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Akiva Yitzchock Spector Nefesh Hatorah פרשת שמות Edgware, UK כ”א טבת תשע"ו 2nd January 2016

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THE ANGEL AND THE THORNBUSH Tal Moshe Zwecker

Mipeninei Noam Elimelech PARSHAH

And an angel of Hashem This is the meaning of the term maros negaim , A HOLY FIRE literally, “signs or sights of affliction” (Negaim 1:1). It happened when the Reb Elimelech appeared to Moshe in a Afflictions of the soul, such as negative character was wandering in exile that he once entered an inn fiery flame from within flaws, can be rectified and thus bring man to to wash his hands in the kitchen. He washed and the bush. (Shemos 3:2) spiritual heights and wonders, as explained above. then he went on his way. The cooks in the kitchen [The then goes on to discuss] “a blemish were baking bread when Rebbe Elimelech had Man’s essential function is to uproot his as strong as snow” — if a man is afflicted with a entered, and while they worked, a gentile stole into negative character traits, such as hate, jealousy, trait that afflicts him as a blemish does his body, the kitchen and took a loaf. be as strong and fierce as a leopard to overcome vanity, lust, envy, and greed. These flaws must When the baker noticed the missing bread, it until it can be purified as snow, as the verse be rectified in order that man can rise to great he assumed that the poor beggar who was none teaches, “If your sins are scarlet, they shall be spiritual heights with deveikus, cleaving to other than the Rebbe in disguise had stolen a loaf. whitened as snow” (Yeshayahu 1:18). “Or like sid, Hashem Yisbarach. The baker was furious and sent his servant on cement” — there is an even higher level: “like the This is the meaning of “And He appeared horseback to catch up with the thief and give him to Moshe in a fiery flame from within the bush.” whitewash of the Sanctuary walls.” a sound beating to teach him a lesson. Through overcoming the bad character traits, This alludes to lofty holiness. “And Hashem As the servant beat the Rebbe, who lovingly which are like thorns, man can achieve greatness. saw that he turned to see [the bush]” — Hashem accepted these blows as a decree of Hashem, a fire He burns with a fiery enthusiasm to serve Hashem saw that Moshe Rabbeinu wanted to be rid of all broke out in the inn and nothing could put it out. [and then Hashem reveals Himself to him]. of his negative traits so that he could truly see — The baker immediately realized that this must be “And behold, the bush was burning in the fire, so that then he would truly see wonders and great a punishment from Heaven for sending the servant but the bush was not consumed” — but man things. after the beggar, and he quickly saddled his horse realises that even though he is now full of fiery In truth, this is impossible until the holy and rode out to find them. enthusiasm, that excitement hasn’t burned away Mashiach will come to redeem us and remove the his flaws and bad traits completely. When he caught sight of his servant, the non- spirit of impurity from the land completely. Thus, boasted of the sound beating he had given the “And Moshe said: ‘I will turn aside and look at Hashem said, “It is not possible for you to reach beggar and pointed to the spot in the woods were this great sight’ ” — Moshe said: I will go out and this lofty level. ‘Remove your shoes from your feet’ leave behind my flaws completely and then I will he had left him. The baker found the Rebbe by one ” — the word shal , “remove,” has the same root as see great wonders and achieve spiritual heights. of the trees, shouting over and over, “Ribbono shel the word she’elah , “borrowed,” teaching us that Olam! I will not daven minchah until You put out “Why is the bush not consumed?” — the word when you achieve this level, it is like a borrowed the fire in the inn!” yivaar , “consumed,” has the same grammatical root object. You cannot fully own or achieve such a as in the verse “And he grazed [ u’bier ] in another’s Seeing the Rebbe praying for his inn after what level until the coming of Mashiach, may it be soon. field” Shemos( 22:4). The verse is saying: why are he had done, the baker fell to his knees, begging these bad traits, which are compared to the thorny “Because the land is holy” — thus, you should the Rebbe’s forgiveness. The holy Tzaddik forgave bush, not completely consumed and destroyed by concentrate your energies in places that contain him on the spot. The baker gratefully returned the fires of excitement and enthusiasm to serve physical matter that need refining and sanctify it home to find that his inn was safe and the fire had Hashem [like grass that is consumed by an ox]? to make it holy. been put out. (Ohel Elimelech 120)

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1. Who was the first and last sheivet to die in Mitzrayim? QUIZ TIME ?? livingwithmitzvos.com 2 MY WEEKLY HALACHIC QUESTION Rabbi Avi Wiesenfeld Rosh , Yerushalayim and Rav at Kav Halachah Beis

Horaah HALACHAH

Late Night Scoop…

When I a knock on my door late on a Friday night I normally expect an food inside it is still hot, stirring causes an improvement that it wouldn’t have emergency medical question, most commonly from a man whose wife is in labour had if one wouldn’t have mixed it.8 asking for the guidelines of when to go to the hospital and any halachos pertaining to the situation. This time was different, true, it was a man, but this time his question Q. What if the food inside the pot is FULLY cooked, may it be stirred? seemed to be more of an urgent nature; how would it be permissible to scoop out A. Here is depends on whether the pot is on or off the fire: some of his wife’s cholent late on a Friday night and still be allowed to allow the pot ÂÂ ON the Fire: Once food is fully cooked, it is no longer subject to ‘cooking’.9 to continue simmering over the flame until it would be eaten the following morning? Consequently, it should be permitted to mix the food – even on the fire – since So, to avoid all future late night ‘emergency’ knocks (and for many people the trek up is fully cooked, mixing it will not affect anything. Nevertheless, there is an the seven flights in my building to reach my apartment), here is a summary of our opinion that holds that even though the food is fully cooked, it should not be conversation. mixed whilst it is on the fire.10 [There are various reasons given for this novel halacha – a) there may be a few pieces that were not fully cooked, and mixing Q. Is it permitted to remove food from a pot of food that is not fully it causes them to become fully cooked. b) dispersing the taste around the pot cooked? is a type of improvement that is similar to cooking] A. No,1 even if the pot has been removed from the fire.2 ÂÂ OFF the Fire: It is permitted to mix food that is fully cooked if the pot is off the fire11. Nevertheless, there are Poskim that are stringent even here. The halacha Q. If the food is not fully cooked and on the fire, is it permitted to scoop is one may be lenient, but Poskim praise one that is stringent even here.12 out only from the top layer of the food, being careful that no mixing occurs? Q. What if one is unsure if the food in the pot is fully cooked or not, e.g., on Friday night when wishing to mix the cholent? A. Since the main concern when removing food from a pot of uncooked food is that the inserting of the spoon causes the food to be mixed in some way,3 if one A. It should not be done.13 is careful to remove only food from the top layer of the pot, or by poking what he wants with a fork, no mixing will occur and is permitted.4 We are not done yet….. ÂÂ Remember, doing so will not allow one to replace the lid, since the food is not In addition to the prohibition of bishul – cooking, when removing a pot from its fully cooked. source of heat Chazal forbade returning food to its source of heat on Shabbos. One of the main reasons given is because it looks as if one is cooking on Shabbos. Q. Is it permitted to remove food from a pot of food that is fully cooked? However, if it is clear that he is only replacing the food, it may be returned on Shabbos as it is as if he never really removed it from the fire. In order to accomplish A. It depends if the pot is on the fire or not: this, three conditions need to be fulfilled14: ÂÂ If the pot is ON the fire, one should not remove food from it, even if the food is 1. Intention to replace it – this means that when removing it from the fire, one completely cooked.5 This is because removing food causes the food in the pot must have intention to return it, to be mixed, which should not be done whilst the pot is on the fire – even if 2. Still in one’s hand – this means one must not let go of it the entire time it is the food is completely cooked. As stated above, one may carefully remove the taken off the fire, it may be placed on the counter, provided one hand is still pieces resting on the top, being careful not to mix the rest of the pot. holding onto one of the handles, ÂÂ If the pot is OFF the fire, it is permitted to remove food from the pot in the 3. The flame must be covered – this means that there must be a metal sheet on normal manner.6 top of the fire, or a sheet of aluminium foil on/around an adjustable hotplate or crock-pot. Q. Is one permitted to stir food in a pot that is NOT fully cooked? Obviously, besides the above mentioned conditions, in order that one shouldn’t A. Stirring food that is not fully cooked speeds up the cooking process, regardless transgress the melacha of bishul - cooking, therefore: of whether the pot is on the fire or off: 4. The food in the pot must be fully cooked, ÂÂ ON the Fire: It is forbidden to stir food that is on the fire if the food is not fully 5. The food must be hot i.e., yad soledes [approx. 45°c] or comfortably warm cooked. Doing so immediately affects the contents of the pot that causes them (acc. to Ashkenazim) when being replaced. to cook quicker.7

