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Torah Weekly Mishpatim 2021

Torah Weekly Mishpatim 2021

F E B R U A R Y 1M3A, Y2 082, 12 0| 2 M0 I |S HEPMAOTRI M | P A G E 1 Congregation Beth Sholom WEEKLY Learning Initiative ז"ל A Project of the Linda Mitgang

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Coming Down the Mountain ZMANIM Candle-lighting 5:08 pm BY KENNETH HAIN Mincha 5:10 pm [email protected] Shacharis Hashkama 7:45 am Shiff/Main 9:15 am One of the most remarkable developments in recent times Mincha 5:00 pm has been the wonderful growth of the Shiur w/ Rabbi Horowitz 5:15 pm phenomenon. Thousands of all over the world, 6:05 pm including women, have joined this movement of learning a Shabbos Ends 6:10 pm daf (page) a day of . We in Beth Sholom are extraordinarily proud of our Beth Sholom Daf Yomi, led by Rabbi Yechiel Weberman and his dedicated students. It IN THIS ISSUE recently celebrated a siyum led by Mordy Lent at a beautiful 1 Coming Down the Mountain Melava Malka. May this amazing chevra continue to grow Rabbi Hain and flourish thereby inspiring all us in CBS to expand our Torah learning. 2 The Dark Side Yael Saffra The Daf Yomi movement started in , in the 1920’s led by Meir Shapiro. But what is now less known 3 The Meaning of a Vav is that a predecessor of it was “Chevra Shas” which Avromie Fein flourished for several hundred years in Eastern Europe and even in the US. Rather than a major siyum celebration every 3 Halacha Al HaDaf several years the Chevra Shas groups in those days would Chayim Maza designate the of Parshat annually to mark their renewed commitment. 5 Finding Our Eyes in the Torah Rav B Soloveichik z’’l once explained the connection Rabbi Fogel between Mishpatim and the Chevra Shas. Essentially he taught that Mishpatim epitomizes the “Torah she’beal peh” – Your Enemy's Donkey The Talmud. He underscored the tradition of young students 6 Rabbi Miller first learning the tractates of Seder Nezikin (damages) – regarded as the great enterprise of the (Bava Batra 175b). The Rav recalled as a boy he studied Nezikin 7 Quotes of the and felt it sharpened his intellect and inspired him Rabbi Wein S E P TOMENFCDODMANOEOTDEJACSUYNEBOVUNACOEJCUT GOERMEV1ATUBLEJOCPAJJOEMCJGURAJVMU5OEYUMNEAUGTMVTABU ASUE,AMN RLMBEYU1NOEBG NE3B1TMSYGRY M2AE BMASERBU,8 T2EU 1 YU0 BR, U1EYTR1B ,EY2R ,B1S52 A2 3E S,R2 5G2 REY5 T1 9,E021 2R016RT192 5, 0R2U, 3, R20472 ,Y, , 12 6,0 |, 20S 8,2 ,82 0, 9564 2,07 2 20T 2,102, 2,B2,0| , 02 0 3,2 0 |20 02E 2| 20,202C 02|20H 0 02N |0 1 MH20 S02 | | 2A0| V2I ||0 U2 0|BU A 01 |TR|0A| B| 2D 0PS |K AK ET ZL |EK- V|' A1 |MH IECB|KBSMAOEV M|V IA N M VE HVOT IEC|AT MKVRNIOAVYOTCSIATLRICAD OH-TY-AIEAKYOIREHDSBAOREM HY BS'EK FIECIYTU AEOB PICALEHGUAIT|RE V|AHSEMDECHASDV LI IZINALKRS H R|V T CHIM AT R O|EAE|NSOP |A TPI|OZHIZ EK|YPI ITHAC I ON M|TAPE |P V AP EAOP| HR| G|AP IG. A| IA |P GA| NP| A | AEI|LGPE GP4 GAP GE| AP | PEG APEAEP3|AGE 3EA GCAE AG 2 GPA GE 2PGEH2 GP2G2EAEG E2 A EA E2 E 2EG E |E2G 2 G2 2 E 22E2PE2 2 A32G E 2

emotionally and ethically throughout his life.

The Rav also thought this is reflected in the deep significance of the location of Parshat Mishpatim in the Torah. Essentially Mishpatim is an interruption in the flow of the narrative of the Torah. At the conclusion of , Am Yisroel have seen and heard the extraordinary events at Sinai as Moshe comes down from the mountain. What should then follow is acting on the demand to seal the with the people of in Chapter 24. Instead there is an interruption – the parsha of Mishpatim suddenly presents the of Nezikin! Why?

The Rav explained that Mishpatim (ethical laws) are the practical application of the . Without Mishpatim we cannot be “a kingdom of priests and a holy nation.” It is the framework of civil relationships – which is in fact what makes holy a holy people.

