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בס''ד

SHABBAT SCHEDULE WEEKLY SCHEDULE

Mincha 5:45pm This week is the Special Thursday SUNDAY Shir Hashir im: 6:00pm Shaharit Netz: 6:30am Candle Lighting: 5:40pm Yitro for Tunisians. Shaharit: 7:30am Daf Yomi 8:00am Minha 5:50pm Netz Shaharit: 6:15am Followed by Arvit & Shaharit: 8:30am Teenager Program Recess Next Week is Shabbat Mebarechim Youth Minyan: Recess Zeman Keriat Shema 9:14am MONDAY TO FRIDAY 2nd Zeman Keriat Shema 9:50am Hachnasat Sefer Torah in our Bet Shiur 6:10am Shiur: 4:30pm Shaharit 6:30am Minha: 5:15pm Hakenesset February 10, 2019. Look Hodu Approx: 6:45am Followed by Seudat Shelishit & at the flyer for more info. Minha 5:50pm Arvit Followed By Arbit Shabbat Ends: 6:40pm & Shiurim in English & Rabbenu Tam 7:12pm Spanish. Avot Ubanim Recess

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin $150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Weekly Learning $500, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Rabbi. Thanking you in advance for your generous support. Tizke Lemitzvot!

בס''ד Refuah Shelema List Men Women

• Yosef Zvi Ben Sara Yosefia, • Isaac Ben Mesoda, • Simja Bat Esther, • Sara Ledicia Bat Mesoda, • Aviv Ben Luba Miriam, • Haim Ben Marcelle, • Mesoda Bat Esther, • Alegria Simha Bat Esther, • Mordechai Ben Brucha • Yizhak Ben Simja • Rachel Bat Sarah, • Naomie Bat Rarel Adda, Malka Shmalo, • Reuben Ben Eta, • Nina Bat Rachel, • Malka Bat Joyce Simja, • Yizhak Abraham Ben Sheli, • Michael Ben Aliza, • Gitel Rina Bat Yael, • Sivan Simha Bat Yehudit, • Yosef Yizh ak Ben Sara Hana, • Eliel Moshe Ben • Miriam Bat Sofy, • Natalie Rachel Bat Nancy, • Mordechai Ben Miriam, Sarah • Rahma Bat Simha • Abigael Haya Bat Esther • Meir Raymo nd Ben Mathilde • Refael Ben Clara • Esther Bat Fortuna • Madelaine Bat Esther • Salomon Benarroch Ben Alia • Netanel Sayegh Ben • Malka Bat Dina • Nurit Jacqueline Bat Rahel • Mordechai Ben Mercedes Rosa • Camouna Bat Fortuna

Torah Teasers (AISH)

1. Besides Parshat Yitro, which other weekly parsha are named after an individual who is not descended from Avraham? 2. Who besides Moshe is a son-in-law of Yitro? 3. Name two cousins who appear in this parsha that are "ten apart"? 4. Name two people in the Torah - one male, one female, one Jewish, one not - who have similar names that mean the same. One of the people is in this parsha. 5. Where in this parsha do eagles appear? 6. In what context does this parsha include a command involving clothing? 7. Where in the Ten Commandments is water mentioned? 8. Which two animals are mentioned in the Ten Commandments? 9. Which word in this parsha, synonymous with shofar, refers to a ram's horn? 10. Which verse in this parsha contains the word "lo" - "do not" - four times? 11. Where are "steps" referred to in this parsha?

Answers

1) Parshat Noach and Balak are named after individuals who are not descended from Avraham. 2) In Parshat Va'era, the Torah states that Elazar the son of Aharon married a daughter of Putiel (6:25). Rashi lists Putiel as one of the seven names of Yitro (Rashi - Shemot 18:1).

3) Eliezar the son of Moshe, and Elazar the son of Aharon, are first cousins. Their names differ only by the letter yud - which has the gematria (numerical value) of ten! 4) Tziporah the wife of Moshe, and Tzipor the father of Balak (Numbers 22:2), have similar names that mean a bird. 5) Moshe reminds the Jews that Hashem carried them "on wings of eagles." (Shemot 19:4. See Rashi for an explanation of the parable.) 6) In preparation for the giving of the Torah, the Jews are commanded to wash their clothing (Shemot 19:10).

7) In the second commandment, we are prohibited from making "any graven image or picture of any creature that is in the water"

(Shemot 20:4).