ÂÂ OFF the Fire: Similarly, it is forbidden to stir hot food in a pot if the food is not 8 See maharsha page 18a sub verse ‘dilmah’ who brings a machlokes Rishonim on the matter. Most completely cooked. Even though the pot is no longer on the fire, as long as the Rishonim are indeed machmir in this case (Rashi, Tur, Beis Yosef) and so is the conclusion of the . 9 Shulchan aruch 318:4. 1 Rambam 3:11, Shulchan aruch 318:18. The prohibition in this case is rabbinical, shaar hatzion 10 Kol Bo brought in the Beis Yosef at the end of 353 that is of the opinion this is included in the 147. melacha of bishul. 2 Shulchan aruch ibid, mishna brurah 113. If the food is not hot, there is no problem in every case. 11 Elya Rabbah, mogen Avraham, chayei adam, Shulchan aruch harav, mishna brurah 117. 3 This is implied by the shulcha aruch and shaar hatzion mentioned in the footnote above. See Rav 12 The ramo in seif 18 is stringent in this matter, and in fact, according to the ramo one must be Poalim (Ben Ish Chai) 3:45. stringent regarding this even when the pot is no longer on the fire. The mishna brurah writes that 4 Rav Y.S. Elyashiv zt”l quoted in shvus yitzchok page 426. the custom is to be lenient, and only place to be stringent (when the pot is off the fire) is to actually 5 Mishna brura 113 in the name of the elya rabbah. Iggros moshe orach chayim 4:74:9. mix it, but to simply remove food from the pot is permitted. 6 Mogen Avraham, mishna brurah 117, Shulchan aruch harav 30. 13 Since doing so may result in transgression of a Torah prohibition. 7 Gemarah beitza 44a, Rambam hilchos Shabbos 9:3, Shulchan aruch 252:1. 14 See Gemarah Shabbos 48b, Shulchan aruch 353 1-2.

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only through that experience that we could be built into a people ready to This week’s parsha tells us of the receive the Torah and undertake the Jewish mission for the world. beginnings of the Golus Mitzrayim, At this point in our analysis, however, we come to a startling paradox. a long period of great difficulty for There is a famous tradition from the Arizal3 that, whilst in Egypt, the the Bnei Yisrael, which lasted over Bnei Yisrael slipped to such a low level – which he refers to as the 49th 200 years. Clearly, this was a highly level of impurity – that, had they stayed there even a little longer, they could never have been redeemed. Likewise, the Rambam4 writes that, significant part of our history, and we after Avraham, followed by Yitzchak, Yaakov and his sons, toiled to bring need to consider how to understand it. recognition and service of Hashem to the world, most of the Bnei Yisrael then regressed to Avoda Zara through the long golus in Egypt, so that the Interestingly, there is much discussion about what we are to learn from fundamental message of Avraham was almost forgotten! Yetzias Mitzrayim (the actual Exodus) with its incredible miracles1, but much less has been said about how to relate to the period of persecution How could Golus Mitzrayim have been a positive transformation if, at and slavery itself. the same time it caused such a regression? This may not be something The first point – one which can hardly be overstated – is that of course which we can truly grasp but somehow it was this near-total destruction 5 we cannot fully comprehend the ways of Hashem. Often we barely which allowed us to be born anew . understand them at all. Yet, as always, we are to reflect as best as we can, A further insight can perhaps be gained from a rather mysterious and to reach some level of appreciation of how Hashem runs His world. esoteric passage in the Shelah6. The Shelah begins by quoting a Having completed Sefer Bereishis we can see – reading between in Megilla 14a, which in turn quotes the words from Hallel “Hallelu avdei the lines – the basic attitude a Jew is to have when contemplating this. Hashem” – “Praise, you servants of Hashem”. The Gemara adds that In Parshas Lech Lecha, at the Bris Bein Habesarim, Hashem speaks these words are alluding to us having emerged from being servants to Avraham Avinu and tells him the famous words: “Know that your of Pharaoh to becoming servants of Hashem instead. The Shelah descendants will be strangers in a land that is not theirs, and that they elaborates by saying that becoming a Servant of Hashem is, in a sense, will enslave and persecute them, for four hundred years”. the ultimate spiritual achievement, and that somehow we were only able This seeming admonishment was a reaction to various errors Avrohom to achieve this through the experience of being servants of Pharaoh first7. Avinu had made, and the Gemara (Nedarim 32a) identifies these errors. Though the Shelah is sometimes cited as saying that the experience of However, neither the Chumash nor the Gemara make any obvious slavery in Mitzrayim taught us the discipline and servitude which allowed attempt to show how 200 years of terrible suffering for generations of us to then become servants of Hashem, it would seem that he is referring Avrohom’s descendents is a suitable consequence for these apparently mostly to something much deeper and more subtle; how our experience minor misdeeds2. Evidently, this is something that, as , we ought to and then changing status in Egypt guided us to a clear understanding of be able to accept. who and what we really were, and what we clearly were not8. But, trying to understand Torah and our history more deeply, how Clearly, as we have seen, it is not easy to really understand the Golus could such a crushing national experience have been such a necessary Mitzrayim process. Perhaps however, these ideas from our seforim can part of the Divine Plan? lead us to some level of appreciation of how the challenges of golus Although in this part of the Chumash we find little further insight, there shaped us as a people and continue to shape us both as individuals and is a Pasuk much later on (Devarim 4:20), in which Moshe Rabbeinu gives as a people even today. the Bnei Yisrael a vital explanatory concept. In the middle of a general recap of his time with his people, Moshe mentions that Hashem took us 3 This is cited, for example, in Beis HaLevi on Parshas Bo out of the “Kur Habarzel” – “metal-smelting furnace” in Egypt. As the Kli 4 Hilchos Avoda Zara 1:3 Yakar (Shemos 13:16) explains, just as the smelting furnace purifies the 5 See Devorim 4:34. It has been pointed out that in many “natural” birth-processes there is an initial iron by melting down its physical structure, so too the Egypt experience disintegration followed by re-birth into the new organism. The Maharal discusses this concept in various places in his works, and I have heard this concept used to explain the Mitzrayim somehow purified us spiritually by “melting us down” physically. experience in particular by R’ Moshe Shapira, shlita. To explain this idea, the Kli Yakar compares it to the fact that, as older 6 Maseches Pesochim, Section “Matza Ashira” 1:274. The Sefer Shelah (Shnei Luchos HaBris) is a famous and very revered book about various topics, known for its depth and somewhat esoteric people testify, the spiritual side of a person grows and matures as his character. It was written by the famous R’ Yeshaya Horowitz, c.1560-1630; Rabbi of various drive and ambition for material gain and physical pleasure, wane. European communities including Prague, then of ). 7 The Shelah adds that it came to the point that even Pharaoh and his people insisted that we leave, In any event, the Kur Habarzel metaphor hints that Golus Mitzrayim and he explains that even they – and surely we ourselves – had by then internalised an awareness was a transformative experience. Though it was terribly painful it was that, at the depth of our beings, we were suited to the higher calling of Servants of Hashem, rather than servants of Pharaoh. 8 Perhaps we can therefore add that this growing self-awareness was occurring despite the fact 1 See, for example, Ramban at the end of Parshas Bo. Maharal in his Sefer Gevuros Hashem, which that, at the same time, on a practical level, the Bnei Yisroel were nonetheless, tragically, becoming is devoted in its entirety to matters concerning Golus Mitzrayim and Yetzias Mitzrayim, discusses a more accustomed to Avoda Zara. This would perhaps partially explain how Golus Mitzrayim was number of aspects of this. somehow serving as a formative process and yet at the same time causing us to fall down to the 2 This is, however, discussed by the Maharal at length in Gevuros Hashem, chapter 9. so-called 49th level of impurity, as cited from the Arizal above.