Parshat Mishpatim is unexpectedly adjacent to Matan Torah to remind us that ethical behavior is primary. And so for centuries our children begin the study of Talmud with the laws of ethical requirements taught in Parshat Mishpatim. May we all be so inspired.

The Dark Side Upcoming Shiurim BY YAEL SAFFRA [email protected] Daf Yomi 7:30am with R. Weberman Purim - the most joyous and anticipated holiday on the Jewish 8:30 am with Chayim Maza calendar, is around the corner. It is a holiday of heroines and heros.It is a day of joy and festivities, and a day of victory and Thursday celebration. Megillat , however, tells a different story. 9:15 pm, R. Weberman, Parsha Lurking just below the surface of our jubilation and merry- making is a tale of anxiety and fear. It is dark and lonely. It is the story of Jewish history and the story of the Jew in exile. IN CASE YOU MISSED IT Megilat Esther is unlike any other book in the Bible. The author of this text invites the reader to imagine the party of King Achashveirosh and even beckons us to join. The verses of Chapter One are elaborate and colorful. According to Dr. Simi AUDIO SHIUR ROUNDUP Peters, such rich and cinematic detail is very unusual in Biblical text. Rarely does the Tanach describe what a person or an R. Miller: "Liability for Causing A article of clothing looks like, let alone an entire structure. If the Sports Injury" Torah, however, does describe someone’s physical attribute or offers a detailed visual description of something, it is there for a R. Wein: "All Hail the Righteous reason and begs for interpretation. Upon unrolling the Megillah, King" all we have to do is close our eyes and see the words of the text come to life. In the royal garden there were hangings of white SIGN UP for the cotton and blue wool, caught up by cords of fine linen and purple CBS Torah WhatsApp Group wool to rods and alabaster columns. There were couches of by clicking here and silver on a pavement made of marble, mother-of-pearl, and mosaics. Imagine the opulence and grandeur. Everyone is present at this royal party. There are no distinctions amongst the guests, and everyone is a citizen of Shushan. All attendees C L I C K T O clearly understand where the power lies and how their presence is simply there to honor the king. Alcohol flows freely, and inhibitions melt away. Things are said and done that alter the T H E N E X T T O R A H W E E K L Y ! course of Persian history forever and cannot be unraveled. The facade of the perfect empire has cracked. Chapter One of Megilat Esther invites us into ancient S E P TOMNEFCDOAMJDNOEOTUJDJEACSYNUEOBVUNAOCCOEN TUJGOCERV1MLUTAJOBJEPCJOCJEGUAMVRUJ5YUEOMGNUTEAVT BMAUES ,M NJA L1BMERUNEOYG1B 3E1NUMTSBGY2RME BM2 SA,RUE8B TN2UE, 1U0 BRY 1E,TB R,Y 2EB1 S2,R5 A2E 3S2 ,R E 5R2T1Y90E21 ,20 6RT10859 R,20 ,5 2R43072 ,0, 2Y 1, 2026 |,0 ,28 , ,2 8,05 94 62 72 0, 0, 120,2 B2, ,|0, 20 |,23 0 2 0|2 E|20 2|2 0,C202| 0H B02 0 0N |2 0HM120 2S 0| EA2 |2V 0 | 0I| 2 U0A BH 0|1R0|T A D| 0P 2S K| TA K L|A EV-ZK |' |H1NIECM|BS AOKE VM|A INV E HAEVT COI KRA|TMNVRYLIOACTILSRCASO-H -DIEYTAOIKOIEHYAOBRMOE HYSM'F EKBECYTIAI CEOILPHE UTAIERVG|A EHSM|HCDELSAI VILZNKIS ACRHV |TCHM A I TO|AEPS|O|H AP S|OTIZHKZ IE|IY PCTA H TA|PNIEM| P A VP P|EAHO RG| AI|GP A|A PIA|GPA | EN I|GAPEL GPGPA G | AE |P AGEPPA6EAPE G2| EGAC GA E3AP G AG E3PGE3H3 PG3EAGEG E3A E A3EG3 E E3|G 33G E3 39E33PE 3 A23G E 3 connect the beginning of this מפרשים Persia. It is a world of power and intrigue, and a Other .יתרו of פסוק world of politics and power- hungry individuals. Parsha to the last It is a society that, in the blink of an eye, goes ְו ֽל ֹא־ ַת ֲע ֶ֥לה ְב ַמ ֲע ֖ל ֹת ַעֽל־ ִמ ְז ְּב ִח֑י ֲא ׁ ֶש֛ר ֽל ֹא־ ִת ָּג ֶ֥לה ֶע ְרוָ ְת ָך֖ ָע ָֽליו awry. Rights and freedoms are stripped away merely because of one’s gender or one’s religion. It is a world dominated by materialism Do not ascend My by steps, that your and conformity. nakedness may not be exposed upon it.