8) The tenth commandment forbids coveting anything belonging to our friend, including "his ox and his donkey." (Shemot 20:14)

9) The word "yovel" means "ram's horn" in the phrase: "With the blowing of the ram's horn, [the Jews] may ascend the mountain."

(Shemot 19:13)

10) Following the regular cantillation, the commandments, "Do not murder, do not commit adultery, do not steal, do not bear false witness," all appear in the same verse. (Shemot 20:13)

(Shemot 20:23) 11) The very last verse states that it is forbidden to ascend the altar using steps, but rather a ramp must be constructed.

If anyone would like to contact the Rabbi, please feel free

to call or text 786-879-4951, or email [email protected].

בס''ד Community Announcements

(It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This We ek’s Congregational Kiddush has been Kindly Sponsored by our Dear Friends Mr. & Mrs. Frank

Taieb in honor of their Dear Son Michael Reading Haftarat Yitro. Hazak Ubaruch!!

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Rabbi. Tizke

Lemizvot!

• This Week’s Congregational Seudat Shelishit is still available for Sponsorship!

• This Week’s Breakfast has been Kindly Sponsored by our Dear Friends from Brasil Mr. & Mrs. Yom Tov nd (Eddy) Levi in memory of her Dear Father Azriel Strulovic Ben Avraham z”l the 22 of Shebat. Tihye

Nishmato Tzerura Bitzror Hahayim Amen.

Anyone interested in sponsoring Breakfast for this week or on any day please contact the Rabbi.

• This Week ’s Daf Yomi is still available for Sponsorship!

• If anyone is interested in creating a weekly class in your house or an individual class with the Rabbi, please do not hesitate to

contact the Rabbi.

• We are tryi ng to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Rabbi at [email protected]

• Please fee l free to contact any of the board members either in person, or via email with suggestions or comments. Our email

addresses are: board member’s first name @oroziel.com

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach.

Bal Harb our: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats

in the Bet Hakenesset. For more information, please contact the Board.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Rabbi. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Rabbi.

Special Announ cements

• We are pleas ed to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on smile.ama zon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget nee ds.

• Anyone wishing to receive the Daily Halacha by the Rabbi please send a whatsapp message to Simon Chocron 786-351- 1573

Community Calendar:

• The prog ram for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur by the Rabbi & Supper on Sund ay Evenings after Arvit at around at 6:00 pm With Supper. New Participants Welcome! Anyone

wishing to sponsor this Shiur Please contact the Rabbi. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, &

Snacks. Everyone is welcome! In Recess

Avot Ubanim: This Mosae Shabbat at 7:40pm In Recess

Youth Minyan • We are proud to announce the inauguration of our YOUTH/TEEN MINYAN geared to train and teach our future generations on the different tefillot and parashiot.

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We would like to Whole Heartedly Thank our Dear Friends, Lindsay Hooge for generously Donating the TORAH LEARNING of Shebat 5779 In Honor of his Dear Children Hannah, Isaac, & Aaron Hooge We truly appreciate it. In this merit, may Hashem Bless you & your wonderful family with all the Berachot of the Torah Amen.

Happy Anniversary To Birthdays th Happy Birthday To • David & Rahma Bitton Jan 29

th • Adina Benmergui – Sun. Jan. 27 , Nahalot th • Yosef Eliyahu Benmergui – Sun. Jan. 27 , • Isaac Edderai Ben Nedjma z”l the 20th of Shebat • Mrs. Daisy Chocron – Wed. Jan. 31st. (Shabbat) (Grandfather of Dr. Jean Jacques Edderai) • Mr. Ben Romano – Tue Feb 5th, • Abraham Benbeniste z”l the 22nd of Shebat • Mrs. Arielle Albergel – Thurs. Feb. 7th, (Father of Mrs. Lina Genoun) • Mrs. Julia Cohen – Thurs. Feb. 7th, • Azriel Strulovic Ben Avraham z”l the 22nd of Shebat • Moshe Benmergui – Fri. Feb. 8th, (Father of Mrs. Yom Tov Levi) • Miss Arielle Miriam Gad – Fri. Feb. 8th, • Moshe Belecen Bar Yamin z”l the 25th of Shebat

th (Grandfather of Mr. Albert Belecen)