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3. Rashi (2:1) brings that Yocheved was 130 years old when she gave birth to Moshe. Why then does the possuk not mention this miracle (like it does by Sara)? QUIZ TIME ?? livingwithmitzvos.com All Oneg Live shiurim can Hundreds were inspired this past weekend with the be viewed or heard at 3 day Oneg Live Yarchai Kallah at Nishmas Yisroel www.torahanytime.com Chaim Pinchas Scheinberg has an interesting psak in his teshuvos at the end of it a piece of parchment called the Urim Vetumim. Urim comes from the word Or Sammy Epstein Rabbi Shimshon Silkin sefer Tefillah Kehilchasah. He rules that if one find’s oneself in a shul where all of light, when questions were asked to the Gadol the letters would light up Sammy Epstein of Nishmas Yisroel discussed the bracha of Yaakov to his Rabbi Shimshon Silkin, Rav at Chazon, spoke about how parenting the siddurim have a nusach di erent to one’s own, one should still not forfeit but the word Tumim alludes to the fact to function correctly it has to be Tam a grandchildren and how Hashem loves the Bnei Yisroel whatever level today is more challenging than ever but every child’s Torah education davening with a , even at the expense of not being able to follow one’s perfection in the thoughts. How did this occur? he suggests that for the letters to own nusach. be read in the correct order it was necessary for the Kohen Gadol at the times they are on. is ultimately the role and responsibility of the parent. When Yehoshua ben Gamla established schools thus “saving Torah from being the question were asked to think of the Shemos hakedoshim contained within forgotten” (Bava Basra 21a), it was a desperate measure, not an ideal Rabbi Elchonon Feldman and this would lead to him having ruach hakodesh and thereby be able to read situation. Yaakov Avinu initially declined to bless Menashe and Ephraim because the letters correctly. Rabbi Elchonon Feldman, Rav of Belmont Shul, mesmerised the crowd Rabbi Raphy Garson he sensed they were not perfect. But as soon as Yosef declared: “These are my Therefore Pharaoh recognised he couldn’t begin to truly grasp lashon hakodesh with the power of Shema and how is one of our most sons!”, Yaakov proceeded to bless them because they had a father who instead it required lofty spiritual levels and thus made the oath with Yosef. For this same fundamental prayers. Looking at midrashim, we explored the dual Rabbi Raphy Garson, of Ohr Yisroel Elstree started with a story from August of disowning them did the opposite: he stood up and took responsibility for reason it was when the brothers heard Yosef speak he alluded according the nature of this tefila representing an armation of faith both as a 2014, a Palestinian lady suicide bomber is halted in her tracks when hearing them. As teachers, we do our best to educate our students. But you cannot the Baal Haturim to the eglah arufa which was the last sugya Yosef had been people and as a family. Specifically we connected this to the idea of an soldiers in the IDF screaming Shema Yisrael when they thought their lives were overestimate the impact a parent can make by taking the time out to get learning with his father.Hearing that Yosef was speaking not just speaking the unbroken chain and Jewish continuity. This concluded with the direct about to end. The lady was a Jew, so were her 2 children. Her soul was stirred. involved in their child’s chinuch. And this does not just mean reviewing the , but rather lashon hakodesh with all its depths and allusions comparison of the family commitment of Shema and the significance of reciting Gemara with them or helping them compile an essay. The ultimate education is meant the brothers knew that this was truly Yosef. For this reason Yosef felt Yaakov meets Yosef after years of separation. He doesn’t cry at the reunion but says . Shema is the promise to continue the chain and Kaddish is the taught by example. A father who regularly sleeps in cannot hope to educate his the need to repeat his reassurance to his brothers Elokim chashva letovah -all shema. Understanding that the Galut was about to begin fulfilling the promise made to confirmation that we have. Sources through Chazal, halacha and midrashim son about the importance of tefilla. As the Kotzker Rebbe explained the Posuk in the events that occurred to me and all events that occur ultimately come from Avraham. How would his descendants survive the tests of suffering and exile? Only by were shared and discussed. Shema: Teach your children... beshivtechoh beveisechoh... by how you sit in the the Ribono Shel Olam and thus are for Klal Yisrael’s ultimate benefit . It was their faith & Emuna in their eventual redemption and sense of mission. Tears would not house, how you travel, sleep, rise... We send our children o to school each day important for Yosef to underline this point at this juncture to remind his brothers sustain Klal Israel in its centuries of testing. Only Emuna & Bitachon would do so. Those to gain a solid education. But the lessons only really begin when they arrive back Rabbi Dov Ber Cowan and future doros that though we may be in golus and unable to comprehend same words the foundation of our faith enabled three Jewish souls to be brought back home. Rabbi Dov Ber Cowen of the JLE spoke about the bracha that Yaakov the full meaning behind events as we lack ruach hakodesh of our father , yet to their people Avinu gave to Zevulun that he should live by the coast, relating it to it is imperative he said to his brothers that we hold on to our emunah that the Rabbi Jeremy Golker the bracha given to Avraham that his descendants should be like the Ribono Shel Olam is ultimately guiding all events and therefore they are for our sand at the sea shore. Based on the incredible insight of the Kli Yakar benefit and therefore the mechira and all the other things I su ered I know were Rabbi Jeremy Golker, Head of Kodesh at Hasmonean High School, we gained a deeper understanding into the significance of sand which not your doing but part of a Masterplan Rabbi Mendel Cohen retold how Rav Chaim Shmulevitz explains that the power of breaks the mighty waves that crash into the land. So too, the Jewish people Rabbi Mendel Cohen, Rav of the Saatchi Shul, entertained the crowd and adaptability is both a blessing and a curse. In Parshas Vayechi, the have a promise that they will not be broken by their enemies. In the modern age shevatim slowly became accustomed to the injustice of Eisav’s Rabbi Nissan Wilson discussed the Halachik perceptive of giving gifts to non-Jews during their of crashing waves of technology and work pressures, the Zevuluns of the Jewish delaying the levaya of Yaakov Avinu. On the other hand, Avrohom Avinu Rabbi Nissan Wilson, Rav of Redbridge Shul discussed Golus Mitzrayim holiday season. Looking at the issur of Lo Sechanem, and under what people can always remember that they have the innate ability to remain strong passed the test of the Akeidah because Hashem slowly introduced him to his and the Problem of Language, he mentioned that The Bnei Yisrael circumstances they do and do not apply. From the rishonim and baalei halacha. in the face of the crashing sea. challenge. Another reason why Avrohom Avinu was able to pass this seemingly made every e ort to create distance between themselves and the impossible test was because Hashem gave him the tools to do so. This is really Egyptians. As is evidenced by several Midrashim and Pesukim, they what Yaakov Avinu intended when blessing his sons before he died with Rabbi Yehoshua Frickers wore unique clothes, spoke their own language, used their own names, Rabbi Shlomo Odze seemingly odd brochos. By highlighting their weaknesses and pinpointing their Rabbi Yehoshua Frickers, Rosh Kollel of Kollel Halacha Berurua taught worked in their own uniquely Jewish profession as shepherds and opted for characteristics, he was telling them who they were and what their potential was. that The Torah teaches us to keep a distance from Avoda Zara. An voluntary ghettoisation in Goshen. That they nonetheless fell into the forty ninth Rabbi Shlomo Odze, Rav of South Hamstead discussed the time of year in This is the greatest gift any parent or teacher can give their children. level of tumah is evidence not of a lack of e ort but of the insidious power of a halacha. example is the prohibition of even merely mentioning an Avoda Zara by name. (Y”D 147). The Chazon Ish (Y”D 63) asserts that ascribing surrounding culture. The means by which this culture infiltrates even the Ghetto Rabbi Osher Chaim Levene divine attributes to a creation, also after their death, constitutes Avoda of Goshen is language. Language is laden with values and when we speak a Zara. This is especially pertinent at this time of year. Rav A Y Kook in Eder particular language we unconsciously reproduce the values of that language. Rabbi Osher Chaim Levene, of Orah, in a fascinating talk, linked Hayokor p. 14 explains, that even those religions inspired ostensibly by our The language that we use today is likewise laden with meaning and with values Rabbi Yonasan Roodyn Yeravam ben Nevat, the first king of Yisrael, to his ancestor Yosef Emunah, did not succeed to elevate themselves entirely beyond pagan beliefs. which may be false. The challenge for us is to think carefully about the words The New Editor in Chief of the Oneg Shabbos, Rabbi Yonasan Roodyn, through the symbol of the calf/ox. This relates to the lower level of They transposed from us only the external characteristics of obedience and that we use and to examine where our everyday language may be a barrier to discussed Deveikos & Developing our connection with Hashem, how our seeing Hashem through the medium of nature that can dangerously servitude. However crucial that is as a foundation, the Torah and mitzvos are so our finding the truths that Hashem wants us perceive in this world. lead to idolatry as in the golden calves that Yeravam established to relationship is a function of our thoughts, and that we have a to much more, and we must climb so much higher. The ‘neshama’ of the Torah and prevent the people ascending up to the Beis HaMikdash in Yerushalayim. develop a sense of awareness of Hashem. That awareness should filter into all mitzvos are unique to us. They reflect Divinely inspired ideals, attitudes and way Dr Yossi Adler of our actions, enabling us to live lesheim shamayim. of life. If we endeavour to understand and appreciate each and every mitzvah in Dr Yossi Adler closed the Yaarchai Kalla discussing the halachic and Eli Katz this light they will take on so much more meaning and so elevate us and all hashkafic ramifications of donating a kidney. by discussing the medical issues involved and the summarised by those around us. He started o , פתח תפתח את ידך / Eli Katz, author of Easy Giving Rabbi Yaakov Hamer saying the Tur writes that a person ‘must be exceedingly particular e ect such an operation would have on the donor, concluding that a about the Mitzvah of Tzedokoh, more than any other positive Rabbi Yaakov Benzaquen normal healthy person only uses and needs about ¼ of 1 kidney - and Rabbi Yaakov Hamer, Rav of Finchley Central Federation and Shaarei Orah, commandment.’ The highlighted a number of the rewards and Rabbi Yaakov Benzaquen, Rabbi at the JLE and Rav of the Gibraltar each person has two kidneys. Therefore a donor is not disadvantaged by giving spoke about the transformation of Golus to Geulah powerful segulos mentioned by Chazal in connection with Tzedokoh. Minyan, explored a very deep idea from Rav Dessler about Olam away one kidney to save a person’s life. He also pointed out that if a person Both the Mitzvah Aseh and Lo Saaseh (Prohibition) of Tzedokoh was Habbah, Olam Habbah is called Chayeh Olam Habbah, a life in the would develop a kidney disease, it normally would a ect both kidneys, so again summarised, clarifying the obligation to give a minimum donation to a poor World to Come. What constitutes life is a dynamic growing experience. by giving away one kidney, a donor would not be disadvantaged. The actual person (Oni) and how you must not ignore any request from an Oni whether at Menachem Gertner Isn’t this the world of growth and the next the one where we reap the procedure itself is very simple using keyhole surgery, and while every operation home, in shul or even when learning. Surprisingly, you can also transgress min reward? It turns out Olam Habbah is also an existence of a cycle of growth which by its nature has an element of danger, donating a kidney actually has minimal Menachem Gertner, trustee of the Federation, discussed kashrus various types haTorah prohibitions when giving Tzedokoh, if your manner, speech or even we set out based on our accomplishments in this world. risk, and the donor is usually only hospitalised for a few days, and is then back of birds. thoughts are not appropriate. The importance of giving at least Ma’aser Kesofim to normal. One advantage of becoming a donor is that the hospital gives a very (1/10th of one’s net income) was explained and that this amount should be full and thorough medical MOT to the potential donor, to ensure he/she is in top assessed at least annually. Rabbi Pinchas Hackenbroch health. Rabbi Ilan Halberstadt Rabbi Pinchas Hackenbroch, Rav of Woodside Park Shul, who was He then discussed the halachic issues citing sources from , Rishonim Joseph Faith celebrating his sons bar mitzvah discussed the importance of Loshon and Acharonim as well as our contemporary Gedolim, and concluded that while Rabbi Ilan Halberstadt, Rov of Nefesh HaTorah in Edgware, discussed the Kodesh by citing the contradiction between The first Rashi in Vayechi there is no chiyuv to become a kidney donor, it is certainly a mitzvah to do so. Joseph Faith discussed when one davens in a shul with a di erent that suggests that the Golus commenced when Yakov died nistemu halachic & hashkafic implications of calculating the arrival of Moshiach nusach to one’s own, one are faced with a dillemma: on one hand, Dr Adler mentioned the Israeli organisation called Matnat Chaim which brings einehem shel yisrael , whereeas in parshas Vaera we are told that one should maintain one’s own minhagim, but on the other, one together potential donors and patients - under strict halachic guidance. They Shimon the last of the shevtaim died and that was when the golus began and should not do anything which detracts from the cohesiveness of the have already arranged over 250 successful transplants in Israel and will shortly why Yosef reversed his identity that he was genuine and not an impostor the Rabbi Alan Garber shul one is in now. While they di er on the details, most poskim advise be opening up in the UK. Details can be found on: www.kilya.org.il/en/. proof being the fact he spoke lashon hakodesh. Further information can be obtained from their UK representative - Stephen Rabbi Alan Garber, Rav of Shenley United spoke about hinei matov umanayim using one’s own nusach for all the parts of davening said quietly, but to use the shul’s nusach for kedusha and other parts of davening recited communally. Rav Rav Gutwirth o ers a most majestic answer based on the Ramban in Teztavah. Colman 07956 234 524 [email protected] and the relationship between Jews. He explains there that the Choshen worn by the Kohen Gadol contained within

