשעת הסכנה and understands the large and l’hashkicham Torasecha, they attempted - מניחה על שלחנו, ודיו small miracles that Hashem has and to have us forget the Torah. Second, Our rabbis taught: The candle of continues to bestow upon us. they wanted to eliminate the avoda in Chanukah should be lit at the entrance the Beis Hamikdash by defiling it.

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 On Chanukah, we have an we find a remarkable position, albeit itself. Perhaps now more than ever, opportunity to reclaim our portion not entirely unique in halacha, in the as we stand at the threshold of our in Hashem. Our lighting of the writings of the Tur (Rabbi Yaakov ben homes on Chanukah, enveloped by Chanukah candles is an act of avoda. Asher, YD 289), which is later cited a mezuzah of compromise on our It mimics the lighting of the Menorah and recommended by Rema (YD right and the immutable truth of the in the Beis Hamikdash and it is 289:6). “Those who perform mitzvos menorah on our left, we must once something even non-Kohanim can do. precisely” seek to fulfill both the again challenge ourselves to maintain Chanukah is also a time when we can opinion of Rashi and Rabbeinu Tam. the delicate balance between these rededicate ourselves to Torah learning. This is achieved through the creation two great ideals. By committing ourselves to Torah and of a peshara of sorts, a compromise avodah, we are stating that we have a opinion — positioning the mezuzah portion in the G-d of Israel. neither vertical nor horizontal but on Igniting The Spark a slant. From Within At the Crossroad of It has been suggested that particularly in the context of mezuzah, which Mrs. Miriam White Judaic Studies/Director of Religious Compromise and marks the entranceways to our Guidance, Yeshiva University High Commitment homes and dwelling spaces, it is School for Girls appropriate to contemplate the need Rabbi Moshe Tzvi Weinberg for compromise. The slanted mezuzah Often times we catch ourselves Rebbe and Mashgiach Ruchani, YU serves as a stark reminder of a simple dreaming about making an impact Stone Beit Midrash Program, and truth and reality. A home, the very on the world. Our minds race with Mashpia, Congregation Beth Abraham, place where mezuzos are so proudly visions of big achievements and Bergenfield, NJ displayed, is often an environment accomplishments, and we hope for While halacha allows for more than of varying voices and opinions. The the day that we can solve a particular one “correct” conclusion arrived on need for compromise is essential in crisis, or enlighten the world in a by a competent halachic authority, upholding the metaphorical walls of meaningful way. We then realize that its process is defined by a thorough the home. in order to turn these dreams into reality, we need to take practical steps search for and implementation of the However, while the need for toward these goals. The festival of truth. Worthy poskim may choose confluence and compromise is certain, Chanukah, which celebrates those to differ in their final analysis, but it there are instances that call for our who have made a unique impact on is perhaps less common that halacha stance to be firm. It is perhaps for this Jewish history, teaches us how to reflects a blending of the various very reason that the Gemara (Shabbos achieve those grand dreams we aspire opinions to create a practice initially 22a) concludes that the optimal to; we can learn this from where, proposed by nobody. placement of the Chanukah menorah when and how we light the menorah. A compromise of this sort finds is on the left side of the doorway, expression in the (Ashkenazi) practice opposing, as it were, the mezuzah. A. The Gemara inShabbos (21b) of affixing a mezuzah to our doorways. While the mezuzah represents the tells us two, almost contradictory, While Rashi (Menachos 33a) favors beauty of compromise, the menorah statements about where we light the a vertical upright placement of the represents our fierce and unwavering menorah. It says that the mitzvah is mezuzah, Rabbeinu Tam (Menachos commitment to absolute truth in the “ner ish uveiso,” that it is lit by each 33a) advocates for a horizontal face of an oppressive “compromise.” household, but then says that the positioning of the scroll, echoing the The Ancient Syrian-Greeks never menorah should be placed close to the arrangement of the Torah and the intended to exterminate the Jewish entrance of the house outside of the Tablets in the Aron Kodesh of the Beis people (see Maharal’s Ner Mitzvah at home. [In the Diaspora, we usually HaMikdash. What are we to make length); rather, they sought to dilute light inside the home, but ensure of these conflicting opinions? While our core Torah values, under the guise that it is visible to those outside the Rav Yosef Karo (YD 289:6) adopts of “working together.” Loss of Torah home.] This duality, whereby the the position of Rashi as normative, identity is loss of Jewish identity menorah is lit in the home, but in a

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 way that can be seen outside, teaches the light of one man He rekindles it anew. Purim. On Purim we find that us a powerful lesson: that the homes “Not by might, nor by power, but by My there was a powerful hisorerusa we live in are our miracles, and a home spirit, saith the Lord of Hosts (Zecharia d’letasa (inspiration from below) and family has the power to transform iv, 6).” as we fasted and did a communal the world around us. After all, the Rav Hirsch Horeb Part 2 Chapter teshuva. On Chanukah, however, Chashmonaim were led by a single 34 Chanukah page 154 we experienced hisorerusa family of and his sons! Our (inspiration from above) C. How we light the menorah also d’leila success is not found in the masses as we undeservedly were granted teaches us a valuable lesson. Instead but in a small number doing the right miracles from Hashem. Based on this of starting with eight, we light one thing. As we say during Chanukah, distinction we can now understand candle on the first night of Chanukah, “ — why, on Purim, we commemorate V’rabim byad meatim” “The many and build from there. Each day we are were delivered in the hands of the few.” our salvation by spinning from below mosif veholech, we add on a little bit Although we Jews make up a small in remembrance of the more to what we did yesterday. One hisorerusa percentage of the world population, , while on Chanukah, we person can inspire another, who can d’letasa we can still have a lasting impact on celebrate the miracles that occurred inspire another, who inspires another, the world around us. We need not through — the one person at a time. hisorerusa d’leila travel to the end of the world and back spinning of the One above. to make an impact. Sometimes all it Chanukah teaches us how to bring We can add another dimension to takes is the light from our home to light into this world; by bringing light the meaning of the dreidel and its illuminate a whole world. into our homes that can emanate spin: A dreidel cannot independently outward, by inspiring us during the do we light the menorah? stand on its own. Yet with a push B. When dark night to have a bit of hope, and We light during the night, in the heart and a spin from above it can move that all it takes is just one individual to of winter, when the nights are the with exceptional speed. Similarly, on inspire another, who will then in turn longest. It can feel like the night will a national level, Klal Yisrael were inspire another, with ultimate hopes last forever, and yet we add a small incapable of standing on their own of making an impact in the world flame of light every night of Chanukah due to the terrible oppression of the around them. to remind us that even when all hope Greeks. Yet with a push and a spin seems lost, and the world is too dark from the One above, we were able and complicated to repair, our job is An Interesting Spin to succeed in an extraordinary victory. to create a little bit of light to keep This understanding can lead moving forward. Rav Hirsch describes on the Dreidel us to a greater appreciation of this most strikingly in his book Horeb: Rabbi Yehuda Willig Hashem’s involvement in His Each year, when the Chanukah season Rebbe, RIETS world. After all, the earth we recurs, lights are kindled in every home inhabit is spherical and whirls of Israel, and by every son of Israel, and The tradition of spinning the dreidel around and around, resembling the events of those days are celebrated has ancient roots in the Chanukah the dreidel. Additionally, scientists in word and in song, paying homage to story. Interestingly, we find another note that if the world stopped God. Thus the darkened courses of Israel ancient custom of spinning: on spinning at its normal rate of 1,000 are lit up by this message: “The spiritual Purim we spin the gragger. The miles per hour, our planet would be light of Israel will never be dimmed.” commentaries note that although uninhabitable. So as we twirl our And even if round about you everything these two customs are quite dreidel this Chanukah, we should becomes defiled by the oppression of the similar, they differ in that the dreidel recall the miraculous events of time, so long as the light remains pure is spun from the top and the gragger the Chanukah story as well as within the confines of only one house or from below. This difference requires the constant miracle called nature. As within the breast of only one man, live on an explanation. we spin our dreidel, we remind joyfully amid all the wanton aberration, The sefer Ta’amei Haminhagim suggests ourselves of Who is spinning our even die joyfully under the frenzy of a an answer based on another earth up above and Who is really madman, for the spiritual life of Israel is contrast between Chanukah and in control of our universe. saved: God watches over it; and even by

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Outreach as a Value Rabbi Mordechai Becher in Halacha and Jewish Thought Maggid Shiur, JSS, Yeshiva University Senior Lecturer, Gateways

SHABBOS INVITATIONS: INSPIRATION TO OBSERVE OR INCITEMENT TO SIN?

chad Ha’am said that “more and sanctity of Shabbos has had a On the one hand we may not be flippant than the Jews have kept the major impact on countless Jews. regarding the sanctity of Shabbos and Shabbos, the Shabbos has However, it is not always a simple act in a way that the people who we are keptA the Jews.”1 Indeed, very few thing to arrange such an experience. bringing closer to the life of Torah . . . activities have done more for bringing A Shabbos guest may not necessarily will see that, G-d forbid, we are being Jews to Judaism than the Shabbos. The live within walking distance of the lax regarding the sanctity of Shabbos experience of a Shabbos meal, and of host, and many people find it awkward and ignoring its desecration. On the Shabbos in general, is such a positive and uncomfortable to stay over at the other hand, very frequently this is the force in bringing people closer to home of a complete stranger. What sole opportunity to have a meaningful Torah that it has become a central tool then does halacha say about inviting impact on these people. During the in outreach and Jewish education. people even if we know that they may weekdays they are busy with work or From Jeff Seidel arranging a Shabbos drive? study, and only on Shabbos are they meal for a backpacker in Jerusalem Rav Asher Weiss frames the question available to be hosted. And, experience to NCSY Shabbatonim, the Shabbos in the introduction to his responsum has shown, that there is no greater Project and Shabbos.com, the beauty on the subject: resource than a Shabbos table to bring

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 hearts closer and to influence our of lifnei iver. He also added that if blessing before eating, states: 2 they lived so far away that it was not wayward and unconvinced brothers. Since the prohibition of giving food to possible to walk, then inviting them The most obvious halachic problem someone who will not make a bracha is for Shabbos would also involve the is the prohibition of “placing a solely due to the stumbling block that is prohibition of the stumbling block before the blind” meisis umediach, being created, and if one refrains from prohibition against proselytizing (lifnei iver)3 — causing another to serving him food one will create a greater for idolatry and influencing people sin,4 which also applies (albeit mi- “stumbling block” — he will be distanced to transgress.11 Some suggest12 derabanan) even when one is not from Torah and fear of Hashem, and that it is possible that an invitation the cause of the sin, but merely aides may hate and be angry at those who to a Shabbos meal where the sole and abets the sin, mesayei yedei ovrei walk in the path of the Torah — intention is to bring the guest to aveirah.5 therefore, there is no sin whatsoever, as Torah observance would have evoked there is no lifnei iver; on the contrary, he On the other hand, we are confronted a different response from Rav Moshe, is saving him from a greater “stumbling with the tragedy of millions of Jews “since one is sending a message that block’ by actively substituting it for a who are ignorant of Torah and one wants the guest to ultimately smaller “stumbling block.” 16 have never experienced a Shabbos, keep Shabbos (and one’s intention and for whom this may be the one is not to misguide the guest into A similar idea is mentioned by Rav opportunity to experience authentic doing more sins).”13 However, Rav Avraham Yeshaya Karelitz, the Chazon Judaism. Moshe’s opinion is usually understood Ish, regarding the leniency of giving food that may have been produced The subject of Shabbos invitations as prohibiting invitations even for in the year in a prohibited is an issue that has generated much outreach. This was also the opinion of Shmittah fashion to a poor person: discussion in halachic literature.6 We Rav Yosef Shalom Eliashiv, who states will focus only on three of the major that “one does not engage in ‘business It appears that the reason the Sages were approaches in this essay. While each deals’ regarding Torah laws, to say lenient in a doubt (safeik meshumar), situation is unique and a posek should that it is worth it to transgress lifnei even though placing a possible “lifnei be consulted in each case, this article iver so that we can bring him to keep iver” is certainly prohibited, and it would 14 can be used as background for the Shabbos.” have been appropriate to be stringent question and to help understand the Later discussion of the question in a case of uncertainty; because if we answer. Our discussion here is to raised the possibility of leniency by would be stringent in all doubts we “magnify the Torah and increase its viewing the cases as not necessarily would also cause a “lifnei iver.” For we honor” lehagdil Torah ule-ha’adirah,7 a binary choice between causing would avoid kindness and preclude the and is “lehalachah, velo lema’aseh.” a transgression and not causing paths of life and peace from ourselves In probably the earliest responsa on a transgression. Rather, lifnei iver and from them; they are merely ignorant the subject, Rav Moshe Feinstein situations may be nuanced and [not evil] and we are obligated to sustain addressed a rabbi whose congregants complex, where the choice is them and to be benevolent towards them. wished to begin an educational between two transgressions, one And how much more so, not to increase minyan for children on Shabbos;8 a minor and one major. There may hatred and rivalry between us and them, woman who was asked to give a class be cases where whatever we do and they would transgress “Do not for children, who were likely to be there will be a negative outcome or hate your brother” and numerous other driven, on Shabbos afternoon;9 and a transgression, in which case we should prohibitions that are no less severe than choose the lesser of two evils.15 If we the prohibition from which we wish to rabbi who inquired if it was permitted 17 to invite people to pray at the intend to remove a sin we are not save them. synagogue if they lived at a distance in transgression of lifnei iver. Some Neither of the above responsa discuss where it was clear that they would examples should illustrate this idea. inviting someone on Shabbos, but drive.10 In each case Rav Moshe ruled Rav Shlomo Zalman Auerbach, in a I believe we can find a similar idea that inviting someone on Shabbos responsum regarding giving food and in a responsum by Rav Moshe when it was likely that they would drink to a guest who will not make a Shternbuch. A couple in Johannesburg drive is prohibited and a transgression who were baalei teshuvah wanted to

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 invite their non-religious parents Shabbos, but if this is not possible, and he does not come for Shabbos? Will for a Shabbos meal. They felt that he feels that inviting them would have a he not be driving, using electricity, experiencing a beautiful Shabbos with positive effect on their return to Judaism, eating non-kosher food? While he is children and grandchildren would he should not refrain from this because at your house, at least he will be eating have a very positive effect on their of the prohibition of lifnei iver rather kosher and keeping Shabbos.” 22 This parents’ Judaism and bring them he should draw them close as much as idea is used by Rav Asher Weiss as an toward observance of mitzvos. In possible. “The left should push away additional reason to be lenient.23 19 fact, they had hosted their parents a and the right hand should draw close” Rav Yechiel Yaakov Weinberg using number of times and they seemed to and he should continue to exhort and the same logic, writes: be making progress in their attitude to instruct them regarding the severity of It appears that when the one who causes Torah observance. The couple offered transgressing Shabbos and the sweetness the stumbling intends to do a mitzvah, their parents accommodations, of its observance, and with the help of there is no lifnei iver. And regarding the although they knew that the parents Hashem he will turn them to the better very essence of the law of lifnei iver, if not would want to stay in their own house path, and there is no greater honor of for my awe of our great, recent rabbinic and were fairly certain that the parents parents than this.20 authorities, I would say, that any would drive. Rav Moshe Shternbuch Perhaps we can suggest that situation in which the one who causes the (Av Beis Din of the Badatz in underlying Rav Shternbuch’s leniency “stumbling block” has intention to do a Jerusalem) responded: is a non-binary view of lifnei iver. mitzvah, then there is no prohibition of It appears that the prohibition of Not inviting the guests at all will not lifnei iver…”24 “lifnei iver” is similar to the literal necessarily prevent transgressions. Rav Weinberg considered this to be understanding of tripping a blind person. On the contrary, they will remain far a general leniency in similar halachic If the intention of the one who causes from Torah observance, and engage dilemmas: the tripping is to benefit the other, then in further transgression of Shabbos. he is not causing a “stumbling block.” Inviting them for Shabbos is not lifnei And from all of the above, an answer can Just like a surgeon is not considered as iver; we are not “placing a stumbling be found for a number of questions that though he has injured the other; so too block before the blind” by inviting are relevant to lifnei iver, for example, if here, his intention is not to cause a sin them, rather we are removing a larger it is permitted to officiate at the wedding . . . rather he hopes to guide them and stumbling block and replacing it of a couple who are not careful about bring them to truth. Therefore there is with a smaller one. Rav Shternbuch family purity laws, or if it is permitted to no prohibition of lifnei iver, and since he is saying that if our intention is to be a match-maker for couples who are is not instructing them to drive, and on remove a stumbling block then we are not careful about Torah law in general.25 the contrary, he has expressed to them not transgressing lifnei iver at all. As A third approach is offered by Rav 18 his pain regarding their driving . . . it Rav Auerbach stated, “Placing the Asher Weiss. He rules that: appears there is no prohibition of lifnei smaller stumbling block is not an act There is room to be lenient … and 21 iver since his intention is solely for their of tripping, but an act of saving.” the appropriate way to behave is the good. However, there is a desecration of We can add to this the observation following: First one should insist that Hashem’s name if they drive directly to that the guest will be sinning less at the guests stay for the whole of Shabbos his house publicly on Shabbos and so the host’s home on Shabbos than he and to arrange a place for them to sleep. they should park in a place where it is would be if he did not come. This One should express to them our pain if not obvious that they are driving to his was noted by Rav Chaim Pinchas they only decide to attend the meals and house. He should try as much as possible Scheinberg, who asked me, “What transgress Shabbos. However, if despite to prevent them from transgressing will your guest be doing otherwise if this they decide to transgress Shabbos

Find more shiurim and articles from Rabbi Mordechai Becher at https://www.yutorah.org/Rabbi-Mordechai-Becher

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תַּ נָּאִים וְאָ מוֹרָ אִ ים הַ פּ ֹ עַ ל הָ אֲ רַ ּמִי בַּתַּלְ מוּד הַבַּבְלִ י