• Mrs. Esther Benhayoun – Shab. Feb. 9 , • Andrea Refaela Zonana – Shab. Feb. 9th, Next Shabbat: • Mrs. Anais Becker – Tue. Feb. 12th, • Reina Bat Rivka z”l & Mazal Tov Bat Sultana z”l the th • Mrs. Zari Werta – Thur. Feb. 14th, 27 of Shebat (Aunts of Mrs. Ruby Mouyal) th • Mrs. Sultana Aquinin – Thurs. Feb. 14th, • Alegria Bat Simha z”l the 29 of Shebat • Daniel Yosef Perez – Thurs. Feb. 14th, (Mother of Mr. Amram Mouyal) st • Clara Aquinin – Shab. Feb. 16th, • Simha Murciano z”l the 1 of Adar Alef (Mother of Mrs. Rahma Bitton) • Perla Aquinin – Thur. Feb. 21st, st • Mr. Arnaud sitbon – Thur. Feb. 21 ,

בס''ד Community Shiurim

Weekday mornings:

• 6:10AM to 6:45AM: Laws of Nidah. New participants welcome!

• 7:30AM Shiur on Hok Leyisrael with Breakfast! Everyone Is Welcome to Join. • 7:45AM to 8:30AM: Daf Yomi Masechet Hulin. NEW DAF YOMI MASECHET! New participants are welcome! It is a great time to start learning the Daf and join thousands of Jews across the world in this incredible project.

• 9:00 AM to 10:00 AM: Mishna Berura Dirshu Cycle! New participants welcome!

Weekday afternoons:

• Before Minha o Monday through Thursday: Shiurim in Spanish on assorted topics.

• After Arvit: o Mondays & Wednesdays: Hoshen Mishpat – Business Halacha o Every Thursday evening after Arvit Hilchot Nida in Depth for Men. o Tuesday Assorted Topics

In Recess for the Summer o Monday & Tuesday at 7:00pm Masechet Berachot in French o Every other Monday evening at 8:30pm Shalom Bayit Class to Women. o Every other Tuesday evening at 8:30pm Shalom Bayit Classes to Men.

• SHIUR for Ladies! The Rabbi’s Shiur on Halachot of Kashrut NEW SERIES ON Hilchot Basar Vechalav, (Laws pertaining to Meat & Milk) to Ladies, in the Bet Hakenesset, every Tuesday afternoon at 2:05 pm. New Participants are always Welcome! In Recess

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week. • Shabbat Morning: Lecture on the Parashah of the week. • Shabbat Morning – Daf Yomi at 8:00am. • Shabbat Afternoon – Shiur at 4:30pm • Spanish Shiur – with Simon Chocron One hour before Minha • Seudat Shelishit: Short lecture on the Parasha of the week.

בס''ד WEEKLY INSPIRATION power, those rare occasions in history when Hashem’s existence and power were visible Yitro and the Two Kinds of and unquestionably manifest. The Torah tells that Yitro heard two things: Miracles what “Elokim” did for Beneh Yisrael, and what (Rabbi Eli Mansour Daily Halacha) “Havaya” did for Beneh Yisrael. The first refers to the miracle that did not seem Parashat Yitro begins with the story of miraculous, that appeared natural – Beneh Moshe’s father-in-law, Yitro, who heard of the Yisrael’s war against Amalek. There was no miracles that G-d performed for Beneh supernatural involvement on G-d’s part in this Yisrael and then decided to join the nation. war; He simply helped Beneh Yisrael defeat Rashi, commenting on the opening verse of Amalek through natural means. The second the Parasha, writes that there were two part of the verse, which tells of what “Havaya” events in particular that inspired Yitro to join did, refers to the supernatural event of Keri’at Beneh Yisrael: the miracle of the splitting of Yam Suf. This was a clear manifestation of the sea, and Beneh Yisrael’s battle against G-d’s unlimited control over the world, an Amalek. event so remarkable and extraordinary that it We might wonder where these two events could not be interpreted as anything but the are mentioned in the Torah’s account of work of the Creator who controls the Yitro’s arrival. The verse states simply, universe. Yitro reached the level where he “Yitro…heard all that G-d did for Moshe and was able to recognize both “Havaya” and for his nation, Yisrael; that Hashem took “Elokim.” He understood that Hashem is Yisrael from Egypt,” without specifying the behind not only the supernatural events that splitting of the sea or the war against Amalek. occur, but also the natural events which How do we reconcile the text of this verse outwardly appear to unfold randomly. with Rashi’s explanation? One might ask, however, why the verse The answer is found in the different Names of reverses the sequence. If, indeed, the first G-d used in this verse. The Torah here says half – “all that Elokim did” – refers to the that Yitro heard of all that “Elokim” did for battle against Amalek, and the second – “that Beneh Yisrael, and that “Hashem” – the ‘Havaya’ took Beneh Yisrael from Egypt” – Name of “Havaya” (Yod-Heh-Vav-Heh) – took refers to the splitting of the sea, then the Beneh Yisrael from Egypt. The Name of order of these events is reversed. The sea Elokim is associated with G-d’s governing the split before Amalek launched its attack laws of nature, His power and authority which against Beneh Yisrael. Why, then, does the is concealed behind the veil of the natural Torah speak first of Yitro hearing about the order. This Name is a composite of the words war with Amalek, and then of him hearing “Mi” (“who”) and “Eleh” (“this”). “Mi” signifies about the miracle of the sea? uncertainty, doubt and mystery, the feeling The answer might be that the supernatural that events unfold haphazardly and randomly, miracles are intended to show us the without a Supreme Being running the world, miraculous quality of so-called natural events. whereas “Eleh” signifies certainty and clarity, As the Ramban famously writes in his being able to point to G-d as the One commentary to the end of Parashat Bo, G-d controlling and orchestrating all events. The performed rare, supernatural miracles in Name “Elokim,” then, refers to those order to reveal that He is behind everything situations where we are at first inclined to that happens in the world. By showing us His say, “Mi,” to think that the world runs unlimited control over nature through these randomly, by chance, but we are expected to miracles, He demonstrates that nature is not believe “Eleh,” that the world is run by random as it seems, that everything that Hashem. The Name of “Havaya,” by contrast, happens in the world is directly caused and refers to the clear manifestation of G-d’s brought about by the Creator.

בס''ד This, then, is the meaning of the opening say to oneself, “No,” to deny oneself verse of this Parasha. It tells us that Yitro something he instinctively wants. When an understood the “miraculous” nature of Beneh animal feels hungry and sees food, it will go Yisrael’s victory over Amalek because of the ahead and take it. By contrast, a Jew who is miracle of the sea. He arrived at the given a piece of scrumptious food during realization that even seemingly natural Ne’ila at the end of Yom Kippur, after twenty- events are the handiwork of G-d, and he four hours of fasting, will not place it understood this as a result of the great anywhere near his mouth until after the fast. miracle of the splitting of the sea. Yitro was We have the same physical drives as wise enough to realize that Hashem can be animals, but we have the power of “Ayin,” the found in every occurrence, in natural events ability to restrain these drives and deny which seem ordinary and random, that we ourselves the enjoyment that our bodies need to believe that Hashem directly controls instinctively want. everything that happens in this world, even This power, however, requires training. In when His presence cannot easily be seen. order to deny ourselves what our physical drives make us want, we need to hone our skills of self-restraint and self-discipline. And this is why “Yihus” is so vital for receiving the The Power of “Ayin” Torah and committing to live by its rules. The Torah imposes on us many rules and (Rabbi Eli Mansour) restrictions that require, at times, restraining Parashat Yitro tells of Matan Torah – G-d’s the animalistic drives within us. We are able giving Beneh Yisrael the Torah at Mount to commit ourselves to these rules and Sinai. The Midrash teaches that after we restrictions because of our “Yihus,” because received the Torah, the other nations felt we are the descendants of Abraham, Yishak jealous and complained to G-d, arguing that and Yaakov, who taught us by example and Beneh Yisrael did not deserve this special instilled within all of us the power of discipline distinction of receiving the Torah. They felt and self-restraint. They implanted within their that Beneh Yisrael were no different than any descendants the special quality of “Ayin,” and other nation, and thus they were no more this quality is what we need to commit worthy of the Torah than any other nation. G-d ourselves to the Torah. responded by saying, “Bring your genealogical May we all be worthy descendants of our records.” Meaning, the other nations do not sacred patriarchs, and succeed throughout have the same “Yihus” – pedigree – as our lives in developing and properly utilizing Beneh Yisrael, and thus they could not this unique skill of “Ayin” so we can live up to receive the Torah. the demands and expectations of G-d’s How do we explain this Midrash? Why is treasured nation. special pedigree a necessary prerequisite for receiving the Torah? King Shlomo teaches in Kohelet (3:19), “Motar What Impressed Yitro the Ha’adam Min Ha’behema Ayin” – there is no difference between human beings and Most, and Why? animals. At first glance, this seems very (Rabbi Frand from Torah.org) difficult to understand. Is there really no The first pasuk of this week’s parsha reads, difference between the human being and the “And Yitro, minister of Midian, father-in-law of animal? Moshe, heard all that G-d did to Moshe and One explanation given for this verse is that to Israel, His people – that Hashem took “Motar Ha’adam Min Ha’behema” – the Israel out of Egypt.” [Shemot 18:1] Rashi advantage and power that the human being writes that Yitro heard about the splitting of has over the animal is “Ayin” – the ability to the Reed Sea and the war with Amalek and