After the party everyone returns home. The 1) - The needs to be located .מזבח pleasurable side effects of the alcohol have near the worn off , the frivolous merriment of earlier has transformed into something darker. Harsh 2) Kli Yakar- The Torah shows concern for the an inanimate object. How ,מזבח interpersonal laws between husband and wife ramp of the are mandated throughout the empire. much more must we be mindful of the feelings Permeating from the royal palace is a deep of their fellow Jew and not to lord over them. sense of regret and lack of clarity. And for the anonymous and acculturated Jew of Persia, life Rabbi Steinsaltz zt”l sums up the underlying will never be the same again. question succinctly. Right after the Jews elevated to such a high spiritual level at Matan Torah, why doesn’t the Torah begin with lofty Rabbi Steinsaltz ? ֶע ֣ ֶבד ִע ְב ִ ֔רי laws, why start with suggests that the Torah wants to teach us that The Meaning of a Vav property laws and other laws dealing with BY AVROMIE FEIN interpersonal relationships are just as as fulfilling the עבד ה‘ [email protected] important to being an mitzvot between man and God. I would also add that the first mishpat is the Hebrew slave to ְו ֵא ֙ ֶּלה֙ ַה ִּמ ׁ ְש ּ ָפ ִ֔טים ֲא ׁ ֶש֥ר ָּת ִ ׂ֖שים ִל ְפ ֵני ֶ ֽהם And these are the rules that you shall set before remind us that as a society, we are judged by them how we treat the most vulnerable amongst us.

The commentators discuss why the Parsha starts with a “vav”, which indicates it is connected with what was written in the last part :Halacha Al HaDaf .יתרו of

Yalkut Shimoni brings down the following 54b to the BY CHAYIM MAZA ְו ֵא ֙ ֶּלה֙ ַה ִּמ ׁ ְש ּ ָפ ִ֔טים opinions that correlate .עשרת הדברות

The last article, before the 2- week break עשרת הדברות Yishmael- Just as the (1 by Hashem, so too, all the examined the laws regarding when a woman הר סיני were given at ,may, and, under certain circumstances, even .הר סיני were given at משפטים should, make her own Havdalah. I thought I 2) Rebbe Akiva- Moshe needs to teach the Jews would pick up where I left off, and examine these laws as in depth as he taught them the another on the subject of Havdalah, so that they are completely versed that discusses the difference between the fireעשרת הדברות in them. that we use for Havdalah at the conclusion of Shabbos, and the fire that we use for Havdalah 3) Rebbe Yehudah- These laws were given at at the conclusion of . to accept בני ישראל For .מתן תורה Mara before the Torah there must be peace within Bnai The Gemara Pesachim Daf 54a tells us that R’ Yisrael. Yochanan said that you say the Brocho of Meorai HaAish on a fire, both on Motzaei can Shabbos and on Motzaei Yom Kippur. And, the בית דין Rebbe Elezer ben Azarya- The (4 adjudicate non-Jewish cases, but the reverse is Gemara asks that this appears to be not permitted. contradicted by a B’raisa that says, that we only S E P TOMNEFCDOAMJDNOEOTUJDJEACSYNUEOBVUNAOCCOEN TUJCGOERV1MLUTAJOBJEPCJOCJEGUAMVRUJ5YUEOMGNUTEAVT MBAUES ,M NJA L1BMERUNEOYG1B 3E1NUMTSBGY2RME BM2 SA,RUE8B TN2UE, 1U0 BRY 1E,TB R,Y 2EB1 S2,R5 A2E 3S2 ,R E 5R2T1Y90E21 ,20 6RT10859 R,20 ,5 2R43072 ,0, 2Y 1, 2602 |,0 ,28 , ,2 8,05 94 62 72 ,0 0, 120,2 B2,,|0, 20 |,23 0 2 0|2 E|20 2|2 0,C202| 0H B02 0 0N 2| 0HM120 2S 0| EA2 |2V 0 | 0I| 2 U0A BH 0|1R0|T A D| 0P 2S K| TA K L|A EV-ZK |' |H1NIECM|B SAOKE VM|A INV VE HAEVT COI KRA|TMNVRYLIOACTIALSRCASO-H -DIEYTAOIKOIEHYAOBRMOE HYSM'F EKBECYTIIA CEOILPHE UTAIGERV|A EHSM|HCDELSAI VILZNKIS ACRHV |TCHM A I TO|AEPS|O|H APS |OTIZHKZ IE|IY PCTA H TA|PNIEM| P A VP P|EAHO RG| AI|G P A|A PIA|GPA | EN I|GAPEL GPGPA G | AE |P AGEPPA6EAPE G2| EGAC GA E4AP G AG E3PGE3H3 PG3EAGEG E4A3 E A3EG3 E E3|G 33G E3 349E334PE 3 A23G E 3 recite a Meorai HaAish on a fire at the of Meorei HaAish, the same blessing conclusion of Shabbos, because that was when that said, on a newly created fire, to fire was originally created. The Gemara answers remind us of the kindness that Hashem did for that when R’ Yochanan said that we say Meorai Adam & Eve on that very first Motzoei Shabbos HaAish at the conclusion of Yom Kippur, he was after creation. referring to saying the Brocho on a fire that “rested”, i.e., that was in existence, but