מר בר רב אשי א7 מַ פְ תֵּ חַ אָ לֶ פְ ֵבּ י תִ י )ללא תארים( דּ וֹ ר מַ דְ רִ י ְך לַתַּלְמִידִ ים ְ מרימר מַ דְ רִ י ך לְנִתּ וּחַ דִּקְ דּ וּקִי שׁ ֶל פֹּעַל אֲרַ ּמִי אבא א3 א7 סִ ּיַיעְתָּא לְתַלְ מוּדָ א בלוח זה ערוכים חכמינו ז"ל היותר בצבע אדום, ואלה שהיו פעילים בשתי תנאים; א=אמוראים(, ואת מספר נתאי הארבלי ז2 אבא שאול ת3 1 . כדי לנתח פועַ ל ארמי המופיע בתלמוד הבבלי )למשל, פְּלִ יג( יש בצבע כחול. לדוגמה: האות נ' כשהיא הראשונה מאותיות השורש השורש נק" שׁ , שיש כדוגמתה בלוחות הנטייה: שורש נפ"ק(. מפורסמים לפי תקופתם ולפי הארצות נצבעו בשחור. דורו. לדוגמא: "ת5" )ליד שמו של ר' נתן ת5 דַּ ף עֵ זֶ ר לְ לִ ּמ ּ ו ד ְ ּ ג מָ רָ א אבהו א3 להתחקות אחר שלוש אותיות השורש )למשל, שורש פל"ג(. כיצד? )כמו בשורש נפ"ק( לרוב נשמטת )כמו בפעלים פּ וּק ו אַ פּ ֵ יק(; 3 . רוב הפעלים בלוחות הנטייה הן ממין זכר, חוץ משבעה פעלים שהם דורותיהם, ושמותיהם צבועים לפי כדי לאתר חכם מסוים בלוח, ניתן סומכוס ת6 אבטליון ז4 מאיר( מציין דור חמישי של התנאים. כמו בעברית, נוכל לזהות את השורש אם נַשווה את הפועַ ל למִ לים וכן האות ו' כשהיא האמצעית מאותיות השורש )כמו בשורש ממין נקבה שהובאו מפאת שכיחותם וחשיבותם, והם סומנו כנקבה הארץ שבה פעלו: שמות חכמי ארץ להיעזר במפתח האלפביתי, ולמצוא עולא א3 אביי )"נחמני"( א4 ליד שמות הנשיאים מופיע כתר שיש להן אותיות דומות ומשמעות קרובה )למשל, פּ ְ לִ יג דומה קו"ם( לרוב נשמטת )כמו בפעלים קָ ם ואוֹ קִ ים(. כיו"ב האותיות באות נ', כגון: תַּ נְיָ א )נ(, תֵּ יקוּ )נ(. ישראל נצבעו בצבע כחול; חכמי בבל שם את תקופתו )ז=זוגות; ת= )למשל, רבן גמליאל(. עוקבא א1 למִ לים: פְּ לוּג, פְּ לוּ גְ ָתּ א , פּ ָ לְ גִ ינַ ן ולִ י פְ ל וֹ ג(. האותיות שמתקיימות א', י' בתחילת השורש; וכן כשהאות השלישית של השורש אושעיא/הושעיא )א( ת7 4 . רוב צורות הבינוני בלוחות הנטייה הן פעילוֹ ת, כלומר "בינוני פּ וֹעֵ ל" עקיבא )בן יוסף( ת4 בכל "משפחת מִ לים" זו - הן )כנראה( אותיות השורש. היא י'. אושעיא/הושעיא )ב( א3 עקביא בן מהללאל ת1 )כמו מְתִ יב(; מיעוטן – סבילוֹ ת, כלומר "בינוני פָּ עוּל" )כמו חֲ זֵ י( או אידי בר אבין א7 2 . בעמוד זה ערוכים לוחות הנטייה של שורשים נבחרים, ובהם מוצגים כאשר השורש של הפועַ ל הנדון אינו מופיע בלוחות הנטייה )כמו חובר בסייעתא דשמיא על ידי הרב יצחק פרנק ובנו אוריאל ועל ידי יוחנן שרגא )דֵ ויד( סאקס הגהה: מרשה פרנק אין לשכפל או להעתיק כל חלק מפרסום זה. FREE GIFTS פנחס בן יאיר ת6 בינוני של בניין אִתְפַּעַל )כמו מִ יזְדַּ בַּ ן(. איסי בן יהודה ת6 גמליאל )ב( )דיבנה( ת3 חנינא בן דוסא ת2 יהושע )בן חנניה( ת3 הפעלים העיקריים )ובשורה שמתחת לכל פועַ ל ארמי - תרגומו השורש נק" שׁ של הצורה "מַ ִּקי שׁ "(, יש לחפש בלוחות שורש אחר יהושע בן לוי א1 פפא א5 5 . התחילית בעתיד בעברית לנסתר )=הוּא, הֵ ם( היא: י- כגון: יִ כְ תּ ֹ ו ב , אליעזר )בן הורקנוס( ת3 גמליאל )ג( בן רבי ת7 חנינא בר חמא ת7 העברי( לפי הבניינים ולפי הזמנים שלהם, למשל, שורש סל"ק שגם בו נמצאת אותה אות שורש "בעייתית" )כמו האות נ' בתחילת יהושע בן פרחיה צדוק ת2 1 אליעזר בן יעקב )א( ת2 גמליאל )ד( א3 חנינא סגן הכהנים ת1 ז2 יִ כְתְּ בוּ )וכך גם בתרגום אונקלוס( - לעומת התחיליות ל-, נ- ֵבּ י תְּ רֵ י a group of) two; a pair) דִּיקָ א נַמִי the wording) is indeed precise) זִימְ נָא/זִמְ נָ א )זִימְ נֵי time; occasion n )pl לִ י גְ מַ ר / לִ גְ מַ ר let him learn; let him derive מְ זַ ֵבּ ין selling prt נִ י הֲ לֵ י הּ (to him; to it (m ּ ָ פ ֵ ר י שׁ ) ְ מ ָ פ ֵ ר שׁ he explained; he specified ) prt שׁ ָ ֵ ו י ) שׁ ָ ְ ו ָ י א worth; equal; inexpensive adj )f יוחנן א2 רב )=אבא אריכא( א1 בבניינים: קַ ל, פַּעֵ ל )המקביל בעברית ל"פִּעֵ ל"(, אַפְעֵ ל אליעזר בן יעקב )ב( ת4 גמליאל )ה( א5 חסדא א3 בניינים בארמית הבבלית, כגון: לִ כְ תּ ֹ ו ב , נִ כְ תּ ֹ ו ב , לִ כְתְּ בוּ, נִ כְתְּ בוּ. market; marketplace; outside withdrawing; refraining prt 2 let us go; let him go "bleached"; the clear (explanation) to him; for him 1 sometimes; on another occasion adv (and confirms the point) in the meantime; in between יוחנן בן זכאי ת2 רבא )ב"ר יוסף( א4 )המקביל ל"הִפְעִ יל" העברי(, ואִתְפַּעַ ל )המקביל ל"הִתְפַּעֵ ל"(. אוֹצַר הַ ּמ ִּלִים וְהַ ּ ֻ מ ָנּ חִ י ם בֵּ ינֵי-בֵּינֵי / בֵּ ינֵי-וּבֵ ינֵי זִימְ נִין/זִמְ נִין לֵ י הּ מְ חַ ַ ּ ו ורְ ָתּ א נֵיזִ יל אזל ּ ָ פ ֵ ר י שׁ שׁ ּ ו ָ ק א גמליאל )ו( א6 טרפון ת4 עברית פָּ עַ ל )קַ ל( נִ פְ עַ ל הִ פְ עִ יל הֻ פְ עַ ל פִּ עֵ ל הִ תְ פַּ עֵ ל H 2 אלעָ זר בן עזריה ת4 רבּ ה )בר נחמני( א3 שים לב: אחת או שתיים מאותיות השורש עלולות להופיע 6 . לפירוט רב יותר של ההטיות בארמית הבבלית, ראו: פרנק, ֵבּ י עֲ תָ א )בֵּיעֵ י egg )pl ִ דּ כְ וָ ו תַ הּ that (which is) similar to it (f); like it לֵ י הּ )=אוֹתוֹ ( (him (direct object מַ חְ וֵ י showing; indicating (by gesture) prt נִ י חָ א gentle; convenient; it is satisfactory ּ ְ פ שׁ ַ ט )פָּשׁ ֵ יט prt , ְּ פשׁ ׂ ו ט he straightened; )imp שׁ ְ ַ ח ט )שׁ ָחֵ יט he slaughtered )prt אלעָ זר בן ערך ת3 דוסא בן הרכינס ת2 יהודה בן בבא ת3 יוחנן בן נורי ת4 ארמית פְּ עַ ל )קַ ל( אִ תְ פְּ עֵ ל אַ פְ עֵ ל אִ תַ ּ פְ עַ ל פַּ עֵ ל אִ תְ פְּ עֵ ל ח יונתן בן עוזיאל ת1 רבה בר בר חנה א2 רק בחלק מנטיות הפועַ ל, ועל כן הדפסנו אותן בעמוד זה י' "דיקא נמי", ירושלים תש"ס. bad; evil דְּ כִ י ר )דְּ כִירִ י remembering prt )pl לֶ י הֱ וֵ י let it be מֵ חֲ מַ ת on account of; because of prep נֵיחוּשׁ he resolved; he clarified/explained; it spread let us/him be concerned שׁ ַ ּיַיר he left out; he omitted; he left over אלעָ זר )בן פדת( א2 הונא א2 יהודה בן בתירא )א( ז5 ְ מקרא: בִּישָׁ א/בִּישׁ חַ ד m ; חֲ דָ א one f יוסי )בן חלפתא( ת5 רבינא )א( א6 מַ דְ רִ י ך לַתַּלְמִידִ ים plain sense (of text); course (of river) n he mentioned H אלעָ זר בן רשב"י ת6 הונא ב"ר יהושע א5 יהודה בן בתירא )ב( ת3 ִבּ כְ דֵ י within the amount/time needed prep דְּ כַ ר one says ..., & the other says לֵיזִ יל אזל let him go; let us go מְ טָ א )מְ טוּ he reached; he arrived ) pl נֶ י חֱ זֵ י / נֶ חֱ זֵ י )אֲ נַן( (let us see (for ourselves ְּ פשׁ ָ ט - שׁ ִ י ָ ּ ת א m; שׁ ֵ ית six f יוסי בן יוחנן )איש ירושלם( ז1 רבינא )ב( א 7 עֵ רֶ ְך עִבְרִ י )כַּ ְּ מבוֹאָר בִּסְעִ יף 2( חַ ד אָ מַ ר... וְחַ ד אָ מַ ר H 1 1 2 1 2 1 2 1 2 1 2 3 1 . הערכים מסודרים לפי אל"ף-בי"ת, בדרך כלל הָ אֲ רַ ִּ מי בַּתַּ לְ מוּד הַבַּבְלִ י". בערכים אלו צבועות ב. משמאל לחלק ממילות הערך צויַ ן מספר for nothing; needlessly adv דַ ּ ל ! !who? interrog let him/us be concerned deduct! eliminate אתי let him bring; let us bring ּ ְ פ שׁ ִ י ָ ט א simple; self-evident adj ) שׁ ָ ֵ כ י ב he lay; he slept; he died )act prt אלעָ זר )בן שמוע( ת5 הלל הזקן ז5 יהודה בן טבאי ז3 ריש לקיש )=שמעון בן לקיש( א2 אזל אכל אכל אמר אמר אתי אתי בעי בעי גלי גלי גלי הדר ִבּ כְ דִ י adj pl f לֵ יחוּשׁ מִ י ? נַיְיתֵ י/נַיְתֵ י שׁ ְ ֵ כ י ב יוסי בן יועזר )איש צרדה( ז1 שורש בלי אותיות השימוש )כגון 'ד-' או 'ו-'(. באדום שלוש אותיות השורש )למשל: 'מִ י פּ ַ לְ גִ י'( העמוד ב"מילון ארמי-עברי לתלמוד הבבלי" שׁ ֹ ֶ רשׁ ֲ א ַ ר ִּ מי )כַּ ְּ מבוֹאָר בִּסְעִ יף 3א( חֲ דַ ת )חַדְתָּא/חַדְתִּ י , חַ דְ תֵּ י ( new 2 אמי א3 הלל )קובע הלוח( א4 יהודה )ב"ר אלעאי( ת5 בְּ נִיחוּתָ א gently"; not rhetorically Rashi's term" דִּלְמָא/דִּילְמָא perhaps; lest לֶ י חֱ זֵ י / לֶ חֱ זֵ י let him see; let us see מִ י...?! is it" ...?! rhet" נֵיכוׂ ל אכל let him eat; let us eat שְׁ כִ י ב pass prt מְ רַ ע WITH PROMO CODE: YUTOGO) someone gravely ill) יוסי ב"ר יהודה ת6 רמי בר חמא א4 בניין קַ ל קַ ל אַ פְ עֵ ל קַ ל אִ תְ פְּ עֵ ל קַ ל אַ פְ עֵ ל קַ ל אִ תְ פַּ עַ ל קַ ל פַּ עֵ ל אִ תְ פַּ עַ ל קַ ל strictness צ זביד יהודה )בר יחזקאל( 2 . מילות ערך המופיעות רק בהקשר עברי )כגון או חלקן )'אוקי/אוקים' — משורש קו"ם(. מאת מו"ר הרב פרופ' ע"צ מלמד )ירושלים ]123[ הַפְ נָיָה לְהַרְ חָבַת הַבֵּ אוּר )כַּ ְּ מבוֹאָר בִּסְעִ יף 3ב( ח ּ ו מְ רָ א אמימר א6 א5 א2 יוסי הגלילי ת4 שמאי הזקן ז5 ָבּ עֵ י prt ) ְ בּ עָ א he asks; he wants; he needs )past ְ דּ מָ א ) ְ דּ מֵ י blood; value (only in the plural) )pl )וְ(לִיטְעָמָ ְיך/)וְ(לִטְעָמָ ְיך but according to your מַ ּיָא water נֵ י לַ ף let him derive; let us derive שׁ ְ ִ כ י ַ ח )שׁ ְכִיחָ א common; frequent; familiar) f יהודה הנשיא )"רֶ בִּ י"( עבר אֲ זַ ל אֲ כַ ל אוֹכֵ יל אֲ מַ ר אִ י ְתּ מַ ר אֲ תָ א אַ ְ י י תִ י ְבּ עָ א אִ י ָבּ עִ י ְגּ לָ א גַּ ּלִי אִ י ַגּ ּלִי הֲ דַ ר 'בִּכְדֵ י'( — מסומנות )(. אבל לא סומנו ערכים בעת הצורך, נכתבו כל שלוש אותיות השורש תשנ"ב(, שבו יוכל הלומד למצוא הסבר רחב ּ חֲ זָ א ) חָ זֵ י he saw; he noticed; he realized )act prt צְ וַ ו ח )צָוַ וח he cried out; he protested) prt אסי )א( א1 זוטרא א6 ת6 יוסף א3 שמואל א1 "..." פֵּ רוּשׁ מִ לוּלִי )לִפְ נֵי פֵּ רוּשׁ עִ נְיָנִי( ַבּ עְ יָ א a (halakhic) problem n ָ דּ מֵ י reasoning (it is also difficult) resembling; is like prt מִ י ָבּ עֵ י / מִ ָבּ עֵ י ) מִ י ַ בּ עְ יָ א/מִ ַ בּ עְ יָ א prt )f נֵ י מָ א אמר !?let us/him say; shall we say שׁ ְ ַ ל ח (he sent (message); he removed (clothes זירא יהודה נשיאה )א( הָ לַ ְך אָ כַ ל הֶ אֱ כִ י ל אָ מַ ר ֶ נ אֱ מַ ר ּבָ א הֵ בִ י א ׁשָאַל; הָ יָה צָרִ יְך הָ יָהצָרִ יְך; ְנִׁש אַ ל ּגָ לָ ה ּגִ ּלָ ה הִ ְת ּגַ ּלָ ה חָ זַ ר עבריים המצויים גם בארמית )כגון 'הוּא הַדִּ ין'(. משמאל למילת הערך. לדוגמה: השורש אזל יותר )כמו בערך: 'תִּסְתַּ ּיַיםCARD ] 437['(, הגדרות THE GEMARA חֲ זִ י ) חַ זְ יָ א fit; proper; worthy; seen pass prt )f צ ּ ו רְ ָבּ א מֵ רַ ָבּ ַ נ ן a (young) Torah scholar אסי )ב( א3 א3 א1 ינאי א1 שמואל בר נחמני א3 )≠...( אַ זְהָרָ ה! אֵין לְהַחֲלִיף עִ ם... of the world"; of others; ordinary" אתי f it is questionable; it is necessary; it is needed let him bring; let him derive 3. כדי לסייע ללומד להבין טוב יותר את מילת משמאל למילת הערך 'לֵיזִ יל' מזמין את נוספות )כמו בערך: 'מַ סּ ִ יק ]248['(, צירופי מילים ָבּ עֵ י נָ א / ָבּ עִ י נַ ן I require/want; we require/want דְ ּ עָ לְ מָ א לַ יְיתֵי/לַ יְתֵ י נִ י נְ ה וּ (listening to; obeying prt they (are שְׁ מֵ י הּ ) שְׁ מַ הּ ( its name (is)"; is considered" אשי א6 חייא ת7 יהודה נשיאה )ב( א4 שמואל הקטן ת2 בינוני אָ זֵ י ל אָ כֵ י ל מַ אֲ כֵ י ל אָ מַ ר מִ י ְתּ מַ ר אָ תֵ י מַ ְ י י תֵ י ָבּ עֵ י מִ י ָבּ עֵ י ָ גּ לֵ י מְ גַ ּלֵי מִ י ַ ּ ג ּלֵי הָ דַ ר ב בֵּ ינוֹנִי פּ וֹעֵל )=פֹּעַל פָּעִיל בִּ זְמַ ן הוֹוֶ ה( חָ יְישׁ ִ ינַן we are concerned; we suspect צָ יֵית/צָאֵ ית ירמיה אas it is; intact ]79-75[ 4 ַ דּ עְ ָתּ א mind; knowledge; opinion; intent לֵיכָּא it is not; there is not; there are none מִ י ּ ג ׂ ו / מִ ּ ג ׂ ו ְ דּ - since; because conj נֵ יקוּ ם let him stand; let us stand שׁ ְ מַ ע מִ י ַ ּ נ הּ ! !deduce from it גמליאל )הזקן( ת1 חייא בר אבא א3 יהודה נשיאה )ג( א5 שמעון בן גמליאל )א( ת2 הֹולֵ ְך א ֹו כֵ ל מַ אֲ כִ י ל א ֹו מֵ ר ֶ נ אֱ מַָ ר ּבָ א מֵ בִ י א ׁשוׂאֵל; צָרִ יְך צָרִ יְך; ְנִׁש אָ ל ּגוׂלֶ ה ְמ ַגּלֶ ה מִ ְת ּגַ ּלֶ ה חוׂזֵ ר הערך נוספו שני סוגי הפניות: הלומד להתבונן בצורה זו במסגרת כל נטיית וביטויים )כגון: 'בֵּ י... '(, צורות דומות אך בְּעֵ ינָא/בְּעֵ ינֵיהּ ) ֲ ח ַ לשׁ ָ א he became weak; he took ill )f צְ ל ׂ ו תָ א prayer; the amida ישמעאל )בן אלישע( ת4 ז; נ זָ כָ ר; נְ קֵ בָ ה H ֲ ח ַ ל שׁ something; anything pron 1 שמעון בן גמליאל )ב( ת5 - - - א. חלק ממילות הערך הן צורות פועַ ל שורש אז"ל בלוחות הנטייה במדור "הַפּ עַֹ ל שונות )כגון: 'מַצְלֵ י' לעומת 'מְצַ ּלֵי ]264['( או בַּעַ ל חוׂב owner of debt"; creditor; lender" דָּ ק he was precise; he investigated לֵ יכוׂ ל אכל let him eat מִ י ִ דּ י /מִ ידַּ עַ ם ֵ נ י תֵ י אתי let him come; let us come שׁ ַ ּ ָ מעֵ י הּ his servant/disciple n ישמעאל ב"ר יוסי ת6 עתיד לֵיזִ יל לֵיכוֹ ל לוֹכֵ יל לֵ י מָ א לֵ י תֵ י לַ ְ י י תֵ י לִ י בְ עֵ י תִּ י ָבּ עֵ י )נ( לִ י גְ לֵ י לְ גַ ּלֵי ִתּ י ַ ּ ג ּלֵי )נ( לֶ י הֱ דַ ר ְ חֲ מִ י ר )חֲמִירָ א strict; stringent adj )f 2 צַ פְ רָ א morning המופיעות גם בלוחות הנטייה במדור "הַפּ ֹעַ ל הָ אֲ רַ ּמִי בַּתַּלְ מוּד הַבַּבְלִ י". הערות מאלפות )כמו על ערך 'נְ הִ י ]; .)']295 עַ ּיֵן עֶרְ כּ וֹ לְמַעְלָה; עַ ּיֵן עֶרְ כּ וֹ לְמַ ּטָה )בַּהֶמְשֵׁ ך( against the will of ְ ּ ד רַ ָבּ ַ נ ן of Rabbinic (not Biblical) origin/status לֵ י לַ ף let him derive; let us derive מִ ידִּ י...?! is it" ...?! rhet" נִ י תְ ֵ נ י (let him/us teach (in a text שׁ ְ ַ מ ְ ע ָ ּ ת א )שְׁמַעְתָּתָא an amoraic halakha ) pl דּ וֹ ר לוּחַ הַחֲכָמִ ים ז"ל כהנא )א( א1 שמעון )בן הלל( ת1 יֵ לֵ ְך ֹי א כַ ל יַ אֲ כִ י ל יֹ א מַ ר יָ בוׂא יָ בִ י א יִ ְׁשאַ ל; ְיבַּקֵ ׁש; יַ ְצ י רִ ְך ּתִ ּשָׁאֵ ל; ְּת הֵ א ְצ רִ י כָ ה יִ גְ לֶ ה ְי ַגּלֶ ה ּתִ ְת ּגַ ּלֶ ה יַחֲ זֹור בְּעַל/עַל כָּרְ ח- חֲ מִ י רָ א leaven; leavened bread; ĥametz n צְ רִ י כָ א text/argument) is necessary pass prt f) שמעון בן רבי תin the world; in general; merely 7 לֵ י מָ א אמר (let him/us say (tentatively מִיהָא/מִיהַת it was different; it made a difference let (G-d) write; let us write in any event; at least the art and science behind every deal ליצירה כהנא )ב( אCreated By: Edited by: ------Discover2 ְבּ עָ לְ מָ א ה נִכְתּ וׂב/נִיכְתּ וׂב שׁ ְ ָ נ א יוסי בן יועזר )איש צרדה( יוסי בן יוחנן )איש ירושלם( ציווי זִ י ל אֵ יכוֹ ל אֵ י מָ א ָתּ א אַ ְ י י תִ י ְבּ עִ י ְ גּ לִ י גַּ ּלִי הֲ דַ ר אַ ְ ּיי דֵ י )אַ +יְדֵ י( דּ - "עַ ל יְדֵיׁשֶ -"; ּכֵיוָן ׁשֶ - אֵ י תִ י בֵ י הּ : הֵׁשִ יבלֹו; ההִקְׁשָ לֹו  ' מְ תִ י ב ' אַף עַ ל גַּב דּ - אַף עַל ּפִיׁשֶ -; לַמְ רֹות...; ּבְ נִּגּוד... חַ מְ רָ א ) חֲ מַ ר wine )abs/cnstr ק ז1 לוי )בן סיסי( ת7 שמעון )בן יוחאי( ת5 א less 1 לֶ י עֱ בֵ יד / לֶ עֱ בֵ יד let him do; let him make מִ יהוּ also; even; indeed but; however ) ְ מ שׁ ַ ֵ ּ נ י he resolved (a difficulty); he )prt לֵ ְך! אֱ כֹול! אֱ מֹור! ּבוׂא! הָ בֵ א ! ְׁש אַל!ּבַּקֵ ׁש! ְּגלֵ ה! ּגַ ּלֵ ה ! חֲ זֹור! אוריאל בן מו"ר יצחק ומרשה Uriel Frank רב יצחק בן אברהם ושרה ז"ל, מתלמידי הרב אהרן ליכטנשטיין זצ"ל Rav Yitzĥak Frank יוחנן שרגא בן שמואל ז"ל ורבקה תבל"ט David L. Sachs ְבּ צִ י ר pl abs behold; here is נַ מִ י שׁ ַ ִ ּ נ י ת וֹ ג וּ הָיָ המְ עׂרֶ ה ּב-; ןּדָ ּב- ‘מַ יְירִ י’ אמר )וְ(יֵׁשאֹומְרִ ים )עַל ּפִי מָ סׂרֶת אַחֶרֶ ת(: ּ ּתֹאמַר )ׁשֶ הַּמִׁשְ נָהּתֹואֶמֶת( אֲפִ ּלּו הָ א / הָ - ) חֲ מָ ר , חֲ מָ רֵ י ( donkey יהושע בן פרחיה נתאי הארבלי מאיר ת5 שמעון בן שטח ז3 אַ - עַ ל...; אֶ ת... אַ יְירִ י בּ -  ) וְ (אִיתֵימָ א: אֲ פִ י לוּ תֵּימָ א: חֲ מָ רָ א it seems; it appears; it looks pass prt קָ א/ קָ - a particle/prefix that adds emphasis) 3750 זCopyright 2016: Yitzĥak Frank [email protected] and David L. Sachs [email protected] No part of this publication may be reproduced or transmitted in any form. ------2 © בָּר/לְבָר מִ - outside of; except for; besides 2 לִ י פְ ל וׂג / לִ פְ ל וׂ ג let him argue; let him distinguish מִ י חֲ זֵ י / מִ חֲ זֵ י נְ סֵ י ב / נְ סַ ב answered; he changed; he made a distinction he took/married; he mentioned נחמיה ת5 שמעיה ז4 מקור )לְ(מֵ יזַ ל )לְ(מֵיכַ ל לְ א וֹ כ וֹ לֵ י )לְ(מֵימַ ר )לְ(מֵיתֵ י )לְ(אָ תוֹיֵ י )לְ(מִ יבְעֵ י אִ י ָבּ ע וֹ יֵ י )לְ(גַ ּל וֹ יֵ י )לְ(אִ גַּ ּל וֹ יֵ י )לְ(מֶהֱדַ ר אַ גַּ ב... )אַ +גַּ ב( עַל ּגַּבֵ י...; עַ ליְדֵ י...; עַלּפִ י...; ּבִגְלַ ל... אַ ְ י י תִ י אתי הֵבִיא; רִ ּבָ ה; ּכָלַ ל ]24[ אִ י תְ ּ מַ ר/ אִ ְתּ מַ ר נֶאֱמַר )מִ ּפִי אָמֹורָאִ ים( ]66[ )הַּדֵעָההָאַחֶרֶ תאֹו נְסִּבֹות אֲחֵ רֹות( הָ א / הָ דָ א f; הַאי/הָדֵ ין this (one)m חַ סּ ֹ ו רֵ י מִ חַ סְּ רָ א to the present tense) "really/indeed" (the text) is surely missing ז הַ