If you would like to advertise your shul’s shiurim (complimentary) please email the details to [email protected] The London th Shiur Guide (deadline: Sunday 9 January 2016)

4. What is Shovavim Tat? QUIZ TIME ?? livingwithmitzvos.com All Oneg Live shiurim can be viewed or heard at Hundreds were inspired this past weekend with the 3 day Oneg Live Yarchai Kallah at Nishmas Yisroel www.torahanytime.com Chaim Pinchas Scheinberg has an interesting psak in his teshuvos at the end of it a piece of parchment called the Urim Vetumim. Urim comes from the word Or Sammy Epstein Rabbi Shimshon Silkin sefer Tefillah Kehilchasah. He rules that if one find’s oneself in a shul where all of light, when questions were asked to the Kohen Gadol the letters would light up Sammy Epstein of Nishmas Yisroel discussed the bracha of Yaakov to his Rabbi Shimshon Silkin, Rav at Chazon, spoke about how parenting the siddurim have a nusach di erent to one’s own, one should still not forfeit but the word Tumim alludes to the fact to function correctly it has to be Tam a grandchildren and how Hashem loves the Bnei Yisroel whatever level today is more challenging than ever but every child’s Torah education davening with a minyan, even at the expense of not being able to follow one’s perfection in the thoughts. How did this occur? he suggests that for the letters to own nusach. be read in the correct order it was necessary for the Kohen Gadol at the times they are on. is ultimately the role and responsibility of the parent. When Yehoshua ben Gamla established schools thus “saving Torah from being the question were asked to think of the Shemos hakedoshim contained within forgotten” (Bava Basra 21a), it was a desperate measure, not an ideal Rabbi Elchonon Feldman and this would lead to him having ruach hakodesh and thereby be able to read situation. Yaakov Avinu initially declined to bless Menashe and Ephraim because the letters correctly. Rabbi Elchonon Feldman, Rav of Belmont Shul, mesmerised the crowd Rabbi Raphy Garson he sensed they were not perfect. But as soon as Yosef declared: “These are my Therefore Pharaoh recognised he couldn’t begin to truly grasp lashon hakodesh with the power of Shema and how Shema Yisrael is one of our most sons!”, Yaakov proceeded to bless them because they had a father who instead it required lofty spiritual levels and thus made the oath with Yosef. For this same fundamental prayers. Looking at midrashim, we explored the dual Rabbi Raphy Garson, of Ohr Yisroel Elstree started with a story from August of disowning them did the opposite: he stood up and took responsibility for reason it was when the brothers heard Yosef speak he alluded according the nature of this tefila representing an armation of faith both as a 2014, a Palestinian lady suicide bomber is halted in her tracks when hearing them. As teachers, we do our best to educate our students. But you cannot the Baal Haturim to the eglah arufa which was the last sugya Yosef had been people and as a family. Specifically we connected this to the idea of an soldiers in the IDF screaming Shema Yisrael when they thought their lives were overestimate the impact a parent can make by taking the time out to get learning with his father.Hearing that Yosef was speaking not just speaking the unbroken chain and Jewish continuity. This concluded with the direct about to end. The lady was a Jew, so were her 2 children. Her soul was stirred. involved in their child’s chinuch. And this does not just mean reviewing the Hebrew language, but rather lashon hakodesh with all its depths and allusions comparison of the family commitment of Shema and the significance of reciting Gemara with them or helping them compile an essay. The ultimate education is meant the brothers knew that this was truly Yosef. For this reason Yosef felt Yaakov meets Yosef after years of separation. He doesn’t cry at the reunion but says Kaddish. Shema is the promise to continue the chain and Kaddish is the taught by example. A father who regularly sleeps in cannot hope to educate his the need to repeat his reassurance to his brothers Elokim chashva letovah -all shema. Understanding that the Galut was about to begin fulfilling the promise made to confirmation that we have. Sources through Chazal, halacha and midrashim son about the importance of tefilla. As the Kotzker Rebbe explained the Posuk in the events that occurred to me and all events that occur ultimately come from Avraham. How would his descendants survive the tests of suffering and exile? Only by were shared and discussed. Shema: Teach your children... beshivtechoh beveisechoh... by how you sit in the the Ribono Shel Olam and thus are for Klal Yisrael’s ultimate benefit . It was their faith & Emuna in their eventual redemption and sense of mission. Tears would not house, how you travel, sleep, rise... We send our children o to school each day important for Yosef to underline this point at this juncture to remind his brothers sustain Klal Israel in its centuries of testing. Only Emuna & Bitachon would do so. Those to gain a solid education. But the lessons only really begin when they arrive back Rabbi Dov Ber Cowan and future doros that though we may be in golus and unable to comprehend same words the foundation of our faith enabled three Jewish souls to be brought back home. Rabbi Dov Ber Cowen of the JLE spoke about the bracha that Yaakov the full meaning behind events as we lack ruach hakodesh of our father , yet to their people Avinu gave to Zevulun that he should live by the coast, relating it to it is imperative he said to his brothers that we hold on to our emunah that the Rabbi Jeremy Golker the bracha given to Avraham that his descendants should be like the Ribono Shel Olam is ultimately guiding all events and therefore they are for our sand at the sea shore. Based on the incredible insight of the Kli Yakar benefit and therefore the mechira and all the other things I su ered I know were Rabbi Jeremy Golker, Head of Kodesh at Hasmonean High School, we gained a deeper understanding into the significance of sand which not your doing but part of a Masterplan Rabbi Mendel Cohen retold how Rav Chaim Shmulevitz explains that the power of breaks the mighty waves that crash into the land. So too, the Jewish people Rabbi Mendel Cohen, Rav of the Saatchi Shul, entertained the crowd and adaptability is both a blessing and a curse. In Parshas Vayechi, the have a promise that they will not be broken by their enemies. In the modern age shevatim slowly became accustomed to the injustice of Eisav’s Rabbi Nissan Wilson discussed the Halachik perceptive of giving gifts to non-Jews during their of crashing waves of technology and work pressures, the Zevuluns of the Jewish delaying the levaya of Yaakov Avinu. On the other hand, Avrohom Avinu Rabbi Nissan Wilson, Rav of Redbridge Shul discussed Golus Mitzrayim holiday season. Looking at the issur of Lo Sechanem, and under what people can always remember that they have the innate ability to remain strong passed the test of the Akeidah because Hashem slowly introduced him to his and the Problem of Language, he mentioned that The Bnei Yisrael circumstances they do and do not apply. From the rishonim and baalei halacha. in the face of the crashing sea. challenge. Another reason why Avrohom Avinu was able to pass this seemingly made every e ort to create distance between themselves and the impossible test was because Hashem gave him the tools to do so. This is really Egyptians. As is evidenced by several Midrashim and Pesukim, they what Yaakov Avinu intended when blessing his sons before he died with Rabbi Yehoshua Frickers wore unique clothes, spoke their own language, used their own names, Rabbi Shlomo Odze seemingly