not By contrast, on Motzoei Yom Kippur, the used, on Yom Kippur; whereas, the B’raisa is Berura, Siman 624, Seif Katan7, as well talking about using a fire newly generated from as the Aruch Hashulchan Siman 624 explain that stone or wood (or, in more modern times, with the reason for the Brocho on the flame, is to a flint or a match), similar to the primordial fire show that Yom Kippur is holier than all the which was created at the conclusion of other Yomim Tovim, in that on all other Yomim Shabbos. Tovim one may use fire (for cooking, etc.), but on Yom Kippur one may not. It is for this reason What the Gemara is telling us, is that, even that one may only use a flame that existed, but though we do say the Brocho Meorei HaAish, on “rested”, i.e., was not used, on Yom Kippur. fire, both, at the conclusion of Shabbos, and at the conclusion of Yom Kippur, the reasons are It is for this reason, explains the Mishnah very different, and, this difference has Berura, Siman 298, Seif Katan 1, that the significant Halachic ramifications. The fire that Shulchan Aruch and Rama, Siman 298, Seif 1 we use at the conclusion of Shabbos, must be a combine to rule that on Motzoei Shabbos, if you flame, newly created after Shabbos; whereas, do not have a candle, you don’t have to make the fire used at the conclusion of Yom Kippur, the effort to try to locate one, but, on Yom must, necessarily, be a flame that was lit before Kippur, you do. It is because, on Saturday night, Yom Kippur, and remained lit, but was “unused” the primary purpose for saying the Brocho on the entire day of Yom Kippur. The Shulchan the flame is as a remembrance, not really part Aruch codifies both of these laws, ruling in The of the theme of “Havdalah”, of “separation” Laws of the Havdalah Candle, Orach Chaim, between the holy and the mundane, whereas on Siman 298, Seif 8, that a Brocho may be made Yom Kippur it is exactly, and, solely, for that on a newly created flame on Motzaei Shabbos, purpose. but a Brocho may not be made on a newly created flame at the conclusion of Yom Kippur. The Shulchan Aruch Siman 624, Seif 5, does say, And, in The Order of the Conclusion of Yom however, that you may use a flame that was Kippur, Orach Chaim, Siman 624, Seif 4 & 5, the properly lit on Yom Kippur for a sick person, for Shulchan Aruch rules that a new flame may not since he was required to light it for Pikuach be used at the conclusion of Yom Kippur, but, Nefesh, it is still considered to be a flame that only an “Or Sheshavas”, a flame that “rested” on “legally rested” on Yom Kippur. Yom Kippur. There is an additional requirement for a The source for the that on Motzaei Shabbos, Havdalah candle, that it must be lit to provide Meorai Haesh should be recited over a newly light. There is a dispute cited in the Shulchan created flame is found in the , Bereishis Aruch, Siman 624, Seif 5, whether one may use Rabbah 11:2. The Midrash says that G-d’s light a flame that was lit in the Synagogue before illuminated the world until Adam committed the Yom Kippur, since, even though it rested on with the Eitz Hada’as, on the eve of the Yom Kippur, it was lit for “Kavod Hayom”, and, Sabbath. At that point, G-d decided to remove not, for light. The Mishnah Berura, Seif Katan His light, but waited until the end of Shabbos to 13, quotes the Derech HaChaim that one should do so. As Shabbos concluded and the darkness light a special candle before Yom Kippur that descended, Adam became frightened, and G-d will stay lit the entire day, for the purpose of inspired Adam to take to rocks and strike one using it Yom Kippur night. It is for this same against the other, creating fire for the first time. reason that one should not use a Yahrtzeit According to the Midrash, Adam recited the candle for Havdalah on yom Kippur night, since blessing of Meorai HaAish that very first it was not lit to provide light, but L’zecher Motzaei Shabbos. The Mishnah Berura, Siman Nishmas. However, R’ Moshe paskuns in Igros 624, Seif Katan 7 says that it is for this reason Moshe (Vol. 4, 122:1) that if one has no other that, every Motzoei Shabbos, we say the light that “rested”, one may use a second light S E P TOMNEFDCOADNMJDOEOTDEUJJACSYNUEEOBVUNAOCOENC