ּ pass prt ז3 יהודה בן טבאי שמעון בן שטח )אִית+כָּ א( יֵ ׁש)ּכָאן(; אֶפְׁשָ ר )ל-( ּ ּ הֻּקַ ׁש )ל-(; הֻׁשְ וָ ה )ל-( אַ פּ ֵ י ק )ב: מַפִּ יק( הֹוצִיא; הֹוצִיאמֵהַ ּכְלָ ל; ּבִּטֵ א; לָמַ ד ַבּ ר son; fit for; liable to cnstr לֵ יקוּ ם / לֵ יקוּ let him stand; let us stand מִ י חַ ַּי יב/מִחַ ַ ּייב obligated; responsible נֶ עֱ בֵ יד / נֶ י עֱ בֵ יד let him/us do; let him/us make שׁ ַ ִּ פ י ר good; (it is) well/satisfactory 3500 – נחמן )בר יעקב( א3 ששת א3 )לָ (לֶ כֶ ת )לֶ(אֱ כֹול ְל הַ אֲ כִ י ל ל ֹו מַ ר )לָ (בוׂא ְ)ל(הָבִ יא )לִ ְ(ׁשאֹול; ְ)ל (בַ ּקֵ ׁש נִ ְׁשאֹול ְ)ל ַ(גּלֹות ְ)ל ( הִ ְת ַגּּלוׂת )לַ(חֲ זֹור אַ גַּ ב אוֹרְ חֵיהּ "עַל ּפִי ּדַרְּכֹו"; ּדֶרֶך אַ ּגַ ב אִ י כָּ א אִיתַּ קַשׁ /אִיתַּ ִ קי שׁ הָ א גּוּפָא קַשׁ ְ יָ א! !this (text) itself is difficult חַ סְ פָּ א shard; fragment of pottery נפק )מִןהַ ּכָ תּוב(; ּדָרַ ׁש; הֹוצִיא ייְדֵ חֹובָ ה dealing (with); speaking (of) prt קָ א מַ שׁ ְ מַ ע לַ ן prt he indeed teaches us ז4 שמעיה אבטליון נחמן בר יצחק א4 תנחומא א5 אַ ַגּ ב דּ - "עַ ל יְדֵיׁשֶ -"; ּכֵיוָן ׁשֶ - אִיכָּא בֵּ ינַיְיהוּ יֵׁש)הֶבְּדֵל הִ לְכָתִ י( ּבֵ ינֵיהֶ ם ]25[ אִיתְרְ מִי/אִתְרְ מִ י אֵרַע;הִ זְּדַּמֵ ן ַבּ ר ֵבּ י רַ ב yeshiva student; disciple ִ ל ישׁ ּ ָ ָ נ א language; expression; version מַ ְ י י רֵ י ְ נ ִ פ י שׁ much; many; numerous שׁ ְ ַ ק ל ) שָׁ קֵ י ל ( he took; he received; he removed אַ קְ נִ י )ב: מַקְ נֵי( הִקְ נָה;מָ כַר; הֶעֱבִ יר ל)רְׁשּות( אַחֵ ר הָא... )וְ(הָ א...... this ..., (but) that ָ ח שׁ ֵ י ב rising; standing; referring (to) prt considering; counting act prt 1 2 3 1 2 3 1 2 1 2 אַ ְ ג מְ רֵ י הּ לִּמֵ דאֹותֹו ‘ּגְמָרָ א’ אִיכָּא דְ ּ אָ מְ רִ י: יֵ ׁש )חֲ כָמִים( ׁשֶ אֹומְרִ ים: אִיתְּתָא/אִתְּתָ א אִ ּׁשָה; רַעְ יָ ה condemned to death לִישּׁ ָ נָא אַחֲרִ ינָא another version מָ יֵ ית ) מָ יְ י תִ י dying prt )pl ) נָ פֵ יק he went out; it resulted; )prt קָ אֵ י / קָ אֵ ים שׁ ְ ָ ר א ) שׁ ָ ֵ ר י he untied; he solved; he )prt ז5 הלל הזקן שמאי הזקן ר' יהודה בן בתירא )א( שורש הוי זבן זבן זבן חזי חזי חזי ידע ידע יהב/נתב יתב יתב מות 1 ַבּ ר קְ טָ לָ א ?(pass prt how (would) this (situation be נְ פַ ק )אֲגַ ר...( ְ יֵׁש )אֶפְׁשָ רּות( לְהַקְ ׁשֹות: 'ּפִירְ כָ א' אַ כַּ ִתּ י דַעֲ ִ ּי ן ַ א ְ קשׁ -GLOSSARYהִקְׁשָ ה; הֶעֱ לָה קֻׁשְ יָ ה הָא כֵּיצַ ד? ֲ ח שׁ ִ י ב he is really saying considered; important; notable אַ ְ ג רָ א ׂשָ ָ כ ר אִיכָּא לְמִיפְרַ ך: prt pl  קָ אָ מַ ר/קָ א- אָ מַ ר )רבן( שמעון )בן הלל( רבן גמליאל )הזקן( עקביא בן מהללאל ר' חנינא סגן הכהנים יונתן בן עוזיאל 2 ְבּ רָ א )בְּ נֵי/בְּ נִין son n )pl לֵ י ת )=לָא+אִ ית( is/are not valid מַ ְ י י תֵ י )מַ יְיתוּ/מַ יְיתִ י ( אתי permitted; he forgave; he began; he dwelled it was derived; he fulfilled his obligation bringing; deriving ליצירה ת1 הִּקִיׁש;הִׁשְ וָה;ּדִּמָה ּדָ בָר לְדָ בָ ר now; today; nowadays בניין קַ ל קַ ל פַּ עֵ ל אִ תְ פַּ עַ ל קַ ל אַ פְ עֵ ל אִ תְ פְּ עֵ ל קַ ל אַ פְ עֵ ל קַ ל קַ ל אַ פְ עֵ ל קַ ל אַ דּ - )אַ+דְּ ( עַדׁשֶ -; ּבִזְמַן ׁשֶ -;ּבִמְקֹום ׁשֶ - אִיכְפַּת לֵיהּ נָגַע לֹו; חָׁשַ ׁש אֶ ּלָ א... )אִם+לָ א( אֲ בָ ל...; אַ ְך...; רַ ק...; חּוץ מִ -אוֹצַר מִ ִּ ל אַ ְ ּיםקשׁ -וּמֻ נָּחִ ים הָ אִ י דָ ָ נ א )=הַאי+עִידָּ נָ א( ט )וּדְ(קָאָרֵ י לַהּ מַאי קָאָרֵ י לַהּ ? רבן שמעון בן גמליאל )א( רבן יוחנן בן זכאי ר' צדוק ר' חנינא בן דוסא ר' דוסא בן הרכינס שמואל הקטן ר' אליעזר בן יעקב )א(  אַ רְ עָ א אֶרֶץ; אֲדָמָ ה; ּכַּדּור הָאָרֶ ץ; ּפְ נֵי ָבּ רָ א outside; external adj לֵ י תֵ י אתי let him come ; let it be derived מִ י ּלְתָא/מִ ּ ְ לתָ א )מִ ּילֵי word; point; matter ) pl נָ פְ קָ א מִ ינַּהּ ;"it is derived from it" ת ת2 עבר הֲ וָ ה זְ בַ ן זַ ֵבּ י ן אִ י זְ דַּ ַבּ ן חֲ זָ א אַ חְ זִ י אִי)תְ(חֲ זִ י ְ י דַ ע א ֹ ו דַ ע יְ הַ ב ְ י תֵ י ב אוֹתִ יב מִ י ת אַ דְ ְ בּ רֵ י הּ הֹולִיְך אֹותֹו )לְפָ נָיו(; ּכִּבֵ דאֹותֹו ]7[ אִ ילֵימָ א: )אִ י+לֵימָ א( אִם נֹאמַר; אִ יּלּו נַּצִיעַ : 'לֵימָ א' אֶ ּלָ א אִם כֵּ ן... רַ קּבִתְ נַאי ׁשֶ - הַ א יְ ְך and (as for the one) who is involved with it, that (one); the former m ם י אִ ָ ּ נ ַ תּ רבן גמליאל )בׂׂ( )דיבנה( אבא שאול ר' יהודה בן בבא ר' אלעָ זר בן ערך ר' יהושע )בן חנניה( ר' אליעזר )בן הורקנוס( ר' יהודה בן בתירא )ב( אֲ בָל םהַאִ ֹלא...?! )רבים: אַרְ עָתָ א( הָאֲדָמָה; מְדִ ינָה; ׂשָדֶ ה )=בַּ ר+ִ י( my son ט וּ בָ א much; a great deal; many לִ י תְ ֵ נ י (let (the tanna) state (in the text מֵ י מְ רָ א the (halakhic) difference is ... memra; Amoraic statement 4000 ּ ְבּ רִ י ת3 הָ יָ ה קָ ָ נ ה מָ כַ ר נִ ְמ ּכַ ר רָ אָ ה הֶ ְר אָ ה נִ ְראָ ה/ הָ יָה רָ אּוי יָ דַ ע הוׂדִיעַ ָ נ תַ ן יָ ׁשַ ב הוׁׂשִ יב מֵ ת אַ דְּ הָ כִ י )אַ+דְּ +הָכִ י( "עַד ׁשֶ ּכָ ְך"; ּבֵ ינָתַ יִ ם אֵימָ א: אמר אׂמַר; אֱ מֹור! ]24[ אֶ לָא לָ או...?! הַ ב ! יהב !why has he really become involved with it? let ...! give ָתּ א ! אתי !(come (here "אֲבָל ּכָעֵ ת"ּכִדְ בָרֶיָך; אִ םּכְָך, הֲרֵ י...! ַ א שׁ ְ ַּ כ ח ; ַ א שׁ ְ ְּ כ ַ ח ן מָ צָא; מָ צָ אנּו  ‘מַ ׁשְ ּכ ַ חַ ּתְ ’ ) טַ עְ מֵ י at first glance; on the face of it adv taste; reason; reasoning; opinion )pl )מִ ינַּהּ from it; than it )f ַ נ ְ פ שׁ ֵ י ּ ה m ; ַ נ ְ פ שׁ ַ ּה himself/itself; herself/itself f ת4 ר' אלעָ זר בן עזריה ר' יוחנן בן נורי ר' יוסי הגלילי ר' עקיבא )בן יוסף( ר' ישמעאל )בן אלישע( ר' טרפון ר' אליעזר בן יעקב )ב( אַ ְ דּ מִ י פּ ַ לְ גִ י בּ - ּבִמְקֹוםׁשֶ ּנֶחְ לָקִ ים ּב- 'אַּדְ -' אֵימָ א: "לָ א". הָ ייִיתִ אֹומֵ ר: "לאׁ". אֶ ּלָא מֵעַתָּ ה...! בָּרִ י/בָּרִ יא certain; definite; healthy adj טַ עְ מָ א לִ כְ א וֹ רָ ה מִ ינֵּיהּ come (here and) listen 3750 – הָ וֵ י זָ בֵ י ן מְ ַ ז ֵבּ י ן מִ י ְ ז ַ דּ ַבּ ן חָ זֵ י חֲ זֵ י מַ חְ זֵ י מִי)תְ(חֲ זֵ י ָ י דַ ע מ ֹ ו דַ ע יָ הֵ י ב ָ י תֵ י ב מוֹתִ יב מָ ֵ י י ת Abbreviations הֲ דָ דֵ י he received; he accepted prt each other תָּא שׁ ְמַ ע! בינוני וְלָכֵן צְרִ יכָה לְהֵאָמֵ ר! ) לָא! צְרִ יכָ א:( אַ ּ ִ לי ָבּ א דּ - "עַ ל לֵבׁשֶ ל..."; לְפִי ׁשִיטַ ת... 'אַ -' ַ א שׁ ְ ְ מ ִ ע י ַ נ ן "הִׁשְמִיעַ לָנּו"; לִּמֵדאֹותָ נּו  מַ ' ׁשְ מַ ע ' prt f more Helpful Hints )נָקֵ יט he held; he seized; )prt קַ ֵבּ י ל ) מְ קַ ֵבּ ל ( ת5 רבן שמעון בן גמליאל )ב( ר' נתן ר' אלעָ זר )בן שמוע( ר' יוסי )בן חלפתא( ר' נחמיה ר' שמעון )בן יוחאי( ר' יהודה )ב"ר אלעאי( ר' מאיר אַ דַּ עְ ָתּ א דּ - "עַל ּדַעַתׁשֶ ל..."; ּבְכַּוָנָה ל- 'אַ -' צְרִ יכָ א! ≠ ָבּ רָ ְ י י תָ אan external tannaitic source 1 טְ פֵ י לִ כְ תּ וׂ ב / לִ י כְ תּ וׂ ב let (the Almighty) write מִ י ַ ּ נ סְ בָ א getting married נְ קַ ט !(Purchase the 42 volume set and(to a proof, solution, or a difficulty הֹווֶ ה קוׂנֶה מוׂכֵ ר נִ ְמ ּכָ ר רוׂאֶ ה רָ אּוי מַ ְר אֶ ה נִ ְראֶה/רָ אּוי יוׂדֵעַ מוׂדִיעַ נוׂתֵ ן יוׁׂשֵ ב מוׁׂשִ יב מֵ ת abs absolute (=not definite) m masculine )נ: אַ ּלִימָ א( חָ זָק; עָדִ יף; ּבַר סַמְ כָ א ֶ אשׁ ְ ָ ּ ת ַ ק ד "ׁשַּתָא קַדְמָאָ ה"; ּבַ ָ ּׁשנָה ׁשֶ עָבְרָ ה הֲ דַ ר he returned; he repeated; he reconsidered קְ דַ ם )קָדֵ ים he did (something) first; )prt ר' יהודה הנשיא )"רֶ בִּ י"( ר' פנחס בן יאיר ר' ישמעאל ב"ר יוסי איסי בן יהודה ר' אלעָ זר בן רשב"י ר' יוסי ב"ר יהודה סומכוס אַ ְ ּ דרַ ָבּ ה "עַלהַ ּגְדֹולָה"; ּגְדֹולָה מִ ּזֹו; לְהֶפֶ ְך אֵ י מָ א סֵיפָ א! אֱמֹור אֶת הַ ּסֹוף! ‘סֵיפָ א’ אַ ּלִ ים listed in the Grammar) לֵ יזִ יל אזל :not part of the Mishna) 1. Entries are listed alphabetically according to In the Glossary, the RED color of (at least) the Example =) לְ כַ ְ תּ חִ ּלָ ה/לְכַתְּחִ ּילָה in the first place; ideally מִ יעוּטָ א )מִ יעוּטֵ י he used/employed; he adopted minority; limitation )pl ת6 עתיד לֶ הֱ וֵ י / נְ הִ י לִיזְבֵּ ין לִיזַבֵּ ין נִ י זְ דַּ ַבּ ן לֶ י חֱ זֵ י לַ חְ זֵ י לִ י תְ חֲ ֵ ז י לֵ י דַ ע ל ֹ ו דַ ע לֵיתֵ יב לֵיתֵ יב לוֹתִ יב לֵ ימוּת act active n nounאַלְמָ א... הֲרֵי ׁשֶ-; מִ ּכָאן אָ נּו לֹומְדִים ׁשֶ - אֲ תָ א עבר ּבָא; הִ ּגִ יעַ הֲ דַ רafterwards; again adv 2 י it preceded; he anticipated ְתּ בַ ר ) ָתּ בַ ר he broke ) prt רבן גמליאל )ג( בן רבי ר' שמעון בן רבי ר' אושעיא/הושעיא )א( ר' חנינא בר חמא לוי )בן סיסי( ר' חייא אַ דְּ תָ ֵ נ י: ּבִמְקֹום ׁשֶ )הַּתַ ּנָא( מְ לַּמֵ ד: 'אַ ּד-' אֵ י מָ א רֵ ישָׁ א! אֱמֹור אֶת הָ ראׁׁש! ‘רֵיׁשָ א’ .(אזל first root-letter of that verbal form refers the chart under . וdisagreeing; differing prt pl to eat pl their first letter, disregarding prefixes such as ת7 ּ)אַ+לָמָ ה( "עַ ל מַ ה?" לָּמָ ה? ה)ּפְתִיחָ לְקֻׁשְ יָ ה( אֲ תַ אן לְ - הִ ּגַעְנּו ל-; חָ זַרְ נּו ל- ְבּ רַ ָתּ א )בְּ נָתָ א/בְּ נָ ן ( prt daughter לְ מֵ י כַ ל אכל מִ י פּ ַ לְ גִ י ס contradiction; calamity יִ ְה יֶ ה יִ ְקנֶ ה יִ ְמּכֹור יִ ּמָ כֵ ר יִ ְר אֶ ה יַ ְר אֶ ה ֵ י רָ אֶ ה יֵ דַ ע יוׂדִיעַ יִ ּתֵ ן יֵ ׁשֵ ב יוׁׂשִ יב יָ מּות )אַ+הָ א( adj adjective pass passive אַ ּל ָּ ָמ ה...? ,Most entries are Aramaic; items that appear learner to the corresponding form in the 4. The definitions presented on this card are .2 הַ ה ּ ו א that one; a certain one m יְ הַ ב ) יָ הֵ יב ( he gave קֳ דָ ם before; in the presence ofprep ַתּ בְ רָ א / ַתּ בְ רָ ה ר' יהודה נשיאה )א( ר' יהושע בן לוי ר' ינאי רב כהנא )א( רב )=אבא אריכא( רב אסי )א( מר עוקבא שמואל אַ הָ א עַ ל זֹאת אִ י ּ ְ מלִ י ְך / אִ ּמְ לִ י ְך נִמְ לַ ְך)ּבִפְ לֹונִי(; הִתְחָרֵ ט אַ תּ ּ ו ן אַ ּתֶ ם to learn; to derive "at peace"; it is appropriate מֵ י תִ י בִ י replying; refuting; objecting prt pl א1 ------אִלְמָ לֵא/אִלְמָ לֵ י... אִ ּלּו־לאׁ.../לּולֵ א...; אִ ּלּו.../לּו... H ִ ּ ב שׁ ְ ָ ל ָ מ א )יוֹמֵ י/יוֹמִ ין day; sun; Yom Kippur )pl לְ מֵ י לַ ף סָ בָ א the elder; old man; grandfather תּ ּו / תּ ּ ו ב more; again ליצירה ציווי הֲ וִ י זְבוֹן/זְבֵ ין זַ ֵבּ י ן אִ זְ דַּ ַבּ ן חֲ זִ י אַ חְ זִ י אִ י תְ חֲ ִ ז י הַ ב ִתּ י ב אוֹתִ יב אַ הֲ דָ דֵ י )אַ+הֲדָדֵ י( זֶה עַ ל זֶה; זֶ ה נֶגֶ ד זֶה; זֶה אֶ ת זֶ ה only in Hebrew contexts are marked: . Grammar chart. of necessity, quite brief and fairly simple. adv adverb pl plural הַ הִ י א that (one); that (baraitha or mishna) f י ׂ ו מָ א קוּ ּלָא ּ)קוּלֵי leniency; the easier practice )pl א2 ר' יוחנן ריש לקיש )=ר' שמעון בן לקיש( ר' אלעָ זר )בן פדת( רבה בר בר חנה רב כהנא )ב( רב יהודה )בר יחזקאל( רב הונא אֵ י מַ ר/ אֵ ימוּר )דּ -( אֱמֹור ׁשֶ)אֶפְׁשָ ר לְצַמְ צֵם אֶ ת אִם תִּ ָ מצֵ א / אִם )ּבָעִ נְיָןהַּקֹודֵם( ּתַ ּגִיעַ לְמַּסְקָ נָה אָ תֵ י )נ: אָ תְ ָי א( ב ּבָ א; )הַּדָ בָ ר( נִלְמָ ד in astonishment"; rhet Rashi's term H" אמר to say מִ כְּ דִ י now that; since conj הֱ יֵ ה ! ְקנֵ ה! ְמכֹור! הִ ּמָ כֵ ר ! ְר אֵ ה ! הַ ְר אֵ ה ! הֵ רָ אֵ ה ! ּתֵ ן ! ׁשֵ ב ! הֹוׁשֵ ב! )אַ+הֵ יָ יא( "עַל אֵ יזֹו?" ּבְנֹוגֵעַ לְאֵ יזֶה עִ נְיָ ן? ]124[ ּ בִּתְמִ יהָ )ה( ; he learns/derives; we learn/derive לְ מֵ י מַ ר סְבַר; סְבִירָ א )pass prt( לֵיהּ ;he thought ) וְ (תוּ לָ א but no more ם י אִ רָ וֹ מ אָ אַהֵ יָ יא? Some of the Aramaic verbal entries contain a Examples: (listed in the Grammar For a more substantial treatment, see the .3 יָ לֵ י ף יָלְפִ ינַן ר' אמי ר' אסי )ב( ר' חייא בר אבא עולא רב חסדא רב אושעיא/הושעיא )ב( רבּ ה )בר נחמני( רב יוסף prep prepositionהַּקְ בִיעָהסְמִ הַּקֹודֶמֶ יכוּת ת( cnstr]25[ constructתִּ ּימָצֵ י לוֹמַ ר: לֹומַ ר: אַ תְ רָ א / אֲ תַ ר מָ קֹום מִ י פּ ַ לְ גִ י הוּא הַדִּ יןthat is (also) the rule regarding ק ּ ושׁ ְ ָ ט א truth א3 - - - אַ הֲ נִ י הֶהֱ נָה; הֹועִ יל ָבּ תַ ר prep; לְבָתַ ר דְּ - after conj לְמֵימְרָ א...?! אמר is this) to say ...?! rhet) מִ כָּ ל מָ ק וֹ ם Tosefta; collection of baraithoth he held (an opinion); he understood in every case; in any event 4200 רבן גמליאל )ד( רבי שמואל בר נחמני ר' אבהו ר' זירא ר' אבא רב ששת רב נחמן )בר יעקב( מקור )לְ(מֶהֱוֵ י )לְ(מִ יזְבַּ ן )לְ(זַבּ וֹנֵי אִ י זְ דַּ בּ וֹ נֵ י )לְ(מֶחֱ זֵ י )לְ(אִיתְחֲ זוֹיֵ י )לְ(מֵידַ ע )לְ(אוֹדוֹעֵ י ) לְ ( מֵ י תַ ב )לְ(מֵיתַ ב )לְ(אוֹתוֹבֵ י )לְ(מֵימַ ת אֵ י מַ תpron pronounאֵ ימָתַי; מָתַ י? conj]25[ conjunction אַ ַּ מאי? )אַ+מַ אי(Talmudעַל מַ ה;לָּמָה?of The Practical מַּדּועַ ?corresponding entries .(קום under) א וֹ קִ י/ א וֹ קִ ים ;(פלג reference to the Grammar page where they (or chart under הֲ וַ א י she/it (f) was; I was ְ י מָ מָ א daytime; daylight ק ּ ושׁ ְ ָ י א difficulty; objection; contradiction תּוֹסֶפְתָּא ) וְ (אוׂמֵ ר: ּופָ סּוק נוׂסָ ף מוׂכִיחַ : ב H adj pl לְ מֶ י עֱ בַ ד / לְ מֶ עֱ בַ ד to do; to make מִכְּלָל דּ- from the rule that"; by implication" )לִ ְ(היוׂת )לִ ְ(קנוׂת )לִ ְ(מּכֹור הִ ּמָ כֵ ר )לִ ְ(ראֹות ְ)ל(הֵרָ אוׂת )לָ(דַעַ ת ְ)ל(הוׂדִיעַ )לָ(תֵ ת )לָ(ׁשֶ בֶ ת ְ)ל(הוׁׂשִ יב )לָ (מּות אִ ין! "הֵ ן!" ּכֵן! אָ כֵ ן! )≠ אֵ י ן( אָ מ ֹ ו רָ א Maggid"אֹומֵ ר";1991)=מְ פָרֵ Ariel ׁש/מְתֻרְ ּגְמָן(; חָ כָ :Jerusalem) ם similar forms) are listed under their respective But for those forms whose first root-letter is Dictionary ָבּ תְ רָ א ) ָבּ תְ רָ אֵ י ( since; because conj last; latest ְ י נ ּ ו קָ א )יְנוּקֵ י suckling"; child; schoolboy )pl" סְ בָ רָ א reason; argument; rationale )קָטֵ יל that supplement the Mishna he killed; he executed; he cut )prt 4000 – א4 ר' יהודה נשיאה )ב( הלל )קובע הלוח( ר' ירמיה רב נחמן בר יצחק אביי )"נחמני"( רבא )ב"ר יוסף( רמי בר חמא f feminine prt participle בְּאַפֵּי.../בְּאַ נְפֵּ י... ּבִפְ נֵי...; ּבְ נֹוכְ חּות... הוׂאִ יל ו- קְ טַ ל א וֹ קִ י/אוֹ קִ ים הֵקִים; הֶעֱמִ יד; ּפֵרֵׁש;סִ ּיֵם; מִ ּנָה to state (in a text)  מִ ַּ מאי? ?(from what (is your proof אֵין... אֶ ָּ לא... רַ ק... )רבים: אָ מוֹרָ אֵ י( ּבִתְ קּופַת הַּתַ .(2016 לְמּוד ,Koren )לְאַחַרof הַּתַ ּנָאִ division ים(; Books, a)רבים: בָּבֵ י(month pl Root and Binyan to help the learner see how missing, the entire three-letter root has been לְ מִ י תְ ֵ נ י / לְ מִ תְ ֵ נ י / לְ מִ י תְ ָנ א סַ ִ גּ י ) סָ גְ יָ א much; many; enough; possible ) f תּ ֹ ו רָ א ) תּ ֹ ו רְ תָ א ox )f א5 רבן גמליאל )ה( ר' יהודה נשיאה )ג( ר' תנחומא רב זביד רב פפא רב הונא ב"ר יהושע ּדֶרְֶך אֶרֶץ;הִתְ נַהֲגּות רְ אּויָ ה/מְ צּויָ הinf infinitive rhet rhetorical question בָּבָא ׁשַ עַר; ּפֶתַח;חֵ לֶ ק; מִׁשְ ּפָ ט ג הֲ וָ ה he/it (m) was ַ י רְ חָ א ) ַ י רְ חֵ י ( קְ טָ לָ א killing; death; execution n 1 2 1 2 1 2 1 2 3 4 1 2 3 4 א ֹ ורַ ח אַ רְ עָ א אִין, הָכִי נַמִ י! אָ כֵ ן,ּכָ ְך ּבֶאֱמֶ ת! מִי ׁשֶ חֹוזֵר עַלּדִ בְרֵי הֶחָ כָם ּומַ בְהִירָ ם לְ מַ ע וֹ טֵ י (to diminish; to exclude (from a category מִ ּ ֵ מי לָ אof itself; by itself; automatically רבן גמליאל )ו( אמימר רבינא )א( רב אשי מר זוטרא שורש נוח נוח נחת נחת נפק נפק סלק סלק סלק סלק עבד עבד עבד עבד בְּ גוֹ; בְּגַ וֵּיהּ . ּבְ sign תֹוְך.../ּב-; ּבְ radical תֹוכֹו/ּבֹוI used to say/think; I was saying; they fit into the verbal conjugation. added in RED with an adjacent ְ י תֵ יב ) ָ י תֵ יב he sat; he lived; he dwelled )prt סָ הֲ דֵ י pl )סָהֲדָ א it is accepted by us ; we've established witnesses ) singular תּ וּתֵי/תְּ חוֹתֵ י under; beneath; instead of prep א6 א ֹ ורְ חָ א ּדֶרֶ ְך; אֹפֶ ן; נֹהַ ג ‘אַ  ּגַבאֹורְחֵ יּה’ rootאִ ינְהוּ/אִ verbalינּוּן הֵ ם interrog interrogativeאַמְ טוּ/אַמְ טוּל... ּבִגְלַ ל...; ּבִׁשְ בִ יל... ָ גּ בֵ י collecting prt הֲ וָ ה אֲ מִ י נָ א from where (is the source)? interrog H קָ יְ י מָ א לַ ן בָּ דוּתָ א/בָּ רוּתָ א ּדֵעָ ה ּבְ דּויָה )וְלָכֵן יֵׁשלִדְחֹותָ ּה( ]f ]90/71 לְ ע וׂ לָ ם in reality; notwithstanding; always מְ נָ א ? סִ י מָ נָ א sign; identifying mark; mnemonic ִתּ י ָבּ עֵ י / ִתּ ָבּ עֵ י ;let it be a question א7 מרימר רבינא )ב( מר בר רב אשי רב אידי בר אבין בניין קַ ל אַ פְ עֵ ל קַ ל אַ פְ עֵ ל קַ ל אַ פְ עֵ ל קַ ל פַּ עֵ ל אַ פְ עֵ ל אִ תְ פַּ עַ ל קַ ל אִ תְ פְּ עֵ ל שׁ ַ ְ פ ֵ ע ל ִ א שׁ ְ ַּ ת ְ פ ַ ע ל אוֹרְ חֵיהּ הוּא זֹוהִי ּדַרְּכֹו הָרְ גִילָ ה )אִין+הִ יא(  אֲ מִ ינָא/קָ אֲ מִ י נָ א אֹומֵר אֲ נִי;אֲ נִי חֹוׁשֵ ב/מִתְ ּכַּוֵ ן ַ גּ בֵּ י / לְ גַ בֵּ י I would have said/thought next to; with regard to; towards prep ַ י ִתּ י רָ א )יַתִּירְתָ א ( more; extra; superfluous קִ ים לֵיהּ )לְ הוּ he is certain )pl אִ ינִי?! ּכְָך הִ יא?! )≠ אֵ י ִ נ י ( ְבּ דִ י דֵ י הּ ; ְבּ דִ י דַ הּ ּבְׁשֶ ּלֹו/ּבֹו־עַצְ מֹו; ּבְׁשֶ ּלָ ּה/ּבָּה־עַצְמָ ּה לְעֵיל/לְעֵילָא (up; above; earlier (in the text מָ נָא/מָ אנָ א )מָ אנֵי she/it should require vessel; utensil; garment ) pl נָ ח אַ ַנּ ח נְ חַ ת אַ חֵ י ת נְ פַ ק אַ פֵּ י ק סְ לֵ י ק סַ ֵּ ליק אַ סֵּ י ק אִ י סְ ַתּ ּלַק עֲ בַ ד אִיתְעֲבִ יד שׁ ַ ְ ע ֵ ּ ב י ד ִ א י שׁ ְ ַ ּ ת ְ ע ַ ּ ב ד אוֹרָ יְיתָ א ּתֹורָה; סֵפֶרּתֹורָ ה 'ּדְאֹורָ יְיתָ א' אֲ מַ ר )ב: אָ מַ ר( אָמַ ר; ּפֵרֵׁש;חָׁשַ ב/הִתְ ּכַּוֵ ן הֲ וֵ י נַ ן / הֲ וֵ י נָ א we were ַ י תְ מֵ י pl )יַתְמָ א orphans )s סֵ י פָ א (he stood; he stood up; it remained end; latter clause (in a mishna/baraitha עבר אֱ ינִישׁ ; אֱ ינָשׁ ֵ י אִיׁש; אֲ נָׁשִ ים ‘אָמְרִי אֱ ינָׁשֵ י’ בַּהֲדֵ י... H עִ ם... ַ ּ ג בְ רָ א man; person קָ ם אוּרְתָּ א עֶרֶב;ּתְחִ ּלַת הַ ּלַיְלָ ה א אִ י ָבּ עֵ אָ ימַ תר לָ ְ)=אִ ך י+ ָבּ עֵ ר'... ית( אֵאֹומֵר י מָ)=הָ א!יָה יָכֹול לֹומַ ר( לְ ָך ר'... : אִ י ת )=יֵשׁ ( there is; there are; it has validity אַ סְ מַ כְ ָתּ א ;a conditional promise/obligation לָ קֵ י he) is punished (by flogging( prt) מַ ּ נ ּ ו ? )=מַ אן+הוּא( ?who is he סַ ֵּליק he removed; he dismissed ֶתּ י הֱ וֵ י / ֶתּ הֱ וֵ י / תּ ְ הֵ א let it be; it will be נָ ח הִ ִ ּנ י חַ ָ י רַ ד הוׂרִ יד יָ צָ א הוׂצִ יא עָ לָ ה סִ ּלֵ ק הֶ עֱ לָ ה הִ ְס ּתַ ּלֵ ק עָ ׂשָ ה נַ עֲ ׂשָ ה ׁשִ ְע ּבֵ ד הִ ְׁש ּתַ ְע ּבֵ ד אִ י סּ ּ ורָ א אִּסּור; ּדָ בָר אָסּור; ּדִ ינֵי אִ ּסּור וְהֶּתֵ ר ַבּ הֲ דֵ י דּ - "עִם ׁשֶ -"; ּבִזְמַן ׁשֶ - גַּוְונָא/גַּוְנָ א )גַּוְונֵי color; nuance; manner )pl )וְ(הַ וֵּינַן בַּהּ and we had raised an issue about it כ קַ ּמָא ) קַ ּ ָ מ ְ י י תָ א first ) f ) וְ (אָ זְדָ א לְטַעֲמֵיהּ )וְהַהֲ לָכָה ׁשֶ ל ר'...( הֹולֶכֶתלְׁשִיטָ תֹו אֲ מַ ר מָ ר : אָמַר הָאָ !(alternative דֹון/הֶחָ this) כָ ם: say ‘מָ ר',32if[ you want[ אִית לֵיהּ Scriptural) support (for a halakha not explicitly he has; he is entitled; he can; he agrees) לְ קַ ּ ֵ מי הּ before him מַ ִ ּ נ י ? )=מַאן+הִ יא( ?refutation; contradiction "who is it (f)?" whose is it נִ י חָ א )נ( מַ ַ ּ נ ח נָ חֵ י ת מַ חֵ י ת נָ פֵ י ק מַ פֵּ י ק סָ לֵ י ק מְ סַ ּלֵק מַ סֵּ י ק מִ סְ ַתּ ּלַק עָ בֵ י ד מִיתְעֲבִ יד ְ מ שׁ ַ ְ ע ֵ ּ ב י ד ִ מ שׁ ְ ַ ּ ת ְ ע ַ ּ ב ד אַ - אֱ י סַ ּ ְ מיַ הּ ? ! )הַאִם(אֶמְחֹוק regarding אֹותָ ;at ּה?! on;‘סַּמִ י’ ] ]39 זֶה םעִ זֶ ה; ּבְיַחַ ד הֵ י ? ?which סְ לֵ יק ) סָ לֵ יק prt m, סָ לְ קָ א before; in front of prep he went up; )prt f ְתּ י ּ ו בְ ָתּ א בינוני אֲ זַ ל )ב: אָ זֵיל( הָ לְַך; נָסַע; אָ זַל; נִגְמַ ר ‘ּכְמַ אן’ אִ י ַ גּ ּלִ י אָמַ רto light ר'... came)שֶּׁׁשָמַ it עּבְאָ זְנָיו ;revealed ׁשֶ(אָמַ wasר it ַבּ הֲ דֵ י הֲ דָ דֵ י (stated in the Pentateuch ּ ג ּ ו דָ א shore; wall; leather container כְּ ג וׂ ן like; such as; for example קַ ּמֵי אֵ ְיפוּך! הֲ פֹוְך )סֵדֶר הַּמִׁשְ נָה/הַּבָרָ יְיתָ א(! ]26[ אֲ מַ ר ר'... אֲ מַ ר אִ י תְ חֲ זִ י / אִ תְ חֲ זִ י / אִ י חֲ זִ י it was seen; it was fit לְ קַ ּמַן (before us; further on (in our learning מְ נָלַן/מְ נָא-לַ ן? ?(it was completed; it was effective; it happened from where (do) we (derive תֵּימָא/תֵּימַ ר אמר you will say נוׂחָ ה מַ ִ ּנ י חַ יוׂרֵ ד מוׂרִ יד יוׂצֵ א מוׂצִ יא עוׂלֶ ה ְמ סַ ּלֵ ק מַ עֲ לֶ ה מִ ְס ּתַ ּלֵ ק עוׂׂשֶ ה נַ עֲ ׂשֶ ה ְמ ׁשַ ְע ּבֵ ד מִ ְׁש ּתַ ְע ּבֵ ד אַ ַ גּ ב )אַ +גַּ ב( on the basis of; by means of prep ְבּ הֶ דְ ָ י א ּבְפֵרּוׁש;מְפֹורָ ׁש; ּבְגָ לּוי ?... .before him; before us H which (halakha) of R מִ דּוֹת וְשׁ ִ עוּרִ ים אַ חְ וִ י )ב: מַחְ וֵ י( הֶרְאָה; רָמַז; הִדְ ּגִ ים ְ ) אִ ר'...י ָ ּ ג רֵ י pl( ר'... he tied; he bound; he forbade roof גּ וּ פָ א the statement itself הֵי רַ בִּי...? )=כְּשׁ ֶ - ( when קַמֵּ יהּ; קַ מַּ ן - - - אֵ יפוּך אֲ נָ א?! )הַאִם( אֶהֱ פֹוְך/אַחֲ לִ יף?! ] אִ 26[י ָ ּ ג רָ א אִיתְחֲ זֵק/אִתְחֲ ּבָטֵ ל;זֵק ׁשֹובֵ ת it was established/known אֲ סַ ר H כַּ ד לְ רַ בּ ֹ ו ֵ י י (to include; to widen (the scope מְ סַ ַ ּייע ) מְ סַ ְ ּיי עָ א aiding; supportingprt )f סָ לְ קָ א דַ ּ עְ ָתּ ְך?! !?"would it "arise (on) your mind ִתּ י נַ ח (it would be appropriate (sometimes עתיד תֵּ י ַ נ ח )נ( לִ ינַּח/נַנַּ ח לִינְחוֹ ת נַ חֵ י ת לִ י פּ ֹ ו ק לַ פֵּ י ק לִ י סַּ ק לְ סַ ּלֵק לַ סֵּ י ק לִ סְ ַתּ ּלַק לֶיעֱבֵ יד לִיתְעֲבִ יד ִ ל שׁ ְ ַ ּ ת ְ ע ֵ ּ ב י ד אַ חֵ י ל )ב: מַחֵ יל( חִ ּלֵל; ּפָדָ ה; מָחַ ל אַ גַּ ב אוׂרְ חֵיהּ by the way; incidentally אֲ מַ ר ר'... "אָמַ ר ר'... מִ ּׁשּום ר'..."; אָמַ ר ר'... ְבּ טֵ י ל (which was previously quoted in part) הֵ י אַ ְך? ?how? how can it be? what is the law קָ מִ י פּ ַ לְ גִ י/קָא-מִ י פּ ַ לְ גִ י they really disagree אִיפְּכָא/אִפְּכָ א לְ הֶ פֶ ְך ‘ּתֵ יפּוְך’ אִידִ י וְאִידִ י (this and that; both (sources/cases בֵּ י... ּבֵ ית...; ּבֵית מִדְרָׁשׁשֶ ל...; ּבֵ ין...; ּבְ -; אַף עַ ל גַּב דְּ- ;... in spite of (the fact) that ּכְ דִ י needlessly; anonymously; by itself adv מַ סּ ִ יק receive: you will reverse (elements in the text) ְ it might have ְ bringing up; concluding; claiming prt he replied to him; he refuted him סָ לְ קָ א ַ דּ עְ תָּ ך אֲ מִ י נָ א תֵּ יפוּך ּתָנּוחַ יַ ִ ּנ י חַ ֵ י רֵ ד יוׂרִ יד יֵ צֵ א יוׂצִ יא יַ עֲ לֶ ה ְי סַ ּלֵ ק יַ עֲ לֶ ה יִ ְס ּתַ ּלֵ ק יַ עֲ שֶ ׂ ה יֵ עָ שֶ ׂ ה יִ ְׁש ּתַ ְע ּבֵ ד אַחֲרִ ינָא; אַחֲרִיתִ י אַחֵר; אַחֶרֶ ת ‘לִיּׁשָ נָא אַאַחֲרִ ַ גּ ב ינָא’ דְּ - since ְ conj מִ שּׁ ְ מֵ י הּ דּ - ּבְׁשֵ ם ר'... אֵ י תִ י בֵ י הּ )גָּזְרִ י+אֲ נַ ן( we decreed; we prohibited הַ יְינוּ H i.e.; this is מ he indeed teaches us אִיצְטְרִ יך נִצְרְַך; הָ יָה צָרִ יְך )לְהֵאָמֵ ר( ְ (the other (one/opinion ּבְ תֹוְך...; קְ בּוצָה ׁשֶ ל... ]even though ]79-75 ָ ּ ג ְ ז רִ י ַ נ ן in order that conj קָ מַ שְׁ מַ ע לַ ן נֶ פַ ח ְ שׁ ֶ ַ ט ח ------1 הַאִ ם...?!; וְכִ י...?! אִ י דָ ך אֲ מַ רִ י מַ אָ רְ ּתִ י and some say ּכְ דֵ י לְ - מַ ּסְ קָ נָ א arisen (on) your mind" (that) I would say ... the upshot; the conclusion" ִתּ י פּ ׂ ו ק נפק לֵ י הּ ;"let it be derived by him" מַ דְ רִ י ך לַתַּלְמִידִ ים ציווי אַ ַנּ ח נְ חֵ י ת אַ חֵ י ת פּ ּ ו ק אַ פֵּ י ק סַ ק סַ ֵּ ליק אַ סֵּ י ק אִ י סְ ַתּ ּלַק עֱ בֵ י ד אַ ּטוּ...?! אַ ְ ג מְ רֵ י הּ אִ י ְ ּקלַע/אִ ְ ּקלַ ע נִקְ לַע;הִ זְּדַּמֵ ןhe taught him )וְ(אִיתֵימָ א אמרּבֵין הַ ְמָ ּׁשׁשֹות )ּכְנִיסַת הַ ַ ּׁשּבָ ת ( ִגּ י סָ א side; direction; brother-in-law הֵיכָ א? where? interrog מַ אי? what (is it)? what (is the ruling)? interrog קָ נֵ י acquiring; entering into a commitment 2 אִ יהוּ אָ מְ רִ י/קָ אָ מְ רִ י אֹומְרִ ים (he/it (m ֵ ּ ב י שׁ ִ ְ מ שׁ ֵ י אַ פּ ּ ו מָ א through the testimony; on the edge כְּוָותֵיהּ/כְּוָתֵיהּ it is doubtful to him pass prt like him אֵיפָ ה )=18 קַ בִּ ים( 21600 סמ"ק אַ ּמָה עַל אַ ּמָה 2079 סמ"ר הַ ּנַ ח ! רֵ ד ! הוׂרֵ ד! צֵ א ! הוׂצֵ א! עֲ לֵ ה ! סַ ּלֵ ק ! הַ עֲ לֵ ה ! הִ ְס ּתַ ּלֵ ק ! עֲ ׂשֵ ה ! אַ ּטוּ... ּבִגְלַ ל...; מִ ּׁשּום... cnstr הִקְ ּפִ יד; ּכָעַ ס (citing a different tradition) מְ סַ פּ ְ קָ א לֵיהּ סַ ּמִי! !(let him derive it (from a different source) delete (the difficult part of the text בנושא המידות רַ בּ וּ הדעות. אע"פ שאין אנו מוסמכים להכריע ביניהן להלכה, לצורכי 1 אַ ְ ג רָ א )אֲגַ ר- אִ י ְ ּקפַ( ד reward; wages; rent ֵבּ י תְּ רֵ י )קְ בּוצָהׁשֶל( ׁשְ נַיִ ם ִ ּ ג י רָ א )גִּירֵ י arrow )pl הֵיכָא דּ - where; in a case where conj מֵ אֵ י from which interrog קָ פֵ י ד caring (about); (he is) particular  Create impactful business Receive mentoring from Master the fundamentals אֵ י ן 1 אָ מְ רִ י אֱ ינָשׁ ֵ י: אֹומְרִים אֲ נָׁשִ ים )ּפִתְ ּגָם (f)עֲמָמִ itי( she אֲ פִ י ּלוּ תֵּימָ א (you may say (that the text fits כּ וּ ּלָא )כּ וּלֵ י- all; the whole; each )cnstr אִ י... /אֵ י... אִ י הִ י / it is logical; it makes sense pass prt - - - אִ י ּקְרִ י/אִ ְ ּקרִ י ִ נ קְ רָ א אִיתְּמַר/אִתְּמַ ּבֵ רי ָ נ תַ ִ י אמרם (it was stated (by amoraim מִ סְ ַתּ ְבּ רָ א סְ פֵ י קָ א a doubt; an uncertainty 1 ֵתּ יקוּ !(let (the issue) stand (unresolved כַּ בֵּ י צָ ה 50 סמ"ק לימוד בחרנו בספרו של הרב הדר יהודה מרגולין, "הידורי המידות", ירושלים תשע"ו. בֵּית כּ וֹ ר )=x 30 בֵּית סְאָ ה( 15,595 מ"ר מקור )לְ(מֵ ינַ ח )לְ(אַ נּוֹחֵ י )לְ(מֵיחַ ת )לְ(אַ חוֹתֵ י )לְ(מִיפַּ ק )לְ(אַפּ וֹקֵ י )לְ(מִיסַּ ק )לְ(סַ ּל ֹ ו קֵ י )לְ(אַסּ וֹקֵ י )לְ(אִסְתַּ ּל ֹ ו קֵ י )לְ(מֶיעֱבַ ד )לְ(שׁ ַעְבּ וֹדֵ י ִ א שׁ ְ ַ ּ ת ְ ע ּ ב ֹ ו ֵ ד י 2 אַ דְּ - )=אַ+דְּ ( until; while; instead of ) וְ ( אָ מְ רִ י לַ הּ : "וְאֹומְרִיםאֹותָ ּה"; וְיֵׁש מֹוסְרִ ים: בֵּ ינֵי בֵּ ינֵי/וּבֵ ינֵי (even (the opposing opinion גַ ּ ּלִ י ) גַּ ּל וֹ יֵ י he revealed; he indicated )inf הֵיכִי? ?how מַאי אִירְ יָא? ?