odd brochos. By highlighting their weaknesses and pinpointing their Rabbi Yehoshua Frickers, Rosh Kollel of Kollel Halacha Berurua taught worked in their own uniquely Jewish profession as shepherds and opted for characteristics, he was telling them who they were and what their potential was. that The Torah teaches us to keep a distance from Avoda Zara. An voluntary ghettoisation in Goshen. That they nonetheless fell into the forty ninth Rabbi Shlomo Odze, Rav of South Hamstead discussed the time of year in This is the greatest gift any parent or teacher can give their children. level of tumah is evidence not of a lack of e ort but of the insidious power of a halacha. example is the prohibition of even merely mentioning an Avoda Zara by name. (Y”D 147). The Chazon Ish (Y”D 63) asserts that ascribing surrounding culture. The means by which this culture infiltrates even the Ghetto Rabbi Osher Chaim Levene divine attributes to a creation, also after their death, constitutes Avoda of Goshen is language. Language is laden with values and when we speak a Zara. This is especially pertinent at this time of year. Rav A Y Kook in Eder particular language we unconsciously reproduce the values of that language. Rabbi Osher Chaim Levene, of Orah, in a fascinating talk, linked Hayokor p. 14 explains, that even those religions inspired ostensibly by our The language that we use today is likewise laden with meaning and with values Rabbi Yonasan Roodyn Yeravam ben Nevat, the first king of Yisrael, to his ancestor Yosef Emunah, did not succeed to elevate themselves entirely beyond pagan beliefs. which may be false. The challenge for us is to think carefully about the words The New Editor in Chief of the Oneg Shabbos, Rabbi Yonasan Roodyn, through the symbol of the calf/ox. This relates to the lower level of They transposed from us only the external characteristics of obedience and that we use and to examine where our everyday language may be a barrier to discussed Deveikos & Developing our connection with Hashem, how our seeing Hashem through the medium of nature that can dangerously servitude. However crucial that is as a foundation, the Torah and mitzvos are so our finding the truths that Hashem wants us perceive in this world. lead to idolatry as in the golden calves that Yeravam established to relationship is a function of our thoughts, and that we have a mitzvah to much more, and we must climb so much higher. The ‘neshama’ of the Torah and prevent the people ascending up to the Beis HaMikdash in Yerushalayim. develop a sense of awareness of Hashem. That awareness should filter into all mitzvos are unique to us. They reflect Divinely inspired ideals, attitudes and way Dr Yossi Adler of our actions, enabling us to live lesheim shamayim. of life. If we endeavour to understand and appreciate each and every mitzvah in Dr Yossi Adler closed the Yaarchai Kalla discussing the halachic and Eli Katz this light they will take on so much more meaning and so elevate us and all hashkafic ramifications of donating a kidney. by discussing the medical issues involved and the summarised by those around us. He started o , פתח תפתח את ידך / Eli Katz, author of Easy Giving Rabbi Yaakov Hamer saying the Tur writes that a person ‘must be exceedingly particular e ect such an operation would have on the donor, concluding that a about the Mitzvah of Tzedokoh, more than any other positive Rabbi Yaakov Benzaquen normal healthy person only uses and needs about ¼ of 1 kidney - and Rabbi Yaakov Hamer, Rav of Finchley Central Federation and Shaarei Orah, commandment.’ The shiur highlighted a number of the rewards and Rabbi Yaakov Benzaquen, Rabbi at the JLE and Rav of the Gibraltar each person has two kidneys. Therefore a donor is not disadvantaged by giving spoke about the transformation of Golus to Geulah powerful segulos mentioned by Chazal in connection with Tzedokoh. Minyan, explored a very deep idea from Rav Dessler about Olam away one kidney to save a person’s life. He also pointed out that if a person Both the Mitzvah Aseh and Lo Saaseh (Prohibition) of Tzedokoh was Habbah, Olam Habbah is called Chayeh Olam Habbah, a life in the would develop a kidney disease, it normally would a ect both kidneys, so again summarised, clarifying the obligation to give a minimum donation to a poor World to Come. What constitutes life is a dynamic growing experience. by giving away one kidney, a donor would not be disadvantaged. The actual person (Oni) and how you must not ignore any request from an Oni whether at Menachem Gertner Isn’t this the world of growth and the next the one where we reap the procedure itself is very simple using keyhole surgery, and while every operation home, in shul or even when learning. Surprisingly, you can also transgress min reward? It turns out Olam Habbah is also an existence of a cycle of growth which by its nature has an element of danger, donating a kidney actually has minimal Menachem Gertner, trustee of the Federation, discussed kashrus various types haTorah prohibitions when giving Tzedokoh, if your manner, speech or even we set out based on our accomplishments in this world. risk, and the donor is usually only hospitalised for a few days, and is then back of birds. thoughts are not appropriate. The importance of giving at least Ma’aser Kesofim to normal. One advantage of becoming a donor is that the hospital gives a very (1/10th of one’s net income) was explained and that this amount should be full and thorough medical MOT to the potential donor, to ensure he/she is in top assessed at least annually. Rabbi Pinchas Hackenbroch health. Rabbi Ilan Halberstadt Rabbi Pinchas Hackenbroch, Rav of Woodside Park Shul, who was He then discussed the halachic issues citing sources from Talmud, Rishonim Joseph Faith celebrating his sons bar mitzvah discussed the importance of Loshon and Acharonim as well as our contemporary Gedolim, and concluded that while Rabbi Ilan Halberstadt, Rov of Nefesh HaTorah in Edgware, discussed the Kodesh by citing the contradiction between The first Rashi in Vayechi there is no chiyuv to become a kidney donor, it is certainly a mitzvah to do so. Joseph Faith discussed when one davens in a shul with a di erent that suggests that the Golus commenced when Yakov died nistemu halachic & hashkafic implications of calculating the arrival of Moshiach nusach to one’s own, one are faced with a dillemma: on one hand, Dr Adler mentioned the Israeli organisation called Matnat Chaim which brings einehem shel yisrael , whereeas in parshas Vaera we are told that one should maintain one’s own minhagim, but on the other, one together potential donors and patients - under strict halachic guidance. They Shimon the last of the shevtaim died and that was when the golus began and should not do anything which detracts from the cohesiveness of the have already arranged over 250 successful transplants in Israel and will shortly why Yosef reversed his identity that he was genuine and not an impostor the Rabbi Alan Garber shul one is in now. While they di er on the details, most poskim advise be opening up in the UK. Details can be found on: www.kilya.org.il/en/. proof being the fact he spoke lashon hakodesh. Further information can be obtained from their UK representative - Stephen Rabbi Alan Garber, Rav of Shenley United spoke about hinei matov umanayim using one’s own nusach for all the parts of davening said quietly, but to use the shul’s nusach for kedusha and other parts of davening recited communally. Rav Rav Gutwirth o ers a most majestic answer based on the Ramban in Teztavah. Colman 07956 234 524 [email protected] and the relationship between Jews. He explains there that the Choshen worn by the Kohen Gadol contained within