בס''ד came. Rashi further quotes a Mechilta that In the normal course of human society in the infers from this pasuk that Yitro was history of the world where a nation was impressed by two things: 1) all that Hashem enslaved, eventually the slaves get their did to Moshe and to Yisroel, His people and, freedom. There were slaves in America, but 2) that Hashem took Yisroel out of Mitzraim. 150 years ago, President Lincoln freed them. The Mechilta spells out what impressed Yitro Perhaps he did not grant them total equality, regarding “all that G-d did to Moshe and to but ultimately, other events took place which Israel”: The descent of the mann; the well; brought further changes in society, and the and the battle with Amalek. However — the people whose grandparents were slaves Mechilta adds – Yitro was most impressed ultimately gained full civil rights. This is a “that Hashem took Israel out of Egypt.” phenomenon that has happened time and Rashi repeats this idea in pasuk 9 — “Yitro again in countries throughout the world over rejoiced over all the goodness that G-d had thousands of years of history. Ultimately, that done for Israel, that he rescued them from is what happens! So, what does the Hagadah the hand of Egypt.” Rashi says, “the mean when it says that “had G-d not taken us goodness that G-d had done” refers to out, then we and our children and the mann and the well, but above all, he grandchildren would still today be slaves to rejoiced “that He rescued (Israel) from the Pharaoh in Egypt”? hand of Egypt.” Rashi explains, in the name The Avir Yosef suggests the following of the Mechilta: Up until this point, no slave answer: The reason Mitzraim was so was ever able to escape from Egypt, because successful in keeping their slaves trapped in the borders of the land were sealed, but now the country was not because they had the a nation of 600,000 adult males left! This highest fences, not because they had the impressed Yitro more than anything else. most ferocious dogs at the border, and not Consider the following: What would impress because they had the most vicious policemen us more, the miraculous splitting of the sea, who kept the slaves under control. The receiving mann from Heaven, and the other reason no slave ever escaped from Mitzraim miraculous acts Hashem performed for His was because Mitzraim had this power of people — or the fact that a nation of slaves breaking the spirit of human beings such that escaped from their masters, despite the fact they never even dared think about escaping. that such an event was unprecedented in the Their success was not in walls, dogs, towers history of Egyptian slavery? Most people or fences, or anything like that. Rather, they would respond that that which required turned people into sub-humans who thought suspension of the laws of nature was more they had no rights, and who could not even impressive than that which “merely” dream of freedom. That is why no slave ever represented an unprecedented socio-historic escaped from Mitzraim! occurrence. Why, then, was Yitro so The Ribono shel Olam took a people who impressed with the fact that “He took Israel were downtrodden and depressed and gave out of Egypt?” them life again. That is how we got out of I saw an interesting answer to this question in Mitzraim, and that is what impressed Yitro the sefer Avir Yosef. In the Hagadah, toward more than anything else. Even greater than the beginning of Maggid, the author writes: the miracle of changing the physical world — “We were slaves to Pharaoh in Egypt, and if of having the sea split and having mann come the Holy One, Blessed be He, had not taken down from heaven - is the miracle of changing us out from Egypt, we and our children and the human spirit. This is what the author of grandchildren would be enslaved to Pharaoh the Hagadah is saying: Had the Almighty not in Egypt.” The obvious question is that, given us the spirit of life (chiyut), and given us historically, this does not seem to be an hope again, and made us human again, we accurate statement. and our children and our children’s children would still be enslaved to Pharaoh in Egypt.