(why "single out" (this case קְ רָ א / קְ רִ י ) קָ רֵ י prt, קְרִ י! he read; he cited )imp אִ י... אִ ם/אִ יּלּו...; אֹו... אִ י ּקְרִ י/אִ ְ ּקרִ י2 קָרָ ה; ּבָ א ּבְמִקְרֶה;הִ זְּדַּמֵ ן אַ ּיְידֵ י דְּ - since; because כּ וּ ּלֵי עָלְמָא the whole world; everyone מֵ עִ י ָ ּקרָ א from the beginning; originally סְ תָ מָ א unspecified/anonymous; ordinary תִּיקְשׁ ֵי/תִּקְשׁ ֵי it will be difficult אנו מודים לו על עזרתו האדיבה. לדעות נוספות ולהרחבה )למשל, בשיעור כַּזַּיִ ת(, )לָ(נּוחַ ְ)ל(הָ נִיחַ )לָ(רֶדֶ ת ְ)ל(הוׂרִ יד )לָ(צֵ את ְ)ל(הוׂצִ יא )לַ(עֲ לוׂת ְ)ל ( סַ ּלֵ ק ְ)ל(הַעֲ לוׂת ְ)ל ( הִ ְס ּתַ ּלֵ ק )לַ(עֲ ׂשוׂת ְ)ל ( ׁשַ ְע ּבֵ ד הִ ְׁש ּתַ ְע ּבֵ ד אַ דְ ְ בּ רֵ י הּ he had him go ahead; he honored him ) וְ ( אָ מְ רִ י לַהּ כְּדִ י: וְיֵׁש מֹוסְרִים אֹותָ ּה ּבְלִיׁשֵ םאֹומְ רֹו אִ בֵּיעֲתָ י ַתּ ַ א;ּ קשׁ בֵּיעֵ / ִ יא ַ ּ ת ּקַשׁ ּבֵיצָה; /אִיתַּ ּבֵיצִ ִ ּקי שׁים it was compared ְ ּ ג לִ י מָ א )גְּלִימֵ י garment; cloak )pl הֵיכִי דָּמֵי? ?how? what is the case מַאי בֵּ ינַיְיהוּ? esp. Scripture); he called; he termed) 1 אִי... אִ י... אִ ם... אִ ם...; אֹו... אֹו... רְאָ יָה; טַעֲ נָה;הֹורָאָה; ּדִ ּיּון (he was dealing (with); he was speaking (of אַ פּ ֵ י ק )מַפֵּ יק prt( נפק ;like; similar to; according to; when; if he took out; he derived כַּגְּרוֹגֶרֶ ת )=3/ בֵּיצָ ה( 16.66 סמ"ק ראה בפורטל הדף היומי: daf-yomi.com/midot בֵּית סְאָ ה )=x 24 בֵּ ית רוֹבַ ע( 520 מ"ר אִירְ יָא/אִרְ יָ א אַ ְ י י רִ י בִּישָׁ א/בִּישׁ רַ ע כִּ י / כְּ - מְ עַ כֵּ ב ) מְ עַ כְּ בָ א it is indispensable prt )f 2 תֵּיתֵי אתי let it come; it will be derived אִ י אָ מְ רַ ְתּ ּבְׁשָ לֹום )=נֹוחַ( אִםאַּתָה אַ דְּ אֹומֵ הָ כִ ר... י meanwhile אָ מְ רִ ינַ ן; אָ מְ רִ י תּ ּ ו אֹומְרִים אֲ נַחְ נּו; אֹומְרִים אַּתֶ ם אִיתְרְמִי/אִתְרְמִי pl it happened )גְּמִ יר what is (the halakhic difference) between them? H how (do) you find this (case)? learning (from an oral tradition) )s ע ) קְ רָ אֵ י pasuk; Biblical passagen )pl אִישׁ ְתִּיק/אִשׁ ְתִּ יק ׁשָ תַ ק אתי ( he brought/included (in a category ּבְׁשִ עּור )זְמַ ן(... ;he excluded; he produced; he expressed ְ ּ ג מִ י רִ י הֵיכִי מַשׁ ְכַּחַתְּ לַהּ ? but "is it" ...?! rhet קְ רָ א / קְ רָ אָ ה 1 2 1 2 1 2 3 1 2 אַ ְ י י תִ יאֲ נָ א ; אֲ נַ ן אֲ נִי; אֲ נַחְ נּו בִּכְדֵ י... H )וְ(כִ י...?! מְ עַ ּלֵי ) מְ עַ ּלְ יָ א excellent; beneficial; normal adj )f ְתּ לָ א / ְתּ לָ ה ) ָתּ לֵ י he hung; )act prt כַּ ּזַיִת )גודל של זית( 5 סמ"ק בטבלת "נֶפַ ח" סודרו לפי אל"ף-בי"ת מידות של נוזל )לוג ורביעית( ושל מוצק )כל השאר(. בֵּ ית רוֹבַע )הַ ַ ּקב( 21.65 מ"ר שורש עלל עלל פלג פלג קום קום קום שׁ א ל תוב תני תני בִּשׁ ְ לָמָ א... אַ ְ דּ מִ י פּ ַ לְ גִ י instead of (their) disagreeing ]62[ אִיתְּתָא/אִתְּתָא he fulfilled on behalf of another woman; wife ַ ּ ג מְ לָ א ) ַ ּ ג מְ לֵ י camel; bridge )pl )=מִ ּ ֶ מנּ וּ ( from him/it (m); than he/it מַ אי דּ - act prt that which; what; whatever relative pron )קַשׁ ְ יָ ין it is) difficult adj f )pl) אִישׁ ְתְּ כַ ח נִמְ צָא; הִתְ ּבָרֵ ר there is; there are; it is possible ִבּ כְ דִ י לְחִ ּנָם;לְ ֹלא צֹרֶ ְך הֵ י מֶ ּ נ ּו in this manner; like this עֲ בַ ד ) עָ בֵ יד ( he did; he acted; he made ַ ק שׁ ְ ָ י א אִ י אֶ פְ שׁ ִ י אֵיןרְ צֹונִי; אֵ ינִי רֹוצֶ ה אִ י כָּ אאַ נְתְּ/אַתְּ אַּתָה; אַּתְ H כִּי-הַאי/כְּהַ אי גַּוְונָא ַ מ ֲ ע ֵ ל י שׁ ַ ְ ּ ב ָ ת א he suspended; he connected; he attributed "eve of the Sabbath"; Friday בטבלת "זְמַ ן" מובאים הזמנים לפי קצב האכילה וההליכה של אדם ממוצע. בניין קַ ל פַּ עֵ ל קַ ל אִ תְ פְּ עֵ ל קַ ל פַּ עֵ ל אַ פְ עֵ ל קַ ל אַ פְ עֵ ל קַ ל אַ פְ עֵ ל אַ דַּ עְ ָתּ א דְּ - אִישׁ ְתְּרִ י/אִשׁ ְתְּרִ י הֻ ּתַ רwith intention for בְּ אַ כַּ נִיחוּתִָתּ י א ּבְ ת;נַַחַ )רש"י:( ֹלא ּכְקֻׁשְ יָה; ּכִרְאָ יָ הstill; yet אַ קְ נִ י ) מַ קְ נֵ י he transferred possession; he sold ) prt ְ ּ ג מָ רָ א an oral tradition; learning; discussion n הֶ י ֵ ּקשׁ ; הֶ ּיקֵישׁ ָא/הֶ ּקֵישׁ ָא/הֶ ֵ ּיקשׁ ָ א מַ א י הָ וֵ י עֲ לַ הּ ? (what will (the halakhic ruling ) עֲ בִ י דָ א made; about/likely (to) pass prt )f קָ תָ ֵ נ י/קָ א- תָּ ֵ נ י the tanna) really states) כּ וֹ ר )=30 סְאָ ה( 0.216 מ"ק כַּ גְּרִ יס=עִ גּוּל בְּ קֹטֶ ר: 16.5 מ"מ אִ י אֶ פְ שׁ ָ ר אֵ ין יְ כֹלֶ ת; ֹלא נִּתָ ן אִיכָּ א אַ בֵּ סְ ְבּ רָ הּ / אַ ינַיְיהוּ סְ ְבּ רָ אthem הִסְ ּבִיר between אֹותָ ּה(there's (a difference כִּי הֵיכִי דְּ- just as; in order that עֲ בִ יד it is) dependent (upon)pass prt f) אִ י ת יֵ ׁש;נִמְ צָא;קַ ּיָם; ּתָקֵ ף ]26[ )רבים: ְבּ עוּ ( ׁשָאַ ל; ּבִּקֵׁש; רָ צָה; הָ יָה צָרִ יְך be about it (= the previous issue)? 1 מַ עֲ רָ בָ א west (of Babylonia); Eretz Yisrael ַתּ לְ ָ י א עבר עָ ל עַ ֵ ּייל פְּ לַ ג אִ י פְּ לִ י ג קָ ם קַ ֵ ּיים א ֹ ו קִ י שׁ ְ ֵ א י ל אֵיתִ יב/אוֹתִ יב ְתּ ָ נ א אַ תְ ִ נ י אַ ְ ּ דרַ ָבּ ה on the contrary אַ סְ מַ כְ ָתּ א סִּיּועַ מִ ּלְׁשֹון הַ ּכָ תּוב לַהֲ לָכָהׁשֶאֵ ינָּה ְ בּ עָ אֶ אּלָ א rather; except for; but; only ַ א ְ ק שׁ - he objected; he raised a difficulty ָ ּ ג מְ רִ י ַ נ ן a (halakhic) analogy (based on pesukim) we learn (from tradition); we decide עֲ דִ י ף )עֲדִ יפָ א H better; superior prt )f לוֹג )=6 בֵּיצִ ים( 300 מ"ל אִי הָכִ י... םאִ ּכֵ ן )הֲרֵ י...( יֵׁש לֹו; יָ כֹול/חַ ּיָ ב)ל-(; סֹובֵ ר/מַסְ ּכִ יםאִיכָּא דְּ אָ מְ רִ י H there are some who say )וְ(כִי תֵּימָא and if you should (tentatively) say ר תַּלְ מוּד לוֹמַ ר a (Biblical) teaching says ְ נִ ְכנַ ס הִ ְכנִ יס חָ לַ ק נֶ ְחלַ ק עָמַד; קָ ם קִ ֵ ּי ם הֶ עֱ מִ י ד ׁשָ אַ ל הִ ְק ׁשָ ה ׁשָ נָה; לָמַ ד לִּמֵד; הִ ְתנָ ה אִית לֵיהּ instead of (the tanna's) stating מְפֹורֶׁשֶ ת ּבַּתֹורָה;הִתְחַ ּיְבּות מָ מֹונִית ָבּ עֵ אֶ י ּלָ)נ: א ָ בּ עְ יָאִםא; כֵּ ן רבים: ׁשֹואֵל; מְ בַּקֵ ׁש; רֹוצֶה; צָרִ unless יְך ;"he compared; he drew an analogy 2 "but if indeed ְ ּ גרֵ י דָ א mere; unqualified הָ ְך that (one); the former f )לְ(מַאי הִלְכְתַָ א? ?(to what halakha (does this apply מַ פֵּ י ק prt נפק ('אַפֵּ יק' :taking out; deriving (see יַחַס בֵּין מַטְבֵּ עוֹ ת ֹא רֶ ך ְ ז מַ ן אִ י נַמִ י... "אֹוּגַ ם" )=אֹו(; "אִ ם ּגַ ם" אַ דְּ)=אֲפִ תָ ֵ נ ּלּו( י] it is possible to refute ְ ]23 אַ קְּ שׁ - wherever ע ֹ ו בָ דָ א )עוֹבָדִ ין adj/n pl 1 act; deed; conduct; incident )f אִ י תְ חֲ זִ י / אִ י חֲ זִ י נִרְאָ ה; נִגְלָה; נִהְ יָה רָ אּוי אִיכָּא לְמִיפְרַ ך מִּתֹוְך הֲ נָחָהׁשֶ ֹּלאיִצְטָרֵ ְךלְקַ ּיְמָ ּה ]39[ ָבּ עוּ ( ב ‘אִ יּבָעֵ ית’ H כָּל הֵיכָא דְּ- prt רַב/רַ בָּא/רַ בָּ ה ) רַ בְ רְ בֵ י ( (big; great (one ְתּ לָ תָ א m ; תְּ לָ ת three f סְאָ ה )=6 קַ בִּ ים( 7200 סמ"ק בינוני עָ יֵ י ל מְ עַ ֵ ּייל פָּ לֵ י ג פְּ לִ י ג מִ י פּ ַ לְ גִ י )רבים( קָאֵים/קָ יְימָ א )נ( מְ קַ ֵ ּיים מוֹקִ י)ם( שׁ ָ ֵ א י ל מְתִ יב/מוֹתִ יב ָתּ ֵ נ י ַתּ ְ נ ָ י א )נ( מַ תְ ֵ נ י "נִצְרַ ְךלֹו )לַעֲ ׂשֹות...("; הָ היָ לֹו )ל-( on this; about this אֶ ּלָא לָאו...?! !?... Aramean"; non-Jew rather (is it) not" ַ ּ ג רְ מָ א ) ַ ּ ג רְ מֵ י bone )pl הָ כָ א here; in this context מַ אי? לָ או...?! what (are the circumstances)? rhet מְ פָ רֵ ק resolving (a difficulty); unloading אִ י סָּ ר =8 פְּ רוּטוֹ ת אַ ּמָ ה )=6 טְפָחִ ים( 45.6 ס"מ אִ י ָבּ עִ י לֵיהּ )ל-( אַ הָ א אִיתְחֲ זֵק/אִתְחֲ זֵ ק הֻחְ זַק; נֹודַ ע )ב: אָסַ ר( אָסַר; קָׁשַ ר; he cared הִּטִילאִ ;him ּסּורit concerned ַבּ עְ יָ א )רבים: בַּעְ יֵ י( ׁשְאֵ הלָ )ּבַהֲ לָכָ ה( אֲ רַ ּ ָ מאָ ה / אֲ רַ ַּ מאי is) all from him"?! rhet)" עִ י דָּ נָ א cnstr 2 time; period; fixed time בִּכְדֵ י אֲכִילַת פְּרָ ס לפי רמב"ם 3 דַּ ּק וֹ ת אֲ סַ אִיכְפַּת ר לֵיהּ H כָּל כְּמִ ינֵּיהּ ?! !?... (he is able; he canprt pl is (the text) not (referring to רַב/רַ בָּא/רַ בָּ ה ) רַ ב ( teacher; master ְתּ מָ ְ נ ָ י א m ; ַתּ מְ ֵ נ י eight f 1 נִ ְכנָ ס מַ ְכנִ יס חוׂלֵ ק חָ לּוק חֲלּוקִ ים עוׂמֵ ד/עוׂמֶדֶ ת ְמ קַ ֵ ּי ם מַ עֲ מִ י ד ׁשוׂאֵ ל מַ ְק ׁשֶ ה ׁשוׂנֶה ְׁשנּויָ ה ְמ לַ ּמֵ ד ; מַ ְתנֶ ה אִ יבַּעְ יָא לְ הוּ: נִׁשְאֲ לָה םלָהֶ )=עַ ליָדָם(; ׁשָאֲ לּו: ]land; country; ground; bottom; field; earth but "from now" ]3 ְ ּ גרָ מָ א causing; indirect causation הָכָא בְּמַאי עָסְקִ ינַ ן? מָ צֵ י )מָ צוּ ( ,through YU’s real estate practitioners with of financial analysis עִ שָּׂ רוֹן )= 10/ אֵיפָ ה( 2160 סמ"קrelationships אַ הֲ דָ דֵ י upon/against each other בְּעֵ אֶ ּ ָ לינֵיהּא מֵ עַ ָתּ ה ּבְעֵינֹו; ּכְמֹו ׁשֶ הּוא; ּבְֹלא ׁשִ ּנּוי אַ רְ עָ א !?is his claim to be accepted עַ ּיֵיל ) מְ עַ ּיֵיל he brought in; he inserted ) prt דִּ ינַר זָהָ ב =25 דִּינְרֵ י כֶּסֶ ף אֶ צְ ַבּ ע 1.9 ס"מ - - - אִילֵימָ א )אִי+לֵימָ א אמר ( (what (does the text come) to teach? if we say (tentatively רְ ב ּ ו תָ א greatness; noteworthy point; import תּ ְ ָנ א ) תָּ ֵ נ י he learned/stated; he repeated )prt ּ עתיד לֵיעוֹ ל לִ י עַ ֵ ּייל לִיפְ לוֹג לֵ יקוּם/תֵּ יקוּ )נ( לְ קַ ֵ ּיים לוֹקִ י)ם( ִ ל שׁ ְ א ֹ ו ל לוֹתִ יב לִ י תְ ֵ נ י לַ תְ ֵ נ י אִ יבָּעֵית אֵימָ א...! אִם אַּתָ הרֹוצֶה, אֱ מֹר... )ּבְ אׂפֶן אַחֵ ר(! ָבּ עִ י נַ ן ) ָבּ עִ י+אֲ נַ ן; שֹואֲ(is difficultלִים it אָנּו; מְ proposal בַקְּשִׁים thatאָ נּו;he found; we found (= according to ָ ּ ג רַ ע here with what (situation) are we involved? it is less; it is inferior prt 1 מַ אי לְמֵימְרָ א? מְ צִ י עֲ תָ א the middle (clause) f בִּכְדֵ י אֲכִילַת פְּרָ ס לפי רש"י 4 דַּ ק וֹ ת אַהֵ יָ יא? ?(about which (element מוקדש על?on whichידי רב יצחק פרנק אמרבהוקרה sayובתודה say (reinterpret)! I will ַ א שׁ ְ ַּ כ ח ; ַ א שׁ ְ ְּ כ ַ ח ן כְּ ל וּ ם anything pron עַ ֵ ּיין ) מְ עַ ֵ ּיין he analyzed; he examined ) prt פְּרָ ס )=4 בֵּיצִ ים( לפי רש"י 200 סמ"ק דִּינַר כֶּסֶ ף =192 פְּ רוּטוֹ ת זֶרֶ ת )=3 טְפָחִ ים( 22.8 ס"מ אִ י ַ גּ ּלִ י נִתְ ּגַּלָה; נֹודַ ע אֵימָ א! יחיד: ָבּ עֵ י נָ א ( רֹוצִיםאָ נּו; צְרִ יכִים אָ נּו (what (support for that conclusion רַ ָבּ ַ נ ן our sages; students in the beth midrash ַתּ ָ ּ נ א ) ַתּ ָ ּ נ אֵ י tanna (a sage whose words )pl יִ ּכָ נֵ ס יַ ְכנִ יס יַ ְחלֹוק; ְי חַ ּלֵ ק יַעֲ מֹוד/ּתַעֲ מֹוד ְי קַ ֵ ּי ם יַ עֲ מִ י ד יִ ְׁש אַ ל יַ ְק ׁשֶ ה יִ ְשׁנֶ ה ְילַּמֵ ד; יַ ְתנֶ ה ּ he let us hear"; he taught us according to the opinion of" הָ כִ י so; this; in this manner 2 מַ א י מַ שׁ ְ מַ ע ? מְ צַ ּלֵי praying; reciting the amida prt אַ הֲ נִ י I would have said: "No!" he benefited; it was effective אַ ִ לי ָבּ א  דְ ּ - ַ א שׁ ְ ְ מ ִ ע י ַ נ ן ד כְּ לוּם...?! is it" ...?! rhet" עִ י ּלָ וֵ י הּ on it/him; on top of it מָ נֶ ה =100 דִּינְרֵ י כֶּסֶ ף טֶפַ ח )=4 אֶצְבָּ עוֹ ת( 7.6 ס"מ מַ הֲ לַ ְך מִ יל 18 דַּ ּק וֹ ת - - - אִ י ָ ּ ג רָ א ; אִ י ָ ּ ג רֵ י ּגַג; ּגַ ּגֹות לזכרו של הרב ד"ר אהרןאֵימָא "לאׁ !"ליכטנשטיין זצ"ל בַּעַ ל חוֹב מַ לְ ֶ ו ה is indicated (by the pasuk)? rhet רָ הִ י ט appear in a mishna or a baraitha); an expert running; rushing; moving quickly prt פְּרָ ס )=3 בֵּיצִ ים( לפי רמב"ם 150 סמ"ק ציווי ע וֹ ל עַ ֵ ּייל פְּ ל ֹ ו ג קוּ ם קַ ֵ ּיים א ֹ ו קִ י שׁ ְ א ֹ ו ל אוֹתִ יב ְתּ ִ נ י אַ תְ ִ נ י H אַ ּלִ ים ) אַ ּ ִ לי מָ א powerful; superior; authoritative )f אֶשׁ ְתָּקַד/אֶישׁ ְתָּקַ ד )=שׁ ַתָּא קַדְמָאָ ה( last year הָכִי הַשׁ ְתָּ א?! !?now (is it really) so מַ ִ ּקי שׁ ) מַ קְּ שׁ ִ י comparing prt )pl אִידִ י וְאִידִ י... זֶה וָזֶה;אֵ ּלּו וָאֵ ּלּו... )וְ (אוׂמֵ ר and (Scripture also) states אֵ י מָ א סֵיפָ א...! !(quote the end (of the text בְּעַל/עַל כָּרְ ח- נֶגֶד רְ צֹונ- דּ - / דִּ י that; for; of כְּלַפֵּי towards; opposite; against עֵ י נָ א (at committing halakhoth to memory eye; appearance; spring (of water ולהבדיל בין חיים לחיים ?The Reference Guide to the Talmud the majority; larger portion what difference does it make ר וּ ָבּ א סֶ לַ ע =4 דִּינְרֵ י כֶּסֶ ף מִ יל )=2000 אַ ּמָ ה( 912 מטר ְ הִ ּכָ נֵ ס ! הַ ְכנֵ ס! חֲ לֹוק! עֲ מֹוד! קּום! קַ ֵ ּי ם ! הַ עֲ מֵ ד ! ְׁש אַ ל ! הַ ְק ׁשֵ ה ! ְשׁנֵה! ְל מַ ד ! לַּמֵד! הַ ְתנֵ ה! ְ he came; he arrived הָ כִ י נַ מִ י מִ סְ ַתּ ְבּ רָ א so it also stands to reason )לְ(מַ אי ָנ ְפ ָקא מִ ינַּהּ ? מִ ּק ַּמֵי before; prior to; on account of prep קַ ב )=24 בֵּיצִ ים( 1200 סמ"ק מַ הֲ לַ ך פּ ַ רְ סָ ה 72 דַּ ּק וֹ ת אִ י דָ ך הָאַחֵר; הַ ּלָה; הַ ְ ּׁשאָ ר 'תַ נְיָאא וׂ קִאִידָ ְך'י/אוׂ קִ ים ;he established; he maintained אֵ י מָ א רֵ ישָׁ א...! !(quote the beginning (of the text ְבּ עָ אַ לְ לְמָ מָ א א ּבָעֹולָם; ּבְדֶרֶ ְך that ּכְלָל; follows סְתָם; itרַ ק;consequently אֲ תָ א דָּ א / דְּ נָ א this (one) f כְּמַאן )אָ זְלָ א(...??like whose opinion does it go עָ ל/ עֲ יַ יל ) עָ יֵ יל he came in; he entered) prt ַתּ ָ ּ נ א קַ ּמָא (the firsttanna (quoted in a text פְּ ר ּ ו טָ ה המטבע הזול ביותר פַּרְ סָ ה )=4 מִילִ ין( 3.648 ק"מ מקור )לְ(מֵיעַ ל )לְ(עַ ּי וֹ לֵ י )לְ(מִיפְלַ ג )לְ(אִפְּ לוֹגֵ י )לְ(מֵיקָ ם )לְ(קַ ּי וֹ מֵ י )לְ(אוֹקוֹמֵ י )לְ(מִשׁ ְאַ ל )לְ(אוֹתוֹבֵ י )לְ(מִיתְ נֵי )לְ(אַתְ נוֹיֵ י לרב ד"ר משה דוד טנדלר שליט"א הָ כִ י קָ אָ מַ ר this (is what) he is really saying )בְּ(מַאי קָמִ יַּפ ְלִג י? ?about what do they disagree מַ קְ נֵ י transferring possession; selling prt רְ וָוחָא/רְ וָחָא space; ease; a lot (of); profit אִ יהוּ; אִיהִ י הּוא; הִ יא (he consulted he reconsidered ְ ְ he finished; he interpreted (a text ְבּ צִ אַ י ּר ל ָּמָה ּ)=אַ+לָמָּפָ ה( חֹות (why? (introduces a difficulty אֲ תַ אן לְ- we have come (back) to דְ ּ א וׂרָ יְ יתָ א of Torah origin or status כְּ עֵ י ן against your will"; necessarilyadv ְ similar to; like" 4 1 2 1 מַ הֲ לַ ְך 10 פַּרְ סָ אוֹ ת יוֹם אֶחָ ד אִ י ּ ְ מלִ י ך / אִ ּמְ לִ י ך ; from which pasuk עַ ל כָּ רְ חָ ך תַּ נָּאֵי הִיא; כְּתַ נָּאֵ י רְ בִיעִ ית )/ לוֹג= /1 בֵּיצִ ים( 75 מ"ל שׁ ֶ ֶ ק ל =2 דִּינְרֵ י כֶּסֶ ף רִ יס )=266.6 אַ ּמָ ה( 121.57 מטר ְ)ל ( הִ ּכָ נֵ ס ְ)ל ( הַ ְכנִ יס )לַ(חֲ לֹוק )לַ(חֲ לֹוק )לַ(עֲ מֹוד ְ)ל ( קַ ֵ ּי ם ְ)ל(הַעֲמִ יד )לִ ְ(ׁשאֹול ְ)ל ( הַ ְקׁשוׂת )לִ ְ(שׁנוׂת ְ)ל(לַּמֵ ד; ְ)ל ( הַ ְתנוׂת אִ יזִ י... אִ םּכֵ ן...; ּובְכֵ ן... ]24[ מורַ י ורבותַ י במשך יותר מיובל שנים בָּר/לְבָ ר )מִ -( חּוץ )מִ -(; מִ ּלְבַ Hד... (m pl) הָ כִ י קָ תָ ֵ נ י this )is what( he is really teaching מֵאֵי קְרָ אָה/קְרָ א? מַ קְ שֵׁ י raising a difficulty; objecting prt ר ּ ו חָ א wind; breath; spirit; illness להעתיק כל חלק מפרסום זה. אין לשכפל או א ׂ ורַ ח אַ רְ עָ א good manners; usual custom אִ לְ מָ לֵ א / אִ י לְ מָ לֵ א / אִ לְ מָ לֵ י if not; if indeed אַ תּ ּ ו ן you )=דְּ +בֵ י( it is (a controversy between) tannaim (it is) written (in Scripture) pass prt of the house of; of the school of אֵ י מַ ר/ אֵ ימוּר )דְּ -( ... say (tentatively) that דְּ בֵ י H כְּ תִ י ב ?(can one derive this point) עֲ לַ הּ (n pl regarding it (= that text/issue H 1 הַ ּלָה ) הַ ָּ ללוּ this/that one; the other )pl מַ קְּ שׁ ִ י ַ נ ן )=מַקְּ שׁ ִ י prt+אֲ נַ ן( we compare רַ חֲמֵי/רַ חֲמִ ין mercy; prayer א ׂ ורְ חָ א road; journey אִ ם ִתּ ּמָצֵא/תִּ ּימָצֵ י לוֹמַ ר ... if you conclude to say אָ תֵ י ) אָ תְ ָי א coming; (it is) derived prt )f )=דְּ +בִיתְ הוּ( of his house"; his wife" תָּ נ ּ ו רַ ָבּ ַ נ ן (the sages stated (in a baraitha אֵ י מַ ת when דְּבִיתְ הוּ ְ ְ ְ מַאי שׁ ְ נָא? ?why did (this case) differ עָ לְ מָ א (the Merciful (G-d); the Torah the world; people (in general 2 אַ תְ ִ נ י he taught (an oral tradition); he stipulated הִלְכָּך/הִילְכָּ ך )=הוֹאִיל+וְכָ ך ( therefore ל מָ ר master; title for an unordained amora רַ חֲ מָ ָ נ א א ׂ ורְ חָ א /אוׂרְ חַהּ ; אוׂרְ חֵיהּ its usual manner אִין! !yes! indeed אַ ַּ מאי )=אַ+מַ אי(? ?on what? for what? why ַ ּ ד בְ רָ א we are dealing (with) prt 1 field תָּ ֵ נ י חֲ דָ א a tanna) states one baraitha) הִ לְ כְ תָ א / הִ י לְ כְ תָ א a halakhic tradition/ruling לְ - to; for מַ אן? who? whom? interrog עָ סְ קִ י נַ ן )=עָסְקִ י +אֲ נַ ן( רִ י בּ ּ ו ָ י א /רִ בּ ּ ו ָ י א )רִ יבּ וּיֵ י greater part; ) pl .H Torah; Pentateuch; Torah scroll Real Estate Network experience in every sector. modeling, deal-making אַ תְ קֵ י ן gold he established; he instituted מֵ רֵ י שׁ and (a tanna) states about it "from the beginning"; originally א וׂרָ יְ יתָ א amora (as opposed to a tanna); one who דַּ הֲ בָ א ) וְ ( תָ ֵ נ י עֲ לַ הּ אֵין... אֶ ָּ לא... not ... but ...; only אָ מ ׂ ו רָ א H 2 מַ אן דּ - amplification; extension (ofhalakhic scope) (the) one who; whoever relative pron ) אֲ תַ ר place; locality )abs הַ נְ ה ּ ו those pl לְ - )=אֶ ת ( (untranslated: direct-object indicator) ְ מ שׁ ַ ֵ ּ ו י making; appointing; considering prt פ א ּ ורְ ָתּ א transmits a lesson to the audience loudly and clearly yes, (your point) is indeed so! evening אַ תְ רָ א דְּ הָ א )=דְּ +הָ א( H "for behold"; because; for/of this תָּ ֵ נ י תַּ נָּא קַ ּמֵיהּ דּ - an expert at committing אִין, הָכִי נַמִי! not ... but ...; only מָ א נֵ י pl )מָ אנָ א s( ('מָ נָ א' :bread; loaf H (see his halakha) follows) אַ תְ ר ּו place; his/its place they issued a warning הָ נֵ י these pl לֹא... אֶ ָּ לא... מַ שּׂ וֹי/מַ שּׂ אוֹ י burden פּ ּ ו מָ א mouth; opening רִ י פְ ָתּ א ... halakhoth to memory recites in front of אָ זְדָ א לְטַעֲמֵיהּ אִ ינְהוּ/אִ ינּוּן (they (m אַמְ טוּ/אַמְ טוּל because of prep דּ וּכְתָּ א; דּ וּכְתֵּיהּ ... we have applied (this) only מִ ּ ג ׂו out of; from prep consistently) his (own) principle) הָ נֵי מִ ּילֵי... (these words (apply only in this case לָ א אֲ מַ רַ ן אֶ ָּ לא... ִ משׁ ּ ּ ו ם in the name of; on account of prep פּ ּ ו ק ! נפק !go out רֵישׁ גָּ לוּתָא it is stated (in a baraitha) head of the (Babylonian) exile אִ ינִי?! is it so?! rhet אֲ מִ י נָ א I (would) say; I mean; I think ב דּוּמְיָא דְּ- analogous to; like מִ ְ דּ - from (the fact) that; since conj תּ ַ ְ נ ָי א הָ נִ י חָ א )=הָ א+ נִ י חָ א( this is appropriate/reasonable )וְ(לָא הִ יא! !(small amount; a little because; since conj but it is not (so ֵ ר י שׁ ָ א )רֵישׁ head; the first clause )abs ְ אֲ זַ ל ) אָ זִ יל he went; he traveled; it went away )prt )אֱ ינָשׁ ֵ י man; person; someone )pl אֲ מַ ר ) אָ מַ ר he said; he meant; he explained ) prt דַּ וְקָ א/דַּ וְוקָא exactly; literally; exclusively 1 ִ משׁ ּ ּ ו ם דּ - פּ ּ ורְ ָתּ א ) וְ ( תַ ְ נ ָי א אִידָ ך and another (baraitha) is taught אֱ ינִישׁ /אֱ ינָשׁ בְּ אַ פּ ֵ י / בְּ אַ ְ נ פּ ֵ י those pl ְ in the face of; in the presence of לָ א מִ י ַ בּ עְ יָ א (it is not necessary (to state/ask מַ ה ? he threw; he raised; imp prt what? how? interrog ) מַ חְ וֵ י f m he showed; he indicated )prt הָ נַ ך ַ מ שׁ ְ ַּ כ ַ ח ְ ּ ת ) ַ משׁ ְ ַּ כ ח prt + אַ ְתּ ( you find פִּ ירְ כָ א refutation; contradiction רְ מָ א ) רָ מֵ י , רְ מִ י ( ... a baraitha) is stated like) אַ חְ וִ י אִ י סּ ּ ו רָ א prohibition; forbidden object; ritual law אָ מַ ר לָ ְך ר'... R. ... would say to you בָּבָא )בָּבֵי gate; clause; unit; section )pl דִּידִי; דִּידֵ יהּ ; דִּ י דַ הּ whereas; just as; since conj 2 H of mine; of his; of hers תַּ נְ יָא כְּוָותֵיהּ דּ- ַ ה שׁ ְ ָ ּ ת א )=הָא+שׁ ַעְתָּ א( now adv לֹא נִצְרְ כָא/נִצְרְ כָה אֶ ָּ לא...... it is needed only מַ ה he imposed (an obligation); he put on H )מַחֵ יל H prt f he desecrated; he redeemed; )prt מִ שּׁ ְ מֵ י הּ דּ - )=בְּשׁ ֵ ם ( in the name of פּ ִ י רְ קָ א a baraitha) is also stating this chapter; public lecture; time period) אַ חֵ י ל אֱ י סַ ּ ְ מיַ י הּ ? ! shall I delete it (= that halakha)?! rhet אֲ מַ ר מָ ר the master has stated ְ בּ ג וׂ within; inside; about דָּ יֵ י ק )דָּ יְיקָ א ( examining carefully; deducing מַ ה אֲ נִ י מְ קַ ֵ ּים? ?... how (then) do I explain תַּ נְ יָא נַמִי הָכִי he forgave; he transferred sanctity ַ ה שׁ ְ ָ ּ ת א ּ ד - now that ...; since conj לָא! צְרִ יכָא no! (this text) is necessary ) פּ ְ לִ יג he disagreed; he divided/ )pass prt )וּ(רְמִ ינְהוּ/)וּ(רְמִ ינְהִ י! )=רְמִי+אִ ינְהוּ/אִ ינְהִ י( אֵ ְיפוּך! !(reverse (elements of the text אֲ מַ ר ר'... אֲ מַ ר ר'... within it; about it דֵּ ין/דֵּ ן/דְּ נָ ן H this (one) m מַ שׁ ְ מַ ע teaching; indicating prt פּ ְ לַ ג תְּ ֵ נ י נָ א / תְּ ֵ נ י נַ ן we have (already) learned בְּגַ וֵּיהּ/בְּגַ וַּהּ/בְּגַ וֵּויהּ/בְּגַ וַּוהּ this would be appropriate H ָ ל א שׁ ְ ָ נ א there is no difference מַ ה )מָצִ ינוּ(... אַ ף... but pit them (against each other)!" just as (we have found" אַ חֲ רִ י ָ נ א )אַחֲרִיתִ י law; legal claim; a logical inference another )f הָ תִ י נַ ח/הָא-תִּ י נַ ח split; he distributed/shared; he differentiated meaning (of a Biblical passage) n תְּ ִ נ י ת ּ ו הָ you have (already) learned it אֵ ְיפוּך אֲ נָ א?! Amora A said (quoting) Amora B (directly) shall I reverse (the order)?! rhet בָּ דוּתָ א/בָּ רוּתָא fabrication; a false opinion דִ ּ י ן /דִּ ינָ א in this case) ..., so too (in that case) ... H מַ שׁ ְ מָ ע (!but note the contradiction between them ) 1 הָ תָ ם there; in that context לֹא שׁ ָ נוּ אֶ ָּ לא...... half they applied (the text) only = אַ ּטוּ...?! H "is it ...?!" rhet )בְּ(דִ י עֲ בַ ד )=בְּ+דְ +אִ י+ עֲ בַ ד( ְ H ְ מ שׁ ַ עְ ְ בּ דִ י subjugated (properties) prt pl פַּ לְ ָ ּ ג א תּ ְ ַנ ן (revised edition) and we have stated/learned (in a mishna) אִיפְּכָא/אִפְּכָא the opposite; the other way around אָמַר ר'... מִשׁ ּ וּם ר'... ; אֲ מַ ר ר'... מִשּׁ ְמֵיהּ דּ... ְ בּ דִ י דֵ י הּ m ; ְ בּ דִ י דַ הּ regarding him; regarding her/it f )וְ(הָ תַ ְ נ ָי א...!/)וְ(הָא תַּ נְ יָ א...! לָ א ו1 )לָאוִ ין no; not; (Biblical) prohibition )pl ַ מ ה ַ נ ְ פשׁ ָ ך? ?(what is your desire (to argue רְ ע ּ ו תָ א ) רַ עֲ וָ א will; desire n )abs אַ טוּ speaking; expressing itself prt "in (a case) where one had done"; after-the-fact on account of prep 2 פְּ ל ּ ו גְ ָתּ א controversy; difference; division )וְ (תִסְבְּרָ א/)וְ (תִ יסְבְּרָ א?! !?but do you think so ּ אִ י פּ ְ לִ י ג Amora A said in the name of Amora B (indirectly) he disagreed; it was divided בַּ הֲ דֵ י together) with prep) 2 מְהַדַּר/מִיהַדַּ ר pursuing zealously; seeking prt ִ מ שׁ ְ ַ ּ ת ֵ ע י ) רַ פְ ָ י א weak; loose; uncertain adj )f but behold (a baraitha) is taught ...! 1 לָ או...?! prt (is it) not ...?! rhet רָ פֵ י if; or conj ִ דּ י קָ א refuting; objectingprt it is precise/exact pass prt f ּ פְ לַ ח ) פּ ָ לַ ח ( he served; he worshipped תִּ סְ ַתּ ּיֵים let it be settled; it will be clarified אִ י )לְ(אִיצְטָ רוׂפֵי (to join; to be counted (with אֲ מַ רִ י I said; I stated ַבּ הֲ דֵ י דּ - while conj מַ הְ ַ דּ ר bringing back; repeating; replying prt מְ תִ יב/מוׂ תִ יב ) רָ תַ ח it boiled; he became angry )prt H 2 )וְ(הָ תְ ַ נ ן...!/)וְ(הָ א תּ ְ ַנ ן...! לָאו דַּ וְקָא not necessarily; not exclusively ) פּ ְ לִ י גָ א f, פּ ְ לִ י גִ י divided; disagreeing )pl רְ תַ ח אִ י they state ְ ְ not adv מַ תְ ֵ נ י ) מַ תְ נוּ teaching; stipulatingprt )pl פּ ְ לִ יג תִּ פְשׁ וׂט/תִּיפְשׁ וׂט you may solve a problem אִ י צְ טְ רִ יך / אִ צְ טְ רִ י ך it was necessary/needed אָ מְ רִ י; קָ אָ מְ רִ י ַבּ הֲ דֵ י הֲ דָ דֵ י but behold we learned (in a mishna) ...! together; simultaneously adv )=עַל+אֲתַ ר( on the spot"; immediately" מַ ה ּ ו ? )=מַ ה+הוּא( ?(Use promo what is it (= the halakhic ruling לְ אַ לְ ַתּ ר )פְּלָנִיתָ א pl John Doe; such and such )f ... an (external) mishna"; baraitha For orders, please visit our site: www.korenpub.com whether ... or ...; either ... or" פּ ְ לָ ְ נ ָ י א ש ַתּ ֵ ּקין ) ַתּ ּקוּן/תַּ ִ ּקינוּ ( ;he fixed/improved אִי... אִ י... אִ י ְ ּקלַע/אִ ְ ּקלַ ע he chanced upon אָ מְ רִ י אֱ ינָשׁ ֵי (people say (a popular maxim ְבּ הֶ דְ ָ י א to take out; to exclude (see ) clearly; explicitly; openly; directly adv מַ הוּ דְּתֵימָ א? ?what is it that you would say מַ תְ ִ נ י תָ א ז לְ אַ פּ ׂ ו קֵ י נפק 'אַפֵּ יק' : פְּ סֵ י דָ א loss; disadvantage שׁ ְ ֵא יל ) שׁ ָ ֵא יל/ שׁ ָ יֵ יל he instituted (Rabbinic legislation) he asked; he posed a )prt אִ י אָ מְ רַ ְ ּ ת ִּ בשׁ ְ ָ ל ָ מ א he was annoyed; he became angry ּ it is well if you say ) וְ ( אָ מְ רִ י לַ הּ believed/believing prt f ISBN 978-1-59264-454-4 it was invalidated; it was neutralized and they say it; but some quote it מַ תְ ִ נ י תִ י ן our teaching"; mishna" אִ י ְ קפַ ד ְבּ טֵ י ל זַ ֵבּ ין ) מְ זַ ֵבּ ין he sold )prt לְ ָאת וׂ ֵיי/לְ ַא יְ ת וׂ ֵיי to bring; to include מְ הֵ י מַ ן ) מְ הֵ י מְ נָ א ( פּ ָ סֵ י ל act prt )פְּסִ יל halakhic problem; he borrowed; he greeted declaring invalid )pass prt ַתּ ַ ּק ְ נ ָתּ א remedy; Rabbinic enactment אִ י אֶ פְ שׁ ִ י it was called 1 (it is) not desirable to me; I don't want ) וְ ( אָ מְ רִ י לַהּ כְּדִ י and some state it anonymously 1 )=בֵּ ית( prt f 50495 > house of; school of מַ תְ קִ י ף pointing out a difficulty prt אִיקְּרִ י/אִקְּרִ י ֵבּ י זְ בִ י נֵ י sale n לְ ג וׂ inside; into prep מַ הְ נֵ י ) מַ הְ נְ ָ י א ( benefiting; taking effect פּ ְ סַ ק )פָּסֵ יק he cut off; he divided; ) prt שָׁ אנֵי/שׁ ָ נֵי it is different; it is exceptional ַתּ רְ ְ ּ ג מַ הּ / ַתּ רְ ְ ּ ג מָ א ) מְ תַ רְ ֵ ּ ג ם prt( אִ י אֶ פְ שׁ ָ ר he happened to 2 (it is) not possible אָ מְ רִ ינַ ן; אָ מְ רִ י תּ ּ ו we say/mean; you (pl) say/mean 2 )=בֵּ ין( between אִיקְּרִ י/אִקְּרִ י ֵבּ י זְ בַ ן ) זָ בֵ ין he bought )prt לְגַ וַּאי/לְגָיו/לְגָ או to/for the inside adv מֵ הָ נֵ י )=מִן+הָ נֵי( from these נ he/it stopped; he ruled; he recited pesukim שׁ ְבַק/שְׁ בֵ יק )שָׁ בֵ יק he translated it; he interpreted it he left; he abandoned; )prt 3 if so (introduces refutation) אִ י הָ כִ י אִ ירְ ָ י א proof; argument אֲ נָ א I ֵבּ י a group of ז וּ זָ א )זוּזֵ י zuz (an ancient silver coin) )pl לְ ַ ג מְ רֵ י completely; absolutely מ ׂ ו דֵ י admitting; agreeing; thanking prt נְ הִ י let it be"; granted; even though" פּ ְ קַ ע ) פּ ָ קַ ע he released; he allowed; he forgave it burst/ceased; it was removed )prt תַּרְ וַיְיהוּ the two of them; both of them H or else; alternatively; even if אִ י נַ מִ י אִישׁ ְתִּיק/אִשׁ ְתִּיק he was silent אֲ נַ ן we בֵּי דִּינָא court זוּטָ א/זוּטַ ר )זוּטְרֵ י small; insignificant )pl לְ דִ י דִ י as for me; according to my opinion מ וׂ קֵ ים/מוׂ קֵ י setting up (a text); explaining prt נְ חֵ ית/ נְ חַ ת he went down; he descended פְּ רָ ט לְ - to the exclusion of prep שׁ ְ דָ א / שְׁ דִ י ) שָׁ דֵ י he cast; he threw; )prt תְּרֵי/תְּרֵ ין m ; ַתּ רְ ֵתּ י two f 1 H אִ י ָבּ עִ י לֵיהּ )ל-( ... he should have אִישׁ ְתְּ כַח/אִשׁ ְתְּ כַח it was found; it resulted אַ ְ נ ְ תּ / אַ ְתּ you בֵּי כְּנִישׁ ְתָּא synagogue זִ יל!1 )זִילוּ! pl( אזל !go לְ הַ ּלָן (there; elsewhere (in another pasuk מ וׂ תִ יב / מֵ י תִ יב replying; refuting; objecting prt נְ טַ ר he watched; he guarded; he waited פָּ רֵ י ְך prt )מִיפְרַ ְך he poured; he sowed; he placed; he removed breaking; refuting ) inf ָתּ רֵ י ץ ) מְ תָ רֵ ץ he straightened; )prt 7815929 644544 אִ י ַ בּ עְ יָ א לְ הוּ they raised a (halakhic) problem אִישׁ ְתְּרִ י/אִשׁ ְתְּרִ י it was permitted אַ סְ ְבּ רָ הּ / אַ סְ ְבּ רָ א he explained it בֵּי מִדְרְ שָׁ א; בֵּי רַ ב; בֵּי רַ בָּ נַן beth midrash זִ י ל2 )זִילָ א cheap; worthless; contemptible adj )f לְ ח וּ ד; לְ חוּדֵ יהּ alone/separate; by itself/himself מוׂתִ יב2 יתב seating prt נִיהוּ :he/it (is) code פּ ָ רֵ י ק prt )פְּרַ ק redeeming; saving )past שׁ ַ ַ ּ ד ר ) ְ מ שׁ ַ ַ ּ ד ר The Gemara Card! he resolved (a difficulty); he explained he sent (someone/something) )prt st offer valid until December 31 , 2019 YUTOGO Learn More at: yu.edu/syms/real-estate