TUJCGOEVR1MLUTEJOCABJPJOECJEGUAMVRUE5YUOJMGUETNMAVT MBUAMES , NJA L1BMERUNEOBYG1U 3E1BUMTNSBGY2RMBE M2 SEAB,RU8A ETN2E,U 10 BRY E1,TRB ,EY 2RB1 S2,R5 2ERA 3S2 , RE5 2T19 0EY21 ,20 61RT08 95R,2 0,5 2R430 27 ,20, 12, Y,1602 |,0 ,28 ,,2 ,0954 2 762 ,0 2 0,1022 ,B,|02, 0 0 |,2 0 3 2 0| E20|2 2|2 0C2,02| H02 B00 0N 2| 0HM120 S2 0 |2EA | 2V 0 | 0I| 2 U|0 A B0H |R01|T A | D 0PS 2K| TAK L|A E-ZK V ' |HNIECM1|B SAOKVE M |AINAV V EHAET COAI MKRTNVR|LYIOACTIALSRCASO-HY-DIE TOKIAOIEHYAOBRMOBEY HM'ESKF BECYTIIA CEILPEO HUITAEGV|A REHSM|HCDESLIAIVI IZNKLS CRAHTV CH|M AT I O|AEAPS|O|HAZPS |OTI HZKE II|Y TAPC HE TA|PNIM| PV A P P|EO RAGH|I A|G P A| A PI|A|PA |G EN I|GPAEL GP GPA G | A |PE P AEGPA6EPAE G2|E GA AC G AEP GA5 G E3PGE3H3GP 3EGAGE EA3 5E A3EEG3 E E4|G 34 3G E 3 459E3453PE 4 A23G E 3 that was lit from the yahrtzeit candle, since the could and should be updated for our present second light was lit to provide light, and it was virus) “if you don’t cover your face when you lit from a flame that “rested” on Yom Kippur. sneeze, you have never really learnt Bava Kama”. His point is that the proper way to learn Finally, the Shulchan Aruch, Seif 4 says that any Gemara is by delving into the specific case although one may not use a newly created [3] mentioned to find the concept and theme flame on Yom Kippur night, there is an opinion that underlies that specific example, and then that one may use a second flame that was lit apply it to the details of our current reality.[4] from that light. However, the Beur Halacha writes that the overwhelming view of the Even though the Gemara might only be Halachic authorities is that using such a second mentioning oxen, cows, holes in the ground, light, is not permitted either, and, if one does and bundles of hay on fire, nevertheless, the not have a light that rested on Yom Kippur, he Gemara was also referring to spreading germs, should not recite the Brocho of Meorei Haesh at driving carelessly, and leaving your backpack in all. the hallway. We have to approach Torah learning with the recognition that it IS talking However, if Yom Kippur falls on Shabbos, the about our reality even though the scenario Mishnah Berura says that one should still not pictured does not seem to mention[5]. use a newly created flame on Yom Kippur night, even though it is also Motzoei Shabbos This ability is really a very important life skill. I (although the Aruch Hashulchan paskuns that dare say that this is one of the reasons why the he may), however, one may use a second flame Torah was given in parshas Yisro. Yisro that was lit from a newly created flame. represents the “eyes” of the Jewish People. In parshas Beha’aloscha (10:31), we find that Moshe implores Yisro to remain with the Bnei Yisroel as they travel to enter Eretz Yisroel. When Yisro (Chovav) says that he will be Finding Our Eyes returning home, Moshe asks him not to leave you - ְו ָה ִי ֥י ָת ָּ֖לנוּ ְל ֵעי ָנֽ ִים“ the Bnei Yisroel because in the Torah have been ‘eyes’ for us.” BY RABBI BARUCH FOGEL My Rebbe, Rabbi Refael Shmulevitz zt”l, [email protected] explained this expression with an analogy to tourists. Those of us who work(ed) in A popular slang for “standard” sugyos of Manhattan would quickly walk past the Empire Gemara is “shor shenogach es haparah”- an ox State Building, while all the tourists would stand that gored a cow. Based on the pesukim in this and stare. A tourist’s eyes can be used to direct week’s parsha, and the mishna (and perek) in the eyes of those who have become Bava Kama, this specific case has been used as desensitized to phenomena that should grab the classical formulation, and slang, when their attention. Yisro was the “tourist” of the referencing standard Gemara learning[1]. Bnei Yisroel. He therefore used his eyes to see, and teach us to see, that which is important. It is also used, unfortunately, by many with a negative connotation, as if to say that Gemara Perhaps that is why Yisro is linked to the giving learning (and by extension the pesukim in of the Torah. Having the correct set of ‘eyes’ is parshas Mishpatim) is antiquated, and not the most important skill when it comes to relevant to our lives, since all it talks about is learning Torah. Yisro never saw just an ox, a oxen and cows.