If you would like to advertise your shul’s shiurim (complimentary) please email the details to [email protected] The London th Shiur Guide (deadline: Sunday 9 January 2016)

5. The daughter of Paroh saved Moshe and converted to . Who did she marry? QUIZ TIME ?? livingwithmitzvos.com 6 קבל האמת ממי שאמרה ACCEPT THE TRUTH FROM THE ONE WHO SAYS IT! Harav Gamliel Rabinowitz Shlita Tiv HaTorah PARSHAH

and you decreed in this world and the World to Come! very old and who was this one, who with the power of קבל האמת ממי שאמרה Regarding the wicked Pharaoh, there is a doubt whether her words was able to change his mind was his young Accept the truth from the one who says it! his decree will be fulfilled or not, you are righteous daughter Miriam. Regarding that which the Torah states (Shemos 2:1): certainly your decree will be fulfilled as it states: ‘And Amram, though he was the greatest of the generation A man went from the house of Levi you will decree, saying that it will stand up for you!” He and was very old, was able to publicly admit his mistake - וילך איש מבית לוי stood and took back his wife, so they all stood and took The Gemara asks, where did he go? Rav Yehuda even though the one that made him realize was a young back their wives. bar Zevina says: He went with advice of his daughter. It girl. That Tzaddik knew that the eyes of all of Israel were upon him and he caused all of Israel to divorce their was taught: Amram was the greatest of the generation. Let us examine the particulars of the incident and wives as he had done. For him to take his wife back Once he saw that the wicked Pharaoh stated (1:22): we will see the definition of the trait of humility. This happened close to the birth of Moshe, and from the now would have been a major embarrassment, still he Every son that will be birth of Moshe until leaving Egypt was eighty years. did what he did and acknowledged his mistake before“ - כל הבן הילוד היאורה תשליכוהו born you shall throw him into the river!” Since the settling of the Children of Israel in Egypt was the entire congregation of Israel. He said: “We are toiling for nothing!” He stood up two hundred and ten years we find that this occurred What a moral lesson this is! To accept enlightenment and divorced his wife, so they all stood and divorced after Israel was in Egypt for one hundred and thirty from anyone even a young girl, a person has to realize their wives. His daughter said to him: “Father, your years. We find that Yocheved was born at the walls that though one may be younger than you they may decree is harsher that Pharaoh’s, for Pharaoh only immediately upon Yaakov’s arrival in Egypt and this still understand the situation better that you and one decreed on the males and you decreed on the males makes her one hundred and thirty years old. Just as must be attuned to words of the Chachamim who said, and the females! Pharaoh only decreed in this world, Yocheved was very old, so too her husband Amram was ‘Accept the truth from the one who says it.’