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The Future of the Book Intellectual Property in the Digital Age www.yu.edu/yuideas and come anyway, one should draw authority should be consulted, 5. Tosfos, Shabbos 3a “Bava dereishah” — them close and not prevent them from especially regarding something as although this a matter of argument among the participating in the meals. Even if the severe as chillul Shabbos.] Rishonim as cited below by Rav Asher Weiss. 6. For the most comprehensive treatment invitation is not personal, but is a public Chanukah is a time when we celebrate invitation to the community, one should on this issue that I have seen, refer to our miraculous victory over the the article by Rabbi Avraham Edelstein, advertise that there is a possibility to stay Hellenists. The Hellenist Seleucids Olami Resources, The Laws of Outreach: over, and one may ignore the fact that wanted to absorb the Jews culturally Invitation for Shabbos, http://nleresources. they may choose to come by desecrating and turn Israel into a Greek vassal com/2019/08/new-from-the-laws-of- outreach-invitations-for-shabbos. Shabbos, G-d forbid. state. The Hellenists were successful His ruling is based primarily on the in their campaign against Judaism. 7. Yeshaya 42:21. idea that when one is not the cause of Many Jews were quite content to 8. Igros Moshe, Orach Chaim 1:98. the sin, but merely aiding (mesayei), become Hellenists and adopted 9. Ibid., 4:71. this is a rabbinic prohibition according paganism and a Greek lifestyle. To 10. Ibid., 1:99. to some, and according to others these Jewish Hellenists, the Greeks permitted. He cites the Ramah who represented all that was modern and 11 . Devarim 13:6. Igros Moshe, O”C 1:99. rules leniently but says that a pious new, while Judaism was antiquated 12 . Cited by Rav Edelstein, based on a shiur person should be stringent.26 In our and out of fashion. There are millions by Rav Chaim Mintz. case, Rav Weiss writes of Jews who know almost nothing 13 . From the article quoted above, p. 213. It appears clear and obvious to me that if about their heritage. They are not 14. Chashukei Chemed on Sanhedrin 21a. his entire intention is to draw them close like the ancient Jewish Hellenists 15 . Kiddushin 21b-22a. with cables of love and to bring them who were ideologically committed to under the wings of the Divine Presence, assimilation; rather, they are merely 16 . Minchas Shlomo 1:35 (1). his stringency will be a leniency. A pious ignorant. Often, the embrace of 17. Chazon Ish, Shvi’is 12:9. person should be stringent in saving kindness, and the warmth of Shabbos 18. “and there is no obligation of souls, to try with all his power to return can be enough to spark their interest. responsibility (arvus) to prevent them the hearts of the children to their Father, Today, to be a Maccabee does not from sin, as they are public transgressors of and then one is not aiding in a sin, but require taking up arms; it requires Shabbos, as per Shach and Dagul Mervavah, performing a great mitzvah.27 reaching out with both arms. Those Yoreh Deah 151.” 19. Sotah 47a. My revered teacher, Rav Moshe of us who observe the Shabbos have Shapiro zatzal, also maintained a responsibility to share this beautiful 20. Teshuvos VeHanhagos, Orach Chaim 1:358. that we should offer the guest gift with our brothers and sisters. In 21. Minchas Shlomo 1:35 (1). accommodations for all of Shabbos, my experience, and in the experience of many others, by sharing Shabbos, 22. Rosh Yeshiva of Torah Ohr, Yerushalayim, but should welcome them anyway in a conversation with the author of this should they choose not to accept we too can rekindle the flame of Torah article. in the Jewish soul. the accommodations and to drive. 23. Minchas Asher 2:28:4. Rav Dovid Cohen suggested that 24. Teshuvos Seridei Aish, Vol. 2, 57 (7). we should say something to the Endnotes 25. Ibid. 57 (8). effect of, “Come for Shabbos, I can 1. Shabbat VeTzioniyut, Hashiloach, Vol. 3:6, accommodate you for sleeping and Sivan 5658. 26. Ramah, Yoreh Deah 151:1. meals.” If the guest says “I can’t come 2. Responsa Minchas Asher 2:28. 27. Responsa Minchas Asher 2:28 (also 2:29). for the whole Shabbos,” then you can 28. I heard this from Rav Cohen at an AJOP 28 3. Vayikra 19: 14. reply, “You are always welcome.” [As conference and in conversation with him. See I stated earlier, a competent halachic 4. Avodah Zarah 6b. Edelstein, p. 222.