[2] As a High School Rebbe cow, or a pit. He “saw” the underlying concept, trying to engage my students, this claim is one he saw the depth latent in everything that that is commonly heard. It is my to try and happened to the Bnei Yisroel and in every word explain that the core of Gemara learning is of the Torah. The parsha of the Torah is parshas finding the underlying concept that is found in Yisro to always remind us of that message when the specific example that the Torah and Gemara we embark on learning torah. mentions. (Conversely, the punishment for those who As R’ Avigdor Miller famously said (and which stand opposed to the Torah, to those who S E P TOMNEFDCOAMJDNOOETDEUJJEACSYNUEOVBUNAOCCOEN TUCJGOEVR1MLUTEJOCABJPEJOCJEGUAMVRU5YEUJOMGUETNAVT MBUAES ,M NJ L1BAMERUNEOBYG1 U3E1UMNTSBGY2MERB M2 SEAB,RU8EA TN2EU, 10 BR YE1,TRB ,EY 2B1 SR2,5 2EA 3S2R , RE 52T190E2Y1 ,20 61RT0859 R,2 0,5 2R4073 2 ,0, 2 1, Y21602 |,0 ,28 , ,2 8,,0954 2 762 ,0 0, 10,22 ,B,|02, 0 |,2 0 3 2 0|2 E0|2 2| 20C2,02| 0H2 B00 0N 2| 0HM20 12S 0 | 2EA |2V 0 | 0I| 2 U0 A B0H |R0|1T A | D 0P S 2K| TAK L|A EV-ZK | ' |HNIEC1|BM SAOKVE M|A INV V E HAVET COA MKRITN|VRYLIOACTIALRSCAO-HY-DIE TOIKAOIEHYAOBRHBMOE YHSM'EKF BECYTIIA CEILOHPE UITAIEGV|A REHSM|HCDESLIAVI LIZNKS CRAHV T|CHM AT I O|ATEPS|O|HAPS | ZOTIHZKE I|Y ICTAP H TA|PNEIM| PV A P P| EHO RAG| AI|G P A| A PIA|PA |G EN |I|GPAEL GPGPA G | A |PE AEPGPA6EAPE G2|E G AC AG EAP 6G AG E3PGE3H3PG 3E AGEG EA3 6E A3EG3 E EE4|G 353 G E3 569E53153P6E 4 A23G E 3 obstruct Klal Yisroel, is that they will be stricken by Rabbi Aharon Lichtenstein p.28 “A penimi analysis of in their eyes and die. That is the meaning of Shenayim Ochazin Betalis or Shor Shenagach Es Haparah enables one to soar far above the dull sublunary sphere of Moshe’s prophecy at the end of this week’s garments and to a firmament of celestial reality” parsha. Hashem will “send the tzirah to wipe out the Canaani, the Chivi, and the Chiti”. 2 See also Making of a Godol p.527 for the famous debate (23:28). Rashi explains that the tzirah was a between Litvaks and Chasidim related to this. winged insect that “injected poison into the 3 It is obvious that the Torah HAD to have been given to us eyes” of the nations of , and that is how from Hashem in a manner that people of all the generations they died. could understand it. To quote R’ ’s unpublished essay on evolution, “The Torah always speaks in the language of man. G-D worded the Torah so that it Rabbi Reuven Leucther explained that the would be accessible to all people for all times. Therefore, method of killing the inhabitants of Canaan with the account of creation and similar narratives are not injecting poison into their eyes was to point out written in modern scientific terminology. If G-d had written that they deserved death because of their eyes. the Torah using current scientific terms, it would have been completely unintelligible to the shepherd thousands of They viewed Klal Yisroel as an enemy, and they years in the past, and primitive to the scientist thousands of saw themselves as the obstacle to revealing years in the future” Hashem’s nation in His land. It was their eyes that made them into our enemies. Once again it 4 This is my understanding of the Rambam’s definition of Talmud learning. He explains ( Laws of 1:11) is all in the eyes.) that the concept of Gemara is “thinking and reflecting so that he may understand the end of a thing from its This lesson about the eyes of Yisro and how to beginning, and deduct one matter from another, and view learning Torah is actually very relevant to compare one matter to another, … to the end that he may know which are the principal rules and how to deduce that us today. One of the most difficult tasks that we which is forbidden and that which is permitted.” face is figuring out if something that seems small is really the start of something big. To use 5 See footnote #1 today’s parlance, it is imperative to decide if a microaggression is nothing more than an insensitivity or ignorance or perhaps is it in fact the root, and beginning, of something more sinister to come. (To make this question even Your Enemy's Donkey: more timely; Are threatening words just a show Some Reflections on of fake bravado or the seeds of an insurrection?) Shemos 23:5 BY RABBI AVI MILLER And, this is the dilemma of every parent. They [email protected] have to decide when they catch their kid doing something wrong, as small as it might be, if it is indicative of something more serious. In fact, שמות כג:ה this skill is demanded of us at almost every turn ו ִּכי־ ִת ְר ֶאה ֲחמ ֹור ֹׂש ַנ ֲא ָך רֹ ֵבץ ַּת ַחת ַמ ָּ ׂשא ֹו ְו ָח ַד ְל ָּת ֵמ ֲעזֹב ל ֹו in our lives. ָעזֹב ַּת ֲעזֹב ִע ּמ ֹו׃