EMUNAH Rabbi Shmuel Kimche Rabbi at Yeshivat Reishit Yerushalayim PARSHAH

1. VaYa’amen Ha’Am Ki Pakod Pakad (Shemos 4:31)– “And the people had “Along came Chabakuk and rested them all Emunah that Hashem Had ‘Remembered’ them to Redeem them” (the 613 mitzvos) on one principle: ‘Tzaddik 2. VaYa’aminu BaHashem UveMoshe Avdo (Shemos 14:31) – “And They Be’Emunaso Yichyeh’ – A tzaddik lives through Believed in Hashem and Moshe His Servant” his Emunah” (Makkos 24a). 3. Hinei…. VeGam Becha Ya’aminu LeOlam (Shemos 19:9) – “Behold I shall come to you in the thickness of the cloud, so that the people will hear as I All the 613 mitzvos are really an expression of Emunah. Essentially – it is our speak to you, and they will also believe in you (Moshe) forever”. relationship with Hashem that is the point of all the mitzvos – and they are there to The Maharal (1512-1609) teaches us (in Gevuros Hashem Chap. 47), that in engender and express that relationship (see Intro to Chovos HaLevavos, and Ibn fact these three “Emunos” are the source for the three mentioned by the Sefer Ezra to Devarim 30:13). HaIkkarim – (1) ‘That Hashem Had Remembered them’ – this is an Emunah in This topic as well as the very word used for it, ‘Emunah’ is enigmatic – and Reward and Punishment or “Hashgacha” in connection with Yetzias Mitzrayim (2) comes up very few times in the Torah. (When Moshe hits the rock “Ya’an Asher Lo ‘Belief in Hashem’ – an Emunah in The Existence of Hashem at the Krias Yam Suf (3) ‘They will believe in you forever’ – The Pasuk at Matan Torah, underscoring the He’Emantem Bi”; When Moshe lifts up his hands in Battle with Amalek “VaYehi Emunah that Moshe Rabbeinu is the conduit for accurate ‘Word of Hashem’ – Torah Yadav Emunah Ad Bo HaShamesh”.) Each time the term comes up, it plays as Min Hashamayim. essential for our understanding of what Emunah means – most of these aspects are This idea expresses itself every Shabbos, which is also “Zecher LeYetzias beyond the scope of this page. Mitzraim”. The Abudarham (circa 1350) quotes “Rabbeinu Kloynimus” who Yet we find Emunah mentioned three times in the story of Yetzias Mitzrayim, amazingly shows that our 3 tefillos on Shabbos, correlate to three central shabbasos which lays foundation for the content of our Emunah. in History which correlate as follows: Friday night (“Veyechulu”), all about The Shabbos of Creation – Belief in Hashem as Creator. Shabbos Morning (“Yismach R’ Yosef Albo in his famous Sefer HaIkkarim writes that we have 3 central tennets Moshe”), all about The Shabbos of Matan Torah – Belief in Hashem as the ‘Nosein of “Emunah” – (1) Emunah in Hashem (2) Emunah in Torah Min Hashamayim (3) HaTorah’. Mincha (“Ata Echad”), all about Mashiach – relates to The Shabbos of Emunah in Reward and Punishment. If we don’t have these, we don’t have any real the Future – “Yom Shekulo Shabbos Umenucha” – The Shabbos of Ultimate Reward. system of Torah – Without “The Giver”, “That which is given”, and “consequences The ‘training ground’ for our Emunah was Yetzias Mitzrayim – and for this for the recipient”, then Torah is impossible. reason so many mitzvos are “Zecher LeYetzias Mitzraim”(Ramban, End of Parshas The three pesukim relating to Yetzias Mitzraim which uses the term ‘Emunah’ ‘Bo’). May we achieve “Tzaddik Be’Emunaso Yichyeh”, and focus on, and live by, the are: Emunah that these Parshiyos teach us.

1 Week 4 Weeks Sponsor this box! £250 £800 6. What can we learn from the evil plan of Paroh to increase the workload (Shemos, 5:9)? QUIZ TIME ?? livingwithmitzvos.com EasyGiving EasyGiving

– ידך את תפתח פתוחA PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL 7 OBLIGATIONS, MITZVAS AND MA’ASER KESAFIM

Excerpts from the sefer Easy Giving / (which includestzedakah bo ok cov ka tz meyer פתח תפתח את ידך Mar 14 COVER SPREADS v10.indd 1

11 extensive notes and comprehensive halachic sources), authored by /04/2014 16:18

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

In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedokoh. In Section B, we focused on the mitzvah min hatorah of tzedokoh, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedokoh including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesofim -donating 10%-20% of your income, starting with the two primary sources, the ma’aser kesofim income and expenditure calculations and the main categories for distribution (tzedokah & Torah support for aniyim, chesed, other mitzvos and also restricted uses). Section C - Ma’aser Kesofim Chapter 6 - allocating funds for category 1: tzedokoh (aniyim)

A. TZEDOKOH. of tzedokoh to family and you support Torah. Providing of course, that your 1. The allocation of Category 1 – Tzedokoh which is for aniyim is your fulfilment children do not have independent means of support. of mitzvas tzedokoh. Therefore, it has the same priorities – Family, Neighbours, Community, Hometown, Yerusholayim, Eretz Yisroel, Rest of World – and also C. SUPPORTING TORAH INSTITUTIONS. the same system of estimating your financial obligation as described fully in 1. Donations (excluding parents’ fees), to schools, yeshivos and seminaries Section A – Tzedokoh 4:C-H.1 can be considered as donations to aniyim, as the funds are typically used for 2. As stated above Chapter 5:B.3, it is essential that at least two-thirds (66%) of scholarships for students whose parents cannot afford to pay full fees. It would of your ma’aser kesofim is distributed for the support of aniyim. This includes seem that in fact these donations, certainly those to schools and , all the needs of the oni, see Section A 1:D, for example food, clothing, general would be classed as the highest level possible, since they are both for aniyim living expenses, school bills, medical bills, wedding expenses and also burial and they are supporting Torah. costs. 2. Other opinions hold, that you can only use ma’aser monies if it is clearly designated for scholarships for children from poor families in schools, yeshivos 3. Donations can be made directly to aniyim, or indirectly via welfare funds. You and seminaries. Thus only the portion of your donation which does subsidise may also donate to institutions who focus solely on support for aniyim, and poor students may be included in your allocation for aniyim. donating towards the operating costs of these institutions, such as utilities, travel, staff expenses etc., are considered valid use of yourtzedokoh donation. 3. Some opinions hold, that the preferred recipients for Torah support are primary school and chadorim, ahead of yeshivas and kollelim. 4. Donations to married children who do not have sufficient means for living expenses are also included. 4. Donations given directly to a kollel and thus used to to support avreichim and ramim can be considered fully as donations to both aniyim and of course Torah B. TORAH SUPPORT support. 1. As explained above Chapter 1:A.2.b.ii, supporting Torah is a primary use of 5. While there are some cases where a kollel would pay a regular stipend even ma’aser kesofim. Therefore, it is appropriate that at least fifty percent of your to an avreich who is not an oni and has independent means of support, this is total ma’aser donations are for supporting Torah, see Chapter 5:B.5. increasingly somewhat unu`````````sual. 2. Donating to aniyim who learn or teach Torah fulltime, for example kollel 6. If someone is learning in kollel, and their parents or parents in-law can afford avreichim, school rebbeim and ramim in , or klei kodesh, allows you to to support them, then the avreich should be supported by them and not take fulfil both your allocation to aniyim (minimum sixty-six percent, see A.2), as public tzedokoh funds. well as simultaneously your portion of supporting Torah (fifty percent). 7. To be clear, of course, all donations to Torah institutions fulfil the allocation to 3. Supporting your married children in kollel or as rebbeim for example, is a very Category 2 – general chessed. high priority use of your ma’aser kesofim, as thereby you fulfil your obligation To Be Continued ....