27 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Outreach as a Value Rabbi Benjamin Yudin in Halacha and Jewish Faculty, JSS, Yeshiva University Thought Rabbi Emeritus, Congregation Shomrei Torah, Fair Lawn, NJ

KIRUV RECHOKIM: NOT JUST FOR PROFESSIONALS

e find ourselves well Interestingly, the Navi Yeshayah verse describing who Avraham took into Sefer Bereishis, called Avraham Avinu “ohavi” (41:8), with him on his journey to Canaan and I believe there meaning “the one I love.” Why is he (Bereishis 12:5), v’es hanefesh asher areW no biblical stories, only Bible rewarded with this most honorable asu biCharan, “the souls they made lessons. Why doesn’t the Torah, our title? I believe that as Rashi teaches in Charan,” is understood by the Constitution, begin with hachodesh (Bereishis 18:1), ve’atah siman Rambam Hilchos Avodah Zarah (1:3) hazeh lachem (this month is for you livanecha, Avraham is the model for to mean the many tens of thousands — Shemos ch. 12) and its flow of his descendants, in that everyone he brought under the wings of the mitzvos? After all, other constitutions desires to be a beloved of Hashem. Divine, educating masses of the do not provide any biographical So how do we achieve this honorable existence and Divine providence of material regarding its authors or their title? The Chafetz Chaim, in his Hashem. contemporaries. Why the details of introduction to the sefer Chomas The Torah honors the Jewish people the lives of the Avos and Yosef and , postulates that Avraham is Ha-Das by referring to them in Devarim his brothers? This is much more than called ohavi because he fulfilled the (14:1), banim atem laHashem, “you (study and receive obligation/privilege of d’rosh vekabel s’char ve’ahavta es are children of Hashem.” Therefore, reward). As a prerequisite to the 613 (you shall love Hashem Elokecha when we experience the loss of a laws of the Torah, the Torah provides Hashem Your G-d), understood by close relative, the Ramban on this a picture, a road map of how to live the Talmud, 86a, and by the Yoma verse citing our Rabbis, teaches that our lives with the distinctive laws of as making Hashem beloved to the Sifri we are not to mourn excessively, as Shabbos, kashrus, and not charging masses. Others should come to love Hashem, our Father, will comfort us. interest on loans one to another. G-d by observing our actions. The