The story of the giving of the Torah begins in If you see the donkey of your enemy lying under its Parshas Yisro and concludes at the end of burden and would refrain from relieving it, you Mishpatim. Sandwiched in between the two must nevertheless help unburden it with him. parts of the story, are all the monetary laws etc. Shor shenagach reminds us that the giving of Lincoln the Torah, and the learning of Torah, is what I don’t like that man, I must get to know him gives us the eyes to see all of our lives through better. the eyes of the Torah. It is not for naught that “shor shenagach” defines Gemara learning. It IS the “eyes” of the Torah for all of our lives. (1) The Torah recognizes how complicated it can be to offer assistance to someone whom you hate and who hates you. In the pasuk above, 1 See the article in Law and Spirituality: Defining the Terms your enemy’s donkey is lying helplessly under S E P TOMNEFCDOADMJONEOTUJDJEACSYNEUEBVUONACCOEN TUJCGOER1MLUTAVJOBJEPJCOEEJGUAMVRUJ5YUOMEGNUTAEVMT BAUES , NJA L1MBERMUNEOYG1B 3E1NUMTBSGY2RME M2 SBA,RUE8BE TEN2U, 1U0 BRY 1,TB RE,Y 2EB1 SR2,5 A2E 3S2 , R E 52RT1Y9 0E2 1 ,20 6RT108952R ,0 ,5 2R43072 ,0, 2Y 1, 2602 |,0 ,28 ,,2 8,05 4 962 ,72 0 0, 1202 , B2,,|0, 20 2 | ,3 20 2 0| E2|02 2|0 ,0C202| H0 B20 0 2N | 0HM120 S 20|EA |20V | 0I| 2 UA 0BH |01R |TA D|0P 2S|K TAK L|A E-ZK V' |H1NI|ECM |BSAOKE VM|AINV VE HAET COVI KRA|TNMVRLAYIOCTIALSRCASO-HA -DIEYTAOKIIOYEHIAOBRMOE HYMS'YF EKBECYTIA CEOILPE HUTAIEGRVE|A HESM|HCDELSAI VIZLNKS IA CRHV |CHM AT I OT|AEPS|O|SH AP |OTIHZK IZE|IY PTAC H TA|PNIM|E P AVP P|EAO RHG| A|GP I A|A PIA|G|PA E|N I|GAPEL GPG PAG | AE |P P AGEPA6PEAPE G2| EGACA G EA7P AG AG E3PGE3H3G P3EGAGE GE7A3 E A3EGE3 E E4|G 3 63G E3 79E36673PE 4 A23G E 3 its load. Not only is there a natural temptation (2) As much as we focus on the hatred of the there is two enemies, the one who truly suffers the ,( ְו ָח ַד ְל ָּת ֵמ ֲעזֹב ל ֹו) to withhold assistance also the risk that even if you did take the moral most in this pasuk is the innocent donkey. high ground and offer to help, it would be Oftentimes, innocent third parties get caught in immediately spurned. Sometimes a the crossfire and suffer when a relationship relationship can be so damaged, that offering to sours and becomes toxic. The easily ignored help an enemy in need only further generates fallen donkey represents the collateral damage animosity and resentment rather than of such relationships in disrepair. When people appreciation and good will. That is part of the act toward one another with meanness and nature of the power dynamics of giving and vindictiveness, the consequences can ripple and receiving help. Yet the Torah tells us that as we don’t often appreciate all the victims who fraught as the situation may be, and as much as suffer as a result. we might have to tread lightly, we must always be willing to lend a hand even to our greatest (3) Yet perhaps the fallen donkey might actually enemies. be there to help us make the right choice. For it can be easier to attend to the animal’s pain and suffering than to our enemy’s. We can Quotes of the Week rationalize the help we offer as help directed at the animal and not our enemy. The irony, t BY RABBI AVRAHAM WEIN though, is that seeing our enemy’s animal may very well be the first step to seeing our enemy’s own humanity. Rabbi Norman Lamm Modern Israel comes from that nation of (4) Targum Onkelos translates the pasuk as who blessed the world with the vision follows: ֲא ֵרי ֶת ֱחזֵי ֲח ָמ ָרא ְד ָס ְנ ָא ְך ְר ִבי ַע ְּתח ֹות ט ֹו ֲע ֵני ּה ְו ִת ִּת ְמ ַנע of a united humanity — a vision distorted and ִמ ְל ִמ ׁ ְש ַּבק ֵל ּה ִמ ׁ ְש ַּבק ִּת ׁ ְש ּב ֹוק ָמא ִד ְב ִל ָּב ְך ֲעל ֹו ִהי וּ ְת ָפ ֵרק profaned, made pornographic and obscene, by ִע ֵמ ּה that organization which today condemns Israel to be the only country not permitted to When you see the donkey of your enemy lying participate in that same unity of nations. Israel under its burden, you must let go of what is in comes from and is a people who taught the your heart against him and you must unburden world pity and compassion, civilization and art the animal with him. and music, morality and law and justice — yes, and Education and Science and Culture — when As one of my rebbeim pointed out, Onkelos the so called Third World is still populated by the might have been playing on the double We must unburden . ָעזֹב ַּת ֲעזֹב likes of Amin and gives thunderous ovations to language of an Arafat. ourselves of the hate we carry in order to unburden the animal we see suffering before Rabbi Yehuda Henkin us. Or perhaps it is equally the reverse: By A halachic decision typically combines pure unburdening our enemy’s animal, we can begin halakhah as it is derived solely from studying the to unburden the hate we harbor against sources, with metzi’ut, the reality or facts on the him/her. Doing kindness for others not only ground. carries the potential to earn their good will; it can actually help us like them a bit more. Rabbi Berman Ultimately, one of the things I’d like people to (5) Indeed, the Midrash tells the story of two take away is a sense of personal responsibility donkey drivers who were sworn enemies. The that we each have to reduce evil. It could be evil donkey of one of them had collapsed from its that we might be inadvertently causing ourselves, burden and the other driver just walked by. But evil that might be caused by natural causes. In then he recalled the pasuk in the Torah and one of these areas, we as individuals have both returned and relieved the animal of its burden. the capacity and responsibility to reduce evil and The story concludes with the two drivers at an to increase goodness in the world. inn, eating and drinking together like old times. Who was responsible for ?מי גרם להם שעשו שלום S E P TOMNEFDCOAMJDNOEOTEUJDJEACSYNUEOBVUNAOCCOEN TUJCGOERV1MLUTEJOABJPEJCOJEGUAMVRUJ5YEUOMGUTENAVT MBAUES ,M NJA L1BMERMUNEOBYG1U 3E1NUMTSBGY2RMEB M2 ,RU8EBA TN2UE, 1U0 BRY E1,TRB ,Y 2EB1 SR2,5 A2E 3S2R , E 52RT190EY21 ,20 61RT0859 R,20 ,5 2R430 72 ,0, 2Y 1, 21602 |,0 ,28 , ,2 8,,05 4 92 762 ,0 0, 120,2 B2,,|02, 0 |,23 0 2 0|2 E0|2 2|2 0,C202| 0H2 B0 0 0N 2| 0HM120 2S 0 | EA2 |2V 0 | 0I| 2 U0 A BH 0|R01|T A | D 0P 2S K| TAK L|A EV-ZK | ' |H1NIECM|B SAOKVE M|A INV VE HAVET COAI KR|TNMVRYLIOACTIALSRCASO-H Y-DIETOIKAOEHYIAOBRMOE HYSM'EF KBECYTIIA CEOILPHE UITAIGVE|A RHESM|HCDESLAI VILZNKS I CRAHV |TCHM A I OT|AEPS|O|HAPS |ZOTIHKE IZI|Y PCTA H TA|PNEIM| PV AP P|EAHO RG| AI|G P A| A PIA|GPA | EN |I|GPAEL GPGPA G | AE |P AEPGPA6EAPE G2| EGAC AG EA8P G AG E3PGE3H3PG 3EAGEG EA3 8E A3EG3 E EE4|G 373 G E3 589E531583PE 4 A23G E 3 making peace between them? Hashem, Who Many comment how the pasuk in commanded the halacha to stop and help. discusses helping the donkey of an enemy While oftentimes repairing a broken whereas in it discusses the donkey of a relationship requires much more than one friend/brother. But the Gemara in small gesture of kindness, an unexpected act is 31a points out that the cases are radically not of generosity is not a bad place to start. different in another way. In the former case, to help unload ,”עזב תעזוב“ we are obligated to the donkey of its burden so it can (”פריקה“) Many meforshim compare our pasuk to a (6) stand up again. In the latter pasuk, however, similar and parallel pasuk in Devarim. the donkey’s burden had fallen off, and the to help load up the ,” ָה ֵקם ָּת ִקים“ obligation is דברים כ״ב .so it can be on its way (טעינה) donkey ל ֹא־ ִת ְר ֶאה ֶאת־ ֲחמ ֹור ָא ִחי ָך א ֹו ׁש ֹור ֹו נֹ ְפ ִלים ַּב ֶ ּד ֶר ְך ”While sometimes our job is to help “unburden ְו ִה ְת ַע ַּל ְמ ָּת ֵמ ֶהם ָה ֵקם ָּת ִקים ִע ּמ ֹו׃ If you see your fellow’s donkey or ox fallen on the those who feel weighed down, other times, it is road, do not ignore it; you must help him raise it. our job to help “lift up” those who have fallen.

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