1. The first one to die was Yosef and the last unnaturally had so many children in one go) from here that this same thing applies to the sheivet to die was Levi, when the start of the therefore Yocheved’s miraculous birth is also evil inclination who tries to make a person so slavery in Mitzrayim started. not singled out for mention. busy with other things that they do not have time to stop, think and analyse their lives. 2. The Gur Aryeh answers that the killing 4. It is an acronym the first eight Parshios in with Hashem’s Name only works when Sefer Shemos. It is a special time for teshuva 7. There were special rules for the priests in accompanied with some small form of hitting. in the areas of negativity that the Jews were Mitzrayim (see Vayigash, 47:26). Sheivet 3. The Ramban (Vayigash, 47:15) brings that a exposed to in Mitzrayim. Levi as the tribe of priests for the Jews were miracle that was told over beforehand by a therefore exempt from the decrees. The 5. Bisya married Kalev ben Yefuneh (Gemora messenger that it will happen is recorded in Chizkuni (5:4) brings that Paroh went out Megilla 13a). the Torah. However, miracles done to assist to work and told everyone else to join with ANSWERS a tzaddik or punish a rasha are not explicitly 6. The Mesillas Yesharim (Chapter 2) brings that him. Since the king commanded them, all the mentioned. The Gur Aryeh (Shemos, 2:1) Paroh’s plan was that the Jews would be so Jews complied except for Sheivet Levi. Only answers that since Hashem made this busy working that they would not have time those who had first worked with Paroh were miracle of birth special in Mitzrayim (e.g. they to think and plan how to oppose it. We learn then made into slaves.

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7. Why was Sheivet Levi not subject to slavery in Mitzrayim (see Rashi, 5:4)? QUIZ TIME ?? livingwithmitzvos.com 8 INSIGHTS INTO SHIDDUCHIM Rabbi Yoni Golker Limmudei Kodesh Teacher, JFS SHIDDUCHIM

idolatry, and that this was the reason why Tziporah and her hope of meeting a spouse there, following the example of Parshas Shemos offers sisters suffered persecution. Whereas Yisro had formerly Yaakov Avinu, who also met Rochel Imeinu at a well. (We us a number of profound been the leader of Midian, he was now considered a traitor. further find that Rivka encountered Eliezer at a well as insights into Shidduchim. At Although we do not know much about Tziporah and the beginning of the process of her betrothal to Yitzchak.) her sisters, the episode with Moshe at the well had to be There seems to be a noteworthy relationship between the beginning, we see how related. Why is this so? wells and marriage. A well serves as a source of physical and social nourishment, as its water is necessary for life, Miriam haneviah, even at the The answer seems to be that Tziporah’s background and the masses therefore must frequent it; this public tender age of 5, according to was crucial to her position as Moshe’s wife. Moshe was congregating naturally leads to social interaction. In other about to be given a charge by Hashem to defy Pharaoh, the , has an important words, the well was the local meeting place of the Biblical and stir up controversy and rebellion by insisting that world. role to play in persuading her Bnei Yisroel be freed from bondage. Moshe would own parents to get remarried. assume the position of a courageous, lone pioneer on a The practical function of a well is clearly perceived at Miriam was persistent and very unpopular mission, driven by his belief in Hashem’s its surface, but this function is bound to the subterranean, command, yet largely rejected by society. Moshe was mysterious qualities of the well: the well's water is sourced bold. She challenged her raised in the palace of Pharaoh, and he had been an by means beyond human control, and no one can predict or father, the Gadol Hador, to unofficial member of the royal family. His mission fully understand the water's flow or the factors responsible now compelled him to confront Pharaoh and disown for its presence. A well thus has a very clear, practical think again. Amram had his association with him and the Egyptian monarchy. quality, which relates to an unclear and mysterious quality made a strong statement by - a flow of water, the mechanics of which are not readily separating from Yocheved, Similarly, Yisro and his family departed from the spiritual understandable and which operates indiscernibly beneath yet she overrode that with her norm of their locale. Their total and sincere rejection of the surface. Avodah Zarah thrust them out of a position of leadership This is the connection between marriage and wells: into a role of lone rebels and traitors. Rather than cave wisdom and prophetic insight. while the couple must be compatible on a practical level on in and “go with the flow”, Yisro preferred to suffer the surface, it is essential for compatibility to exist on the Her courage led to the birth of persecution for his beliefs and to stand firm. Tziporah sublime, spiritual level too. Yitzchak and Rivka, Yaakov was thereby well-prepared for the position she would Moshe Rabbeinu, who would and Rochel, as well as Moshe and Tziporah, entered into occupy as Moshe’s wife, since` her background was the lead the Bnei Yisrael out marriages that were practical and enduring, but there was perfect training ground for it. Perhaps this is why the an underlying, deeper set of goals and spiritual values that of Egypt and give them the Torah took the trouble to elaborate on her experience uniquely bonded them. Torah. One shudders to think with the Midianite shepherds and Moshe at the well, as it what would have happened sheds critical light on her background and her suitability Shidduchim cannot be based only on practicalities, for Moshe. Here we see another profound message in although the practicalities are of course necessary. We had she sat back and failed to Shidduchim. For a match to be a success you need to must emulate our illustrious ancestors and consider the get involved. have a context to the match you are making; what is the other person’s underlying and unique spiritual energies background of the individuals you are setting up? Can and experiences as the foundations for authentic marital Later on in the Sidra, we see that the first encounter the two worlds merge, creating symmetry and unity? compatibility. between Moshe Rabbeinu and Tziporah occurred at a Although different backgrounds can lead to a successful The ‘ crisis’ is real and it has a profound well in Midian, where Moshe drew water for Tziporah and match, there needs to be some common ground, which impact on the many singles who struggle to find their life her sisters after they were chased away from the area by constitutes a solid foundation for any relationship. partner. The term ‘shidduch crisis’ is bandied around as local shepherds. Rashi explains, quoting Shemos Rabbah Additionally, what was Moshe Rabbeinu doing at the one of life’s problems, like global warming, that we can’t 1:32, that Tziporah’s family was excommunicated by the well in Midian in the first place? Rashi explains, quoting do much about. But that is plainly wrong. Each and every Midianites as a result of her father Yisro’s repudiation of Shemos Rabbah 1:32, that Moshe sat at the well with the one of us CAN do something about the shidduch crisis. HOW CAN YOU HELP?

In 2013 a group of local volunteers came together developed by Saw You At Sinai, which is a worldwide If you can help in another way - helping us with with a vision of creating something to help those in the website actively helping over 30,000 singles. It has made spreading the word, recruiting or organising events, or over 1200 shidduchim to date (excuse the pun) and we community who need to find their marriage partner. This wish simply to find out more, please visit our website organisation is SHIDDUCH.IM. We are a group of people have access to all their networks too. www.shidduch.im or e-mail [email protected]. working together to help suggest matches to observant We are, Baruch Hashem, seeing some success, and in singles. The service is entirely confidential. Every single the past year have made over 11 shidduchim. However, we This is a communal project, fully endorsed by local who signs on creates their own profile and this profile is need more involvement from the kehilla. If you can spend Rabbonim, in which we can all have a chelek, and we as a seen by the matchmakers and by potential matches only several hours a week and make a real commitment to community need to all be focused on solving this by taking with their consent. We are not a dating website, but rather joining our group and helping, please contact us and sign measures to make a difference. a database for Shadchanim that centralises our abilities up as a matchmaker, we will get back to you and provide to help as many people as possible. The software was training as needed. (Divrei Torah adapted from Rabbi Avrohom Gordimer)

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