28 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 As He comforts us, we owe it to Him understands it as he proclaimed the teachers? Most of us are in business to comfort Him. Just as the father is name — the identity of G-d to all. or other professions and vocations. most happy and comforted when his Avraham was the first to engage in The answer is that we are all charged children are united and come close to kiruv rechokim. Yitzchak also assumed and have the capacity to positively him, similarly when the Jewish people the role of reaching out and touching influence others, be it our peers in the are united in their service of Hashem, many more souls, as we are taught workplace, at social gatherings and at and act in a brotherly manner to each and noted by the Sforno, Bereishis Shabbos and Yom Tov tables. other, this brings Him much nachas. (26:5), that initially Hashem blesses Why are we all charged to be Moreover, if we love our friend, we Yitzchak because of his father’s concerned about the spiritual well- cannot tolerate others attacking and accomplishments. However, after being of the others? I would like to degrading him. Similarly, our love Yitzchak builds an altar (26:25) and share five different approaches. and allegiance to Hashem should not preaches/teaches to the masses, allow us to sit by idly while others he is privileged to warrant his own I. Upon entering the Land of Israel, profane His name, and dishonor Divine communication. Regarding the Jewish nation became arayvim Him by their neglect and disregard Yaakov, continues the Sforno, the — responsible one for another. This of his mitzvos. Mesilas Yesharim (19) Torah does not tell us that he was means, explains the Ritvah, that even cites the verse in Mishlei (28:4), blessed in the merit of his father, since if I have fulfilled my mitzvah, but “those who forsake the Torah praise from his childhood on he was the another Jew nearby has not, if I can the wicked and the keepers of Torah yoshev ohalim, understood to mean assist or influence him to perform the contend with them.” We must be the l’lmod u’lilamed — he was meant to mitzvah and I don’t, my mitzvah is challengers, challenging those who study and enlighten others with his incomplete until the next one fulfills don’t yet believe in the Oral Law and knowledge. This was especially so at the mitzvah. On a metaphysical level those whose lives are devoid of Jewish the Yeshiva of Shem viAver, the place the Jewish people are considered observance. King David in Tehilim where those seeking to learn about one soul, and therefore, a part of us (97:10) teaches “ohavay Hashem Hashem gravitated. is lacking if another Jew does not sinu rah,” lovers of Hashem despise participate in Torah and mitzvos. The Talmud inSuccah (49b) evil. In addition, we are taught ain elaborates on the praise attributed to Moreover, the term arev literally HaKadosh Baruch Ho ohaiv elah mi the first Matriarch Sarah, and which means “co-signer.” If I co-signed a loan — God loves those she’ohaiv es Yisroel is recited/sung Friday night to extol on someone’s behalf and the borrower who love the Jewish people. We can the woman of the home. “Pihah was going to invest the money in a show no greater love to the Jewish paschah bichachma visoras chesed al venture that I felt very strongly would people than by returning those of His lishonah — her mouth opens with not succeed, I would do everything in children that have become estranged wisdom and the Torah of kindness is my power to dissuade the borrower from their Father in Heaven. Our on her tongue.” Asks the Talmud, is from squandering the money and showing patience, love, and respect there a Torah of chesed and one not investing foolishly, since this could to the not-yet learned and observant of chesed? The Talmud answers in negatively affect my pocketbook. Jewish communities is our way of the affirmative. Torah that is shared is Here too, the Torah (Vayikra 19:17) demonstrating our love for Him. Toras chesed. Torah that is not shared ordains that we are to rebuke our We are taught that when Avraham is not a Torah of chesed. Torah is neighbors and not suffer sins on their first arrives in Canaan, Hashem meant not only to be studied, but behalf. The Talmud,Sanhedrin 27b, immediately informs him that this taught to others. understands this to mean that if I land is his and for his progeny that could have prevented another Jew Indeed, every morning, in the second will be forthcoming. Avraham’s from violating a Torah law, and chose bracha recited before the Shma, we response was to build a mizbayach to mind my own business, I receive petition Hashem to assist us lilmod (Bereishis 12:8) “And he called in the part of the sin that could have been ulilamed, to study and teach and name of Hashem.” Targum Unkelus prevented. perform all the tenets of your Torah. understands this to mean that he The immediate question is, are we all II. The obligation to bemekarev prayed to Hashem. The Ramban rechokim is derived from the biblical

29 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 mitzvah of hashavas aveidah, the the mitzvah of . endeavor. However, with our busy, returning of a lost object. The Torah hectic schedules and limited time for IV. The Talmud,Shabbos (31a), stresses the great responsibility and informs us of the six questions that our own Torah study, and recognizing effort that we must exert to prevent await when in the next world we need that the study of Torah surpasses all the financial loss of our Jewish to give an accounting of our life. One other activities, we justify having neighbor. The TalmudSanhedrin no time for kiruv rechokim. We are of these questions is tzipisa liyishua (73a) teaches that if we are obligated — did you yearn for the redemption? making a grave error and are missing to busy ourselves and show great We are not only to pray thrice daily for out on an important aspect of Talmud concern for the material losses of the Torah. The Rambam the geula, but the Rambam, Hilchos Hilchos Talmud next one, all the more so regarding (1:2) explains that an intrinsic Tshuva (7:5) sides with the opinion Torah spiritual losses of the next one. The of Rebbe Eliezer that the redemption aspect of Torah study is to teach Torah actually learns this Ohr Hachayim will not come until the Jewish to others. Similarly, the Rambam concept from the very text of the people repent. Moreover, the Torah, in his Sefer HaMitzvos (pos. #11) mitzvah — to return a lost object. He Devarim (30:2) has assured us that writes that Talmud Torah is defined understands the directive, Devarim the Jewish people will do tshuva. Rav as lilmod Torah ulilamdah, to study (22:2) to bring — gather in the Soloveitchik zt”l emphasized that the Torah and to teach to others. Not lost object to your home — to also belief in the coming of Mashiach and only is the teaching of Torah to others mean to bring the individual who has the geula is another way of saying, “I an intellectual endeavor, it can often strayed off the into your home/ derech believe in Knesses Yisroel, the Jewish literally transform lives and those of Bais Hamedrash and put him on the people, and their ultimate return to generations to come. proper path. Hashem, to Torah and mitzvos.” I know personally of families whose It is interesting to note that the III. Thus, each and every committed lives were transformed by attending a (27) understands Tana D’Bei Eliyahu Jew is an ambassador of Hashem Pesach seder. Seeing young children the mitzvah of tzedakah to include not and His Torah and we dare not excited to share Divrei Torah, the only providing the physical needs of give up on the Jewish people when singing, the very festive environment, the poor, but their spiritual necessities Hashem has not! Just as we find by the genuine feeling of living the Jewish as well. The verse (Yeshayah 58:7) birkas Moshe to the tribe of Levi, destiny persuaded them to send their “surely you shall share your bread with (Devarim 33:11), he blesses their children to Yeshiva and the rest is the hungry” includes those hungry for effort, understood by Rashi as history. Torah teaching, and bread is meant referring to their future battles against Often, when we are privileged to teach to refer to Torah. The in Pri Megadim the Greek/Syrian armies, during Torah to others, we derive more from (37:4) teaches that if a Orach Chaim which the Chashmonaim were most the experience. Our understanding person cannot afford a pair of Tefilin, significantly outnumbered, but with of the subject matter becomes clearer the obligation falls on the community their sincere total commitment to and more meaningful, and we become to enable him to fulfill the mitzvah. Hashem prevailed over the enemy an integral part of our study partner’s The in his responsa, Maharam Shick against all odds. Similarly, we dare not family. The wonderful organization O.C. (322), writes that purchasing be discouraged by the great number called Partners in Torah — where a mitzvah item on behalf of another of assimilated Jews but should rather beginners are paired with more Jew is a fulfillment of the mitzvah focus on our steadfast belief in the knowledgeable laypeople somewhere of tzedakah. In addition, the Gra, eternity of our Torah and people, else in the country to study C.M. (292) explains the Ramah, who and with the optimism derived from together over the phone — is to be opined that we force a Jew who has the promise of our Torah in Devarim congratulated not only for the many a Jewish library to lend his books to (31:21) that Torah will never be thousands of hours of Talmud Torah others, that this is a form of tzedakah forgotten by the Jewish people, we too studied (250,000 hours to date!), but and the beis din has the power to will prevail in our outreach efforts. for the friendships and life changing enforce the giving of charity. All the happenings that ensue from there. more so if we are involved in kiruv V. Many might agree philosophically rechokim it is a genuine fulfillment of that kiruv rechokim is a noble

30 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Inspiration in the 21st Century Social Media Torah and Technology Generation X,Y, and Z Jewish Values in a Secular Society

New Challenges

A CONVERSATION ON Rabbi Micah Greenland Rabbi Dovid Rosman Mrs. Shoshana Schechter KIRUV Rabbi Mark Wildes

We asked four leaders in the field of Jewish outreach to share some of their wisdom and how we can inspire ourselves and inspire others.

How has Jewish outreach Nonetheless, there are dynamics None of that can be taken for granted changed over the past 20 that make Jewish outreach today today. To be sure, teens seem to years? even more important, and more be just as open to inspiration as challenging, than it was in past years. their forebears. Moreover, they are Rabbi Greenland: At its core, Jewish generally just as likely — sometimes outreach is remarkably similar — at First, today’s teens — popularly even more so — to establish vital least as it relates to working with known as Generation Z, relationships with advisors and role students in their teenage years — as encompassing those born between models. Effectively, the ingredients it was 20 years ago. Fundamentally, 1995 and 2015 — lack much of that animate a desire to grow Jewishly teens want to feel that they matter the basic Judaic knowledge that are very much present. However, and, relatedly, that how they live their organizations like ours could because of their lack of Jewish lives matters. As a result, our strategy almost take for granted in previous literacy, it is definitely harder for or approach is essentially similar to generations. The parents and motivated teens to progress as quickly what it was two decades ago: create grandparents of Gen Zers generally as in previous generations. Many inspirational experiences that help attended Hebrew School at least American Jewish teens cannot read awaken a connection to something once a week, had at least a passing the aleph beis, have never been to greater than him or herself, and foster familiarity with Hebrew prayers, and a Pesach seder, and are unaware of meaningful relationships with role possessed a basic understanding of the basic traditions like fasting on Yom models that the teen can confide in and Jewish holidays. Kippur. Consequently, once a teen is emulate.

31 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Rabbi Micah Greenland (’97YC, ’02R) is the International Director of NCSY, the worldwide youth movement of the dedicated to connect, inspire and empower Jewish teens and encourage passionate Judaism through Torah and Tradition. Currently, NCSY reaches nearly 28,000 Jewish teens annually in the US, Canada, Israel, South America, and Europe and is the leader in the field of Israel teen travel experiences, bringing nearly 1,500 students to Israel on inspiring summer programs. Rabbi Greenland has served as International Director since 2013, after serving for twelve years as Regional Director of Midwest NCSY. During his tenure as International Director, NCSY has dramatically increased its reach and impact, nearly doubling the numbers of participants in weekly events and summer programs, as well as doubling the organization’s fundraising revenue, and he has additional ambitious goals for the organization moving forward. In addition to his professional work in NCSY, Rabbi Greenland serves on the Board of Education of Arie Crown Hebrew Day School in Chicago and is past president of the Chicago Rabbinical Council. Rabbi Dovid Rosman (’99YC, ’02R) is the Director of Yeshivat Aish HaTorah in Jerusalem. The yeshiva, consisting of nine steady programs and several more short term programs throughout the school year, caters to close to a thousand men and women ranging from unaffiliated beginners to students studying towards rabbinic ordination. As the Yeshiva Director, Rabbi Rosman has been responsible for building and developing curriculum, innovative programming, and recruitment strategies that have been effective in outreach. He guides the staff of 50+ educators enabling them to be effective and successful teachers and mentors. His teaching responsibilities range from a daily advanced gemara shiur to weekly classes on marriage and self-development. Rabbi Rosman also has also spent thousands of hours counseling individual students and has developed an intimate understanding of the psyche of baalei teshuva and potential baalei teshuva. He is also the author of Torah Connections on the parsha (Feldheim), and Your Wife, Your Self: A Husband’s Guide to Shalom Bayis (Feldheim). Mrs. Shoshana Schechter (’91SCW) is Founder and Director of the Mechina Program and Stern College for Women. The Mechina Program is a beginner’s program integrated into the Stern College Judaic Studies program. Students come from all over the country and all over the world. Women participate in inspirational Shabbat celebrations and enjoy hospitality in the homes of mentors, teachers and community leaders. Students also visit sites of Jewish and general interest in New York, one of the world’s great centers of Jewish life. After two years in Mechina, students are integrated into the regular Jewish studies courses of Stern College for Women. As director, Mrs. Schechter teaches classes, mentors and inspires women to grow in the their Judaism. Rabbi Mark Wildes (’89YC, ’94R) is the Founder and Director of Manhattan Jewish Experience. Manhattan Jewish Experience (MJE), a highly successful Jewish outreach and educational program that engages and reconnects unaffiliated Jewish men and women in their 20s & 30s with Judaism and the Jewish community. MJE has successfully reconnected thousands of previously unaffiliated Jewish men and women with Judaism and the Jewish community, hundreds of whom are today living committed Jewish lives and sending their children to Jewish Day Schools. Operating from its three locations in Manhattan, with a talented staff of 15 professionals, MJE’s inspirational Shabbat dinners, beginners services, retreats, educational classes, holiday events and trips to Israel have touched the lives of thousands of young Jews and provided a venue through which 322 Jewish couples have married. As its director, Rabbi Wildes mentors the other MJE rabbis and educators, teaches multiple classes each week, delivers Shabbat sermons, blogs, mentors his many students and officiates their weddings, fundraises, leads MJE’s Retreats, Shabbatonim and trips to Israel and each Shabbat, with his wife Jill, hosts 20 people at his Shabbat table. He also teaches an outreach training seminar at RIETS, Yeshiva University’s rabbinical school, training new leaders for the future and is also the author of the highly acclaimed Beyond the Instant: Jewish Wisdom for Lasting Happiness in a Fast-Paced Social Media World (Skyhorse Publishing, 2018). interested in learning and growing, attached to their mobile devices. programming must ensure that we the time-consuming effort to teach This has multiple ramifications. On are building in opportunities for each them Hebrew and orient them to the the challenging side, it is harder to get participant to create an individualized holidays and other traditions means and keep their attention. Programming experience within a communal context. that their growth is slower. needs to move at a fast pace, with At the same time, humans still A second Gen Z characteristic is the frequent changes of medium and venue crave relational connections with fact that they are digital technology necessary for all activity. Additionally, other people. The smartphone natives. As the first group to have Gen Z is used to virtually everything era makes meaningful, in-person smartphone and social media being customizable, from the exact interactions increasingly rare. A technology available to them from type of coffee a person orders to significant advantage that outreach their earliest years, Gen Z has been exactly the music he or she listens to. programs today offer is the chance for exposed to an unprecedented amount As a result, it is challenging to create participants to find a respite from the of technology throughout their one-size-fits-all programming. Those digital world by forming significant upbringing, and they are incredibly of us responsible for innovation in relationships that matter. Particularly

32 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 when combined with the “disconnect State of Israel, for example, used to be back, hour-long lectures, no matter to reconnect” opportunity that we of common interest and concern, and how inspiring or entertaining. experience each Shabbos and Yom now may be an obstacle. But don’t be depressed! We are Tov, there is something uniquely Another difference is how busy innovating to address today’s valuable that we have to offer teens students are, in general and even when landscape of unaffiliated Jews. Kiruv today that they can appreciate more they are on vacation. It used to be that is booming in ways that no one would than in previous generations. you could walk up to a student at the ever have dreamed twenty years ago. Rabbi Rosman: Assimilation is much Kotel, ask him if he had some time to Success in kiruv comes from Hashem, further along. Many college-aged hear an inspirational class on Judaism, and since we know that Hashem students have only one Jewish parent and walk him across the street to an wants us to bring back His people, we (in fact, while interviewing students, Aish Essentials class. Now, almost all have a guarantee for success. All we we’ve stopped asking if their father Kotel visitors are part of a tour, with a must do is put in some effort. And our is Jewish — we won’t assume that a very rigid schedule, and a tour guide effort, our engagement, must change student with the last name “Cohen” is telling them that “in 30 minutes we’ll with the times. The same content Jewish, while “McCarthy” probably meet to go to the next place on our — the Torah’s timeless teachings has a Jewish mother). Therefore, even schedule.” In addition, the backpacker — taught twenty years ago can be if any religious practices are observed traveling the world searching for taught today, it just has to be packaged at home, those practices are not solely truth is almost nonexistent. Over differently. A lower student-teacher Jewish and their basic knowledge the last decade students have ratio creates more natural connections of what it means to be Jewish is become hyper-focused on getting between student and teacher. almost nonexistent. In addition, internships to further their careers. Experiential, out-of-the-classroom when the kiruv movement began, This precludes them from taking time classes and the use of multimedia is most unaffiliated people were raised off from school to go to yeshiva and becoming more popular. The Aish with a basic Judeo-Christian value to seriously engage in evaluating and JInternships program, which gives system, which was somewhat aligned contemplating their belief systems. students exposure to yeshiva while with the Torah (such as the Ten A third change is the exposure furthering their career, has dropped Commandments). But today, Western to technology. Twenty years ago, the barrier that held students back society has moved further away Facebook, Twitter and YouTube didn’t from coming to yeshiva. Being part of from those set of moralities, and the exist, and Google had just begun. The a “movement” or something “big” is student’s starting point, where they attention span of the average student gaining lots of traction in the world; would align with us and find common was longer than it is today. Students this phenomenon set the stage for ground, is drastically different from are not necessarily excited to sit “the Shabbos Project,” where over ours. This makes it more challenging through a morning of four back-to- a million people are sharing the to initially connect with them. The Shabbos experience. Engagement

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33 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 through social media and websites can Jewish knowledge and connection to Given that our resources are draw students in at unprecedented religious observance has dramatically limited, should our priority levels and reach students in areas that decreased in the last two decades. be to reach out to larger mekarvim (outreach professionals) When I started doing outreach work numbers of unaffiliated Jews never even visited. 25 years ago, most of my students had with limited engagement or a smaller number of unaffiliated We can’t forget that every Jew has a a grandparent who was somewhat learned or at least minimally religious. Jews with maximal neshama and is yearning for wisdom engagement? on how to be successful, have positive Today that is a rarity. As a result, there is less familiarity with basic Jewish relationships, be an excellent parent, Rabbi Rosman: I don’t think it’s as terms and concepts and more of a gain self-esteem, and find purpose in simple as one or the other. We need gap to bridge in terms of drawing life. And we have the goods — the to make sure that our resources are others closer to Yiddishkeit. As my Torah — which gives them that. Once being used to make a meaningful colleagues working in other outreach we’ve engaged them, they are blown impact and lasting change. We must organizations have concurred, there away. always ask ourselves, “how can I do is simply less of a “Jewish feeling” that for the greatest amount of people?” Mrs. Schechter: Twenty years ago, our participants possess, that we — The benchmark that will make that there were no opportunities for outreach professionals — can tap into difference isn’t crystal clear, but that women to have a serious beginner’s today. Coupled with relative morality must be the goal. However, I don’t level college Jewish studies program. being taught religiously on college think we have limited resources. If Such a program had existed for the campuses, it is simply more difficult everyone with a connection to Torah men at JSS for many years. Young to mekarev a Jew today than it was 20 would commit to reaching out and women who decided to go to Stern years ago. College looking for inspiration but dedicating themselves to kiruv we didn’t have a lot of background On the other hand, and on a more would have maximal engagement were placed in lower level classes, positive note, millennials, MJE’s target with a larger number of unaffiliated but there was no real framework for population, are “meaning seekers.” As Jews. At the recent Body and Soul them. Their fellow classmates would a whole, millennials are searching for Retreat, a convention run by Project be active in trying to inspire teens purpose and meaning in what they do Inspire (a division of Aish HaTorah), on an NCSY Shabbaton or children professionally and in the relationships 450 observant Jews from mainstream from the former Soviet Union, they pursue. They are less motivated religious communities invited and not realizing that someone down by money than their parents’ engaged 450 less-connected Jews in the hall was looking for the same generation and in my experience, a weekend full of education and a inspiration. I founded the Mechina more open to ideas and a lifestyle that commitment to furthering their Jewish program fifteen years ago to help fill can be translated into a meaningful observance. This is a replicable model, that void. Women can now have an and even spiritual way of life. Shabbat primed for widespread success, and inspirational beginner’s experience is a great example. When Shabbat is will make our resources unlimited. presented as a way to disconnect from that is geared specifically for them The biggest problem, however, might technology and ordinary life so one and is fully integrated with their not be manpower or money. It’s can become more connected to loved college experience. Furthermore, over time. With the high percentage of ones, to community and of course to the last twenty years, the landscape assimilation, if we wait too long, we Hashem, it often becomes the gateway has become much broader and our will lose too many Jews, which makes to a life of Torah and mitzvot. This has students come from very diverse the effort that much more difficult. been one of the main sources of MJE’s backgrounds, not just from a few local Therefore we must impact the masses success: demonstrating the relevance kiruv organizations. — at least to the extent that we can of Torah as a means for living a ensure that as many Jews as possible Rabbi Wildes: The most dramatic purposeful and meaningful life. change I have seen is in the very maintain a Jewish identity and remain people we are reaching out to and part of the Jewish Nation until we’re engaging in Jewish life. The level of able to reach them.

34 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Rabbi Wildes: I think we need to rabbinic resources on them. Hence, unrelated community member do some of both because in order to MJE’s motto: “Resources for all, who develops a friendship with this end up with enough unaffiliated Jews investment for those who seek.” We individual. Going wide is important to invest in, you need to cast the net engage this smaller group of seekers as long as there a system in place widely. Most outreach organizations, in other high impact programs such to connect those who are more including MJE, operate with a funnel as our year-long Fellowship Learning interested to someone who can model. We offer easy access to larger program (named for Rabbi Dr. develop a lasting relationship. numbers through more social and ), Yeshiva/Seminary In Mechina, we have 25 to 30 students content-light programming such as study in Israel and Shabbat hospitality a year, which allows for individualized Shabbat Dinners, Happy Hours, Ski where participants are sent to attention. We develop close Retreats, Holidays parties and the like. observant families for Shabbat meals. relationships with our students, which From those events, a smaller number Mrs. Schechter: Sustainability is lasts for years. I frequently attend their of people will be drawn to more rooted in individual relationships. weddings and other family simchas content/spiritually oriented events If we go a mile wide, we might only long after their graduation, which such as Basic Judaism, Hebrew classes, end up an inch deep. We can try to is a testament to these long-lasting One-on-One Learning, Shabbatonim reach out to a lot of people, but we relationships. and Tefilah services. It is that group in have to realize that our success will which we then invest more seriously, Rabbi Greenland: Since the entire be determined by how many people but to tease out that smaller group, I outreach imperative is a Godly we can provide with individualized have found larger events are necessary. mandate, the question of resource attention. Sometimes it is a rabbi, Once that select group of wisdom and allocation is a particularly vexing a teacher a mentor or advisor, and spiritual seekers have been identified, one. To answer definitively would sometimes it can be an otherwise we then focus much of our personnel/ mean that we know which of those

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35 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 alternatives is preferable to God, I believe this Gemara informs our Torah and mitzvos and those who do something none of us can claim to dilemma about resource allocation not, to live with the value that each truly know. for outreach. It would be easy to individual matters and that no one can To the extent I am comfortable taking understand the choice as binary: be left behind. As such, I believe our a position, my answer is informed by between reaching a larger number of mandate is to do our utmost to reach individuals with a seemingly “lower every Jew — with as high quality an the Gemara in Brakhos 27b, and 28a, which reports the following episode: quality” interaction and focusing experience as we can. When Rabbi Elazar ben Azarya on a more select group of people What do you believe is the replaced Rabban Gamliel as the Nasi, with a more intensive, higher quality single greatest barrier to he immediately instituted a change engagement. However, as the Gemara nurturing Jewish identity in in the beis medrash. Previously, in indicates, often the quality of the the 21st century? Rabban Gamliel’s tenure, entry to the experience is itself impacted by the quantity of those participating. beis medrash was limited to those Mrs. Schechter: Ironically, Moreover, it is often impossible to students whose actions reflected their technology is our greatest barrier but identify who has the potential to inner values; this significantly limited it is also our greatest gateway. People progress further in his or her journey the number of students who came have a steady diet of entertainment of growth in Torah and mitzvos to study. Under Rabbi Elazar ben and they tend to stay home rather than without first engaging with a larger Azarya, the guard who had previously look for ways to become engaged. group. screened students for worthiness Why go out when you can have your was removed, and everyone was Finally, there is one other instructive social interactions online? People are invited to enter the beis medrash. element of the Gemara I would like to not as social in today’s times. Running As people poured in, hundreds of call attention to. Notably, the Gemara programs is more challenging. At the new benches were quickly added to focuses not on the number of people same time, because of technology, accommodate the new students, with who were added to the beis medrash, there is a lot more apathy, and the Gemara recording a disagreement but rather the number of benches. the level of connection between as to whether it was 400 or 700 new Seemingly, merely demonstrating that people is not as deep, so there is a benches that were necessary. TheKsav everyone has a place — to sit, to study, lot of opportunity to reach out to Sofer offers a resolution to the dispute to grow — is itself of tremendous people looking to develop deep and by suggesting that 400 benches may value. Not only did Rabbi Elazar ben meaningful relationships. In a world have been added, but 700 benches, Azarya invite people to enter, he also where people cannot find meaning, encompassing even the students who made them feel welcome by offering we have the opportunity to provide had been present previously under each of them a place. By bringing in them with meaning. Rabban Gamliel, were filled with new benches, Rabbi Elazar ben Azarya Rabbi Rosman: In today’s culture, students all experiencing a resurgence was saying: “You are all wanted here. it’s unpopular to be identified with in their Torah study. According to We can learn together and grow from religion (even outside of Judaism). this view, even the learning of those one another.” That message had an The media causes people to feel students who were permitted to enter impact on two groups of people: both embarrassed to be connected with under the previous administration those who were already inside the beis Israel, and to be proud of certain was significantly enhanced by the medrash and also those who had just values they believe in. With social many new students studying Torah joined when the climate of exclusivity media, a person’s personal life is much in the same beis medrash. In fact, the departed. more public. Everyone knows what Gemara reports that many questions What kind of community do we want you’re doing. Therefore, a person can that had previously been unanswered to be and what kind of message do no longer simply identify with religion were resolved on that momentous we want to send to the rest of Klal or visit Israel. In order to take such a day, likely because it was not only Yisrael? I would suggest that there is stance, he or she will have to be very the quantity of people studying that tremendous value to all of us, both strong and justify his or her views increased, but the quality of their those who already feel connected to and travels and defend them against learning was itself perfected.

36 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 antagonists. Few people are able to go Torah,” it is my responsibility to fix at work or other venues. They can that far against the tide. this, and he single handedly sparked a connect in ways that mekarvim and massive nationwide wave of teshuvah. rabbis cannot. The unaffiliated Jew Should outreach be left The Chofetz Chaim Chomas( Hadas, never thinks of himself as becoming a to “professionals,” or is it Ma’amarei chizuk hadas #4) writes rabbi, and therefore the lay person has something that the general that this obligation doesn’t fall solely a serious advantage in establishing a Jewish population should do, on the leaders of the community, but relationship with him. and if so, how? on every person who can strengthen There are also selfish reasons why religion within others. Rabbi Rosman: Kiruv is an obligation an observant Jew should engage in of every single Jew. The mitzvos of But really, even without a list of kiruv. TheChovos Halevavos (Sha’ar “Lo sa’amod al dam rei’echa — Do not commandments, anyone who has a Habitachon, ch. 4 and Sha’ar Ahavas stand by idly on the blood of your deep care for people and understands Hashem, ch. 6) writes that someone neighbor” (Shelah, parshas that a connection with Hashem is who brings another closer to Hashem 60, Taz, Orach Chaim, 306:5, Minchas the best thing for them, both in this gets reward for all the other person’s Chinuch 239:4), “Hashev teshiveim world (giving a life full of meaning and his decedents’ mitzvos. What — return a lost object” (Shelah, and satisfaction) and the next, should an incredible return on investment! Torah Shebiksav, Parshas Ki Sisa, naturally want to share the beauty Even more important, however, is Or HaChaim Hakadosh, Devarim, and depth of Judaism with the less that articulating what Judaism is to 22:1, Chofetz Chaim, Chomos affiliated. someone else can help you understand Ha’Das, Ma’amarei chizuk hadas #3), And on a practical level, in order for what Judaism means to you and will “Hochei’ach Tochi’ach — constructive kiruv to be successful, it is impossible strengthen your own avodas Hashem. criticism” (Rambam, Sefer for only specific individuals to do it. Crystalizing the answers for tough HaMitzvos, aseh #205), and Ahavas This is for two reasons: The first is issues in Judaism helps you build Hashem — Love Hashem (Rambam, that due to the number of Jews who your own emunah. Talking about Sefer HaMitzvos, aseh #3), are just a need to be reached, it’s an unfeasible the beauty of the Torah and a Torah few of the many mitzvos requiring us model to rely solely on professionals. lifestyle allows you to appreciate what to engage in kiruv. The Chofetz Chaim (Introduction to we have even more. As an ambassador of Hashem and the Torah, we rise to In addition, the Yerushalmi (Sotah Ma’amarei chizuk hadas) compares heights that we didn’t realize we were 7:4, quoted by the Ramban, Devarim this to the firemen of his day. At an capable of. 27:26) tells the story of King earlier time, there were so few fires Yoshiyahu, who grew up in a house that it was enough for a single group How to do it is very easy. To start, that actively worked to rid the Torah designated by the government to share a simple Torah idea, like “did from Klal Yisrael. Because he grew extinguish any fire that would come you know that the Torah speaks about up in such an environment, he hadn’t up. But as fires became more rampant, happiness or how to be rich?” Simply seen a sefer Torah for the first 18 years it became crucial that people all over of his reign. While making repairs in would be ready to put out the fires the Beis Hamikdash, Chilkiyau (father in any place and at any time. So too of Yirmiyahu) found a sefer Torah with the fires of theyetzer hara. It and opened it to the pasuk “arur asher was enough to have people like the lo yakim as divrei haTorah hazos — Alshich or the Dubna Maggid who Cursed be he who does not uphold traveled around inspiring people. all the words of the Torah.” When But now, when the fires of theyetzer Find more shiurim and Yoshiyahu heard this, he ripped his hara have intensified and become clothes in anguish over all the years he more widespread, everyone needs articles on Kiruv on the had neglected the Torah out of sheer to be on the team to help out. The Marcos and Adina Katz ignorance. Then he cried out alai“ second reason is that lay people are YUTorah.org lehakim — it is on me to uphold the embedded with unaffiliated Jews

37 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 inviting someone over for Shabbos and develop relationships with people of v’ahavta l’rei’acha kamocha, love can have a great impact. Don’t be who are growing in their Judaism. thy neighbor — something all Jews scared that they’ll ask you something At the same time, when developing are also obligated in — is to give you don’t know. And if you don’t relationships, issues do arise that another Jew Torah. Kol yisrael areivim know the answer, just say “that’s a require advice from a professional. It ze bazeh — “all Jews are responsible great question! I would like to think is important that a kiruv professional for one another” is not just a nice about it and get back to you.” Then is involved who is attuned to the homiletical statement by our Sages, go ask someone who answers these many sensitivities of family dynamics but an important halachic principle questions often. We would have no and other mental health issues, and and the reason we repeat brachot for a problem doing that when someone who will seek guidance from a posek fellow Jew if they are unable to recite it would ask us a halachic question, and mental health professional when themselves. On Shabbat for example, so why should it be different with necessary. even if one has already made their own hashkafic questions? If you want some Kiddush, one may recite the blessing basic training, Project Inspire offers again (with Hashem’s name) on behalf short seminars where you can learn There are simply too few of someone else. Rabbeinu Nissim, how to engage in kiruv, and there’s a outreach professionals to Rosh Hashana 8a, explains that this is lot of information on their website because of Kol yisrael areivim ze bazeh. and on Aish.com’s. Project Inspire engage the large number Even though we may have already even has a series of comedy films that of unaffiliated or less made the blessing for ourselves, the depict observant people in real-life concept of areivus teaches us that as scenarios with non-observant people. affiliated Jews. We need long as a fellow Jew has not recited Aish.com has a live chat, where you more soldiers in this their own blessing, our mitzvah is can ask a rabbi any question and get incomplete. If we haven’t helped others an answer immediately. Project Inspire battle and so everyone in their relationship with God, we have can set you up with someone for you counts. not fulfilled our own. to learn with over the phone (and will Hands down, the best way for anyone guide you as to what to learn). Bottom to engage someone less affiliated is line, there are no excuses! Rabbi Wildes: Outreach should by inviting them to your home for a not be left to professionals for two As I mentioned Mrs. Schechter: reasons, one practical and one Shabbat meal. Nothing is as powerful earlier, one of the most important theological. First, there are simply too as seeing a family enjoying each components of kiruv is developing few outreach professionals to engage other’s conversation and not on their sincere relationships and in a certain the large number of unaffiliated or phones! Add some words of Torah sense, a non-kiruv professional less affiliated Jews. We need more and z’mirot to the mix and you’re good might be better suited to develop a soldiers in this battle and so everyone to go. As one of my teachers, Rabbi relationship than a professional. A counts. It is also the friend, neighbor Shlomo Riskin once said: “for the beginner may be more guarded when or colleague at work, by virtue of their price of a chicken you can save a Jew”. interacting with a kiruv professional more informal relationship, that can Alternatively, bringing someone to an because he or she might view himself often have a greater impact than the interesting class or outreach event can or herself as the kiruv professional’s rabbi or professional outreach worker. be helpful as some are intimidated to “project.” Anyone can make such a come on their own. great impact and all that is required is Second, the Torah’s charge of hocheach to be friendly and warm. tocheach (Vayikra 19:17)— to Are there methods that correct or help improve a fellow Jew’s have been developed in the There are many opportunities to meet relationship with Torah, is not limited world of outreach that can people who are interested in growing to outreach professionals. This is a be applied in engaging the in their Judaism. Local rabbis and Biblical imperative that applies to apathy we often encounter kiruv professionals are always looking each and every Jew. Rav Chaim of within the FFB (Frum from for people who can host for Shabbos Volozhin wrote that the highest act birth) community?

38 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Mrs. Schechter: Our methodology from apathy that when we attend a they say and only the beginners need is about finding a meaningful class or when we daven, it’s a way explanations. We know this is not true relationship with the Torah. We are in to connect to Hashem. It’s not just and so brief tefilah insights during kiruv because we have a great product another class that we need to attend davening, or a tefilah class during the to sell and those who have grown up or something we need to cross off week, can really help. Finally, for those with Torah their whole lives have a of a checklist. It’s a way to live a who would otherwise tune out during great product to consume. They just meaningful life. kriat Hatorah, we offer a parsha class/ have to realize how applicable it is to discussion, which may also work in Rabbi Wildes: There are a number their lives. of approaches we routinely use in some communities. In Devarim (10:12), Moshe Rabbeinu outreach that I strongly believe should Torah Study: What often inspires tells the Jewish people: be used in confronting the apathy we beginners to Judaism to become more find in the FFB world. I’d like to be committed is getting answers to their וְעַתָ ה יִשְרָאֵלמָה ה’ אֱֹלקֶ יָך שֹאֵל מֵעִמְָך כִ י ,specific, focusing on tefilah (prayer) questions regarding Creation, God אִ םלְיִרְ אָה אֶתה’ אֱֹלקֶ יָך לָלֶכֶת בְכָל דְרָ כָ יו and Torah study. Revelation and other basic Jewish ּולְאַהֲבָ ה אֹתֹווְלַעֲ בֹד אֶת ה’ אֱֹלקֶיָך בְכָל לְבָבְ ָך concepts. Many are also interested לּובְכָ נַפְשֶ ָך. in the more “spiritual,” kabbalistic And now, O Israel, what does the Lord aspects of Judaism and that too is your God demand of you? Only this: to A kiruv organization something every kiruv organization revere the Lord your God, to walk only in must teach if they wish to draw their His paths, to love Him, and to serve the would never allow for a students closer to God. These basic Lord your God with all your heart and boring tefilah experience, topics, as well as the more “spiritual” soul. nor should our own aspects of Torah, are either completely The Gemara,Megillah 25a, asks: is absent or too superficially covered in yirah, reverence of Hashem, such synagogues. our yeshivot and day schools. Jewish an easy thing that Moshe Rabbeinu day school students, particularly in can tell us that all we need to do is high school, have legitimate questions revere Hashem? Rav Yosef Albo, Tefilah: Davening in our shuls and I believe would be drawn closer to Sefer Ha’ikarim 3:31, explains that needs to be more inspiring. A kiruv Yiddishkeit if these areas were taught the mitzvos are a formula for a organization would never allow for a in a real way. The curriculum in most meaningful life. Moshe Rabbeinu boring tefilah experience, nor should day schools, which focuses primarily wasn’t asking people for the “simple” our own synagogues. Shuls need to on Talmud, Hebrew and Chumash task of revering Hashem. He was choose ba’alei tefilah who not only works for a certain percentage of the asking them to observe mitzvos for have pleasant voices, but who are also student body. Many are uninspired the purpose of living a meaningful adept at getting others to sing. Prayer for a host of reasons, but chief among life and the reverence would come as is not a spectator sport and we need to them is that they are not learning the a result. If we could perhaps compare do better in engaging people in tefilah. areas of Torah that interest them and it to someone who goes to the doctor Strategically placing a few ba’alei they are not getting their questions with a serious heart condition and the ruach around the bimah to sing along answered. We are also not speaking doctor says, “all you need to do is lose with the chazan can often encourage enough to our children about God thirty pounds, just cut out unhealthy others to join. Also, offering brief and spirituality. This is also why after foods, fats and sugars and that will explanations of the tefilot, particularly twelve years of day school, there are really improve your condition.” The between aliyot during kriat Hatorah, yeshiva graduates who can easily read patient might say “What do you mean, helps keep the people “in the game” a pasuk in Chumash or a line in the ‘Just?’ It’s not so easy to make those and allows the congregation to Gemara but cannot tell you why we changes.” But when he considers the understand at least the basics of believe in God or why it is important fact that it can change his or her life, it tefilah. We make the assumption to be religious. This would never work may seem like a relatively easy change. that people who have been davening for a beginner to Judaism and it is not If we can convey to those who suffer their whole lives understand what working for many of our own children.

39 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 The day school curriculum would deems “exciting.” Some members of of the MJE Shabbat Beginners Service greatly benefit from including more the FFB community aren’t mature and asked: “Why does the Cantor hashkafa and spirituality. enough at the age when they learned each week carry the Torah from the basics. As they grow older, their the Ark and leave the room with it? Rabbi Greenland: There are many, but I will limit my response to the one education tends to focus on the what’s Where is he going with the Torah?” overarching approach that I believe is and how’s of Judaism, and little, if at I answered, that since MJE does not the most important. all, on the why’s. Many young adults have its own Torah and we borrow and adults in the FFB community are one from The Jewish Center (the The single most significant approach starving for this education, as we’ve synagogue downstairs), our Chazzan from the world of outreach that seen in programs like Aish’s Gesher needs to return it each week to their must be incorporated within the post high school program for young Ark. Mark then asked why MJE does FFB community can be summarized men from day school backgrounds, not have its own Torah. “Doesn’t it simply as “warmth without judgment.” and from the fact that Aish’s Essentials say somewhere that you’re supposed In the world of outreach, we accept program is packed with young men to write your own Torah?” he asked. everyone as they are, recognizing that from the most esteemed yeshivot “Yes” I acknowledged, “but a Torah everyone is on his or her individual in Eretz Yisrael (both litvish and can be very expensive, The Jewish journey. We don’t judge anyone by chasidish) and young women from all Center has many and they are kind their appearance, by their family types of seminaries. A program called enough to lend us one of theirs.” background, or by their attitudes or Amatz brought 50 women principals “Well how much is a Torah?” asked behaviors. from the most yeshivish and chasidish Mark. I answered it could be like Sadly, our FFB community is filled girl schools to Eretz Yisrael to learn $20,000, maybe even $30,000 and with judgment. Despite Chazal being how to teach the fundamentals of then Mark asked: “Do you have to be incredibly clear about the dangers Judaism, so they can bring it back a holy person to donate one?” I saw of judging others, we routinely fall to teach in their schools. If we can where the conversation was going short in this area, and as a result we incoroporate these fundamentals into and so I responded: “Mark, you’re a sometimes inflict irreparable harm advanced education in our , it holy person.” And then this guy who on young people or adults within could make a big impact. I barely knew, who had been coming our Orthodox community. If only we Another technique to consider. When to MJE for just a few months, blurted could collectively resolve to import an unaffiliated Jew falls in love with out: “I’ll do it! I’d donate a Torah to the warmth and lack of judgment the Torah, he often wants to teach MJE.” from the outreach world into our it to everyone. This has actually Fast forward one year later. A Torah FFB world, our community would proven to be an excellent tool in had been written and we planned instantly be a more growth-oriented strengthening and deepening their a special Hachnasat Sefer Torah, an and inspiring one. love for Torah and their emunah. If event to welcome our new Torah. Rabbi Rosman: Teaching Torah to an the FFB community could empower I asked Mark if he wanted to speak unaffiliated Jew requires two things: their students to teach Torah, even at the celebration and he declined, First, make no assumption that the to one another, they will see drastic saying he was “just a doctor, not a student knows anything or believes changes in the level of commitment public speaker.” However, right before in anything — not in Hashem or in and enthusiasm for Torah. my beloved mentor Rabbi Jacob J. the Torah. The education starts from Schacter, whom I had asked to be our ground up and must be given over in What was your most guest speaker, rose to address the large a non-judgmental way. Second, the inspirational outreach audience, Mark asked if he could share teaching must show how our beliefs experience? a few words. “Of course,” I told him, “this is your day.” are valid and how the Torah is relevant Rabbi Wildes: Approximately 10 and valuable to us. A life filled with years ago, a young man, an MJE Mark got up and before a packed Hashem is the most incredible thing participant by the name of Mark room, shared the following: “Thank you can ever have; better than all the Arkovitz, approached me at the end you all for coming here today. Before other “opportunities” that the world

40 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 the big rabbi speaks, I wanted to we could do. Every night I’d walk by and I said: “God, you know there’s tell you why I decided to become her room to look in on her. It was so nothing we can do to save this little Shabbat observant. Growing up, I sad. She was such a sweet little girl. I girl’s life, but if You save her life, I’ll really only attended synagogue on the started to develop a relationship with start keeping Shabbos.” High Holidays, and a friend dragged the parents who were Chasidic. I had “Fast forward,” Mark continued, me to MJE’s Yom Kippur services. I “she survived and now I’m Shomer liked the service and the crowd and Shabbos.” Thank you all for coming to so I started taking some classes and “God, you know there’s celebrate MJE’s new Torah. coming on Shabbat. I attended MJE’s nothing we can do to Shabbat services for like six months, I’ll never forget that moment. but I really wasn’t sure if I could save this little girl’s life, Mark made , became a pediatric ever become Shabbos observant. but if You save her life, I’ll surgeon at Jerusalem’s Shaarei Tzedek It’s one thing to come to services, to Hospital, got married and now has the kiddush… but to start actually start keeping Shabbos.” four children who all attend Yeshiva. observing Shabbat — that’s a big deal. Before Mark’s friend dragged him to But then I had this one patient.” At the never known a Chasidic Jew before, MJE on that fateful Yom Kippur day, time, Mark was a pediatric surgeon at and I felt so bad for them. One night, Dr. Mark Arcovitz was unknown to Columbia Presbyterian, and he went as I was finishing up my rounds, I the Jewish community. Today he is on to describe one of his patients, a passed by the little girl’s room and a learned, observant Jew raising his five-year-old girl who unfortunately walked in to check on her. She was children in the ways of Torah and had a very poor prognosis. “I was sleeping peacefully. I sat at the edge mitzvot. This is the opportunity we assigned to her with a team of of her bed and I had my first real talk have and which we must take seriously specialists but there was very little with God. I looked up at the ceiling — to inspire our Jewish brothers and

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41 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 sisters in the ways of Torah. There is no greater merit for our generation. May Hashem continue to bless our visit the parents efforts. this winter in Rabbi Rosman: There are so many! Meeting genuine, growth-oriented students who are on fire about Hashem and Torah inspires me every day. But here’s חברון .just one example Eric Coopersmith was 19 years old, volunteering at Kibbutz Shaar Ha’amakim in Israel. During a visit to Jerusalem he stumbled across Aish HaTorah, where he met Ephraim Shore, a fellow Canadian who had

View tour dates been learning in the yeshiva for several months. Eric and book your tour at enjoyed his conversation with Ephraim and began to hebronfund.org think that perhaps there is more to Judaism than what he was exposed to in Hebrew school. He told Ephraim that he would come back to visit in a month or so, but right now he had to complete his stint as a volunteer at the kibbutz. Top 10 Most Visited Places in Israel! Back at the kibbutz, Eric shared his impressions of Book your family favorite Hebron tour! Aish with his non-Jewish roommate. This roommate was a turned-off Roman Catholic, and he convinced Eric that the rabbis were snake-oil salesmen and that religion was empty. Eric subsequently decided to forget about spending any time at Aish and go directly back to Europe after he finished at the kibbutz.

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42 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 knowing the impact his actions would goal. Nonetheless, we managed to told that she has to love God. She was eventually have on the Jewish people. arrange a meeting with a Michlala a very spiritual person but nothing senior educator, and in November of really resonated. When she was 15 Rabbi Greenland: There are lots of “wow” stories, but to me, the real her senior year she had an interview. years old, she Googled “how to love inspiration comes from seeing genuine While Jennifer made a strong God” and came across a shiur on results. Being part of an organization impression through her remarkable yutorah.org. She listened to the shiur like NCSY, I am inspired by the many resolve, she lacked the skills and and was mesmerized. She then started Torah giants whose involvement in background necessary to be admitted. listening to other shiurim on yutorah. our programs began during their high Despite that limitation, the educator org and was totally drawn to Judaism school years and who now lead Jewish offered Jennifer a challenge. He and ended up converting to Judaism. handed her a list of sefarim that he communities of their own. Roshei There is a rabbinic expression, wanted her to learn. If Jennifer would Yeshiva and Roshei Kollel like Harav “devarim hayotzim min halev nichnasim set up chavrusas in order to study Zev Leff, Rabbi Yehuda Cheplowitz, lalev” — matters that leave the heart, 12 hours weekly — three hours and Rabbi Yerachmiel Fried are living enter the heart. If something is said each school day, Monday through examples of the power of connecting sincerely and with feeling, it will Thursday, between November and with someone in a meaningful way be received with enthusiasm. This March — he would reevaluate her for during his or her high school years. student was looking for something admission in March. One story that is a bit closer to home, authentic and she found it because i.e. that took place during my own Jennifer rose to the challenge. She they were conveying a message that years as a staff member, involves a set up multiple chavrusas every was authentic and doing so in an public-school student named Jennifer day of the week and plugged away authentic way. for four-and-a-half months. When (not her real name) from Skokie, The Rambam,Sefer Hamitzot, Aseh the educator returned to Chicago Illinois who graduated high school no. 3, writes that when you admire before Pesach and tested Jennifer, he around ten years ago. Jennifer got someone, you tell everyone you know was undoubtedly impressed by the involved in our programs during how great this person is and you try knowledge and skills she had gained her sophomore year, slowly but to get others to admire this person as during that time period. But even surely deepening her involvement much as you do. The Rambam says more, he was persuaded that the same through Shabbatonim and weekly that this is a mashal (parable) for the determination that had brought her after school activities. Following mitzvah of loving Hashem. If we love this far would ensure that she could Jennifer’s 11th grade year, she went Hashem and His Torah, we should be successful in Michlala as well. He on a summer Israel trip with NCSY, be trying to convince everyone we accepted her on the spot. where she connected with a number know how great He is and how much of advisors who soon became Jennifer was indeed successful at they would benefit from having a important role models. As a result of Michlala and emerged from the relationship with Him. This, the those relationships, Jennifer made the experience a committed, inspired and Rambam says, is why Avraham Avinu landmark decision to attend seminary knowledgeable young woman. Several made it his life mission to spread in Israel following high school. years later, Jennifer married a young the word of God and bring people Thus far, there is nothing particularly man from a different Midwestern closer to Hashem. It was this type of remarkable about Jennifer’s story. city, himself an NCSY alumnus, with approach that my student was able There are thousands who have whom she is now raising a growing to pick up on yutorah.org. There was followed a similar path. But what family as shomrei Torah u’mitzvos. no hidden agenda. No tricks. Just someone trying to share a connection stands out about Jennifer was her Mrs. Schechter: It is important to determination that she would attend note that as much as we think that to Hashem with others. This is a the same seminary — Michlala we inspire them, they also provide simple but effective model for kiruv. — that some of her advisors had us with inspiration. I will share one attended. For a student from public particular story of a student of mine school, it seemed like an impossible who grew up Catholic and was always

43 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5780 Understanding Miracles • Why Do We eat Fried Foods The Meaning of Mehadrin • Lighting while Travelling The significance of the Dreidel • Forgetting Al Hanisim The Proper Time for Lighting • Remembering the Beit Hamikdash Why Chanuka is Eight Days • Oil vs. Wax Candles • Lighting in Shul Rabbinic Holidays • Hallel • The Haftorah of Shabbat Chanukah Chanukah and Sukkot • Appreciating Jewish History • Zos Chanukah

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