בס''ד Understanding The appears to be a totally "victimless crime." Why is it so fundamental? Fundamental Nature Of The I saw in a sefer that the importance of this rd th 3 & 10 Commandment commandment of "Lo Tisa..." is that it teaches us how important speech is. This is (Rabbi Frand) why it is in the Asserret HaDibrot. Speech The commentaries point out that the Asserret separates us from animals. The Targum HaDibrot [Ten Commandments] are the translates the phrase "a living being" (nefesh foundation of all other Mitzvot. They go to chaya) in the pasuk "And He blew into his great pains to indicate how the balance of the nostrils the soul of life and man became a commandments are somehow included and living being" [Bereshit 2:7] as "a speaking subsumed within the Ten Commandments being", indicating that speech is the essence themselves. It is as if the Ten Commandments of the difference between man and animal. are the 'Avot' [major principles] and the rest Speech is one of the greatest gifts that the of the commandments are the 'Toldot' Almighty gave human beings. Therefore, the [derivative principles]. Torah says, "be careful with your speech". To For eight out of the ten, it is very easy to swear that a table is a table or that a cow is a make a case that these are in fact major cow is wasting and abusing the gift of principles of our religion. "I am the L-rd your speech. This gift is so vital and fundamental G-d..." is clearly fundamental.”You shall have to Yiddishkeit that its abuse is prohibited in no other gods before Me..." is clearly the Asserret HaDibrot. fundamental. The fact that G-d created the The other remaining "problematic" commandment world in seven days and commanded us to is Lo Tachmod [Thou shall not covet]. We are observe the Shabbat is also fundamental. prohibited from coveting our neighbor's Honoring one's parents is fundamental house or our neighbor's wife. Jealousy is bad because Judaism is a tradition-based religion and not being jealous is a nice quality, but and in order to have tradition, one must have can it rank up there with "I am the L-rd your bearers of tradition (baale messorah). One G-d" and with Shabbat and with "Thou shall cannot have society when there is murder. not commit murder"? One cannot have holiness in the family when Even more wondrous, Rav Chaim Vital writes there is adultery. One cannot have a society about the tenth commandment (Lo Tachmod) in which there is theft or falseness. that it is the climax of the Asserret HaDibrot However, among the Asserret HaDibrot, and is "equal in weight to all the others put there are two that do not immediately strike together". What is so fundamental about this us as being worthy of being "up there" with commandment not to be jealous of our the other major principles of our religion. neighbor's possessions? The prohibition of taking the Name of G-d in The Rekanti writes that one who covets does vain does not seem to be in the "same not believe in G-d. If we really believe in G-d league" with the other commandments then we believe that the wife that I have, the engraved on those two tablets of stone. Keep car that I have, the position that I have, and in mind that "Thou shall not take the Name of everything that I have is because the Master the L-rd thy G-d in vain" does not just mean of the World wants me to have it. It is one should not swear falsely (which perhaps Personal Divine Providence (Hashgacha could be considered a fundamental basis of Pratit) that I have what I have and that I do society). "Thou shall not take the Name of G- not have what I do not have. Becoming d in vain" means that one is not allowed to emotionally worked up because I do not have even swear something which is obviously what my neighbor has indicates a deficiency true. (I swear that this table is a table, etc.) in my Emunah [Faith in G-d]. It is a deficiency Such an oath does not affect society. It in our fundamental belief as Jews – namely in Hashgocha Pratis: The Almighty knows what

בס''ד we have and deems it that this is what we "And Yitro heard" (Shemot 18:1). The Zohar have, and controls every aspect of our lives. asks: "Did only Yiro hear and the whole world This is a fundamental Jewish belief. not hear? Is it not written, 'the nations heard and shuddered?' The answer is that the whole The Gemara states at the end of Tractate world heard and were not humbled, and Yitro Makkot [24a] that subsequent prophets came heard and was humbled and was drawn close and reduced the essence of Jewish belief to to fear Hashem." ever-simpler formulations. The final line is that "Chabakuk came and reduced it to a Many hear, but few really take to heart what single principle, as it is written: 'and the they hear. As the Midrash Tanchuma (Yitro 2) puts it, "There are those that hear and lose, righteous will live by their belief' [Chabakuk and those that hear and profit." Hearing and 2:4]". At the end of the day, it is all about listening properly are the key to one's success Emunah and that is what Lo Tachmod comes in this world. The Midrash (Shemot Rabba 27:9) to reinforce. offers the following mashal on the verse, Therefore, "Lo Tisa Et Shem Hashem "Incline your ear and come to Me: hear and Elokecha L'Shav," which speaks to the your soul shall live" (Yeshayahu 55:3) importance of the gift of speech and "Lo So precious are the Jewish people to Hashem Tachmod bet re'echa," which underlies one's that He entices them. He said to them, "If one belief in the control the Almighty exerts on falls from a roof and his whole body is injured, this world and on a person's life – are and the doctor visits him and puts a bandage fundamentals of Jewish belief that indeed on his head, arms and legs, and all his body, belong in the Asserret HaDibrot. he becomes totally enveloped in bandages. I am not like that. Man has two hundred and forty eight organs and one of them is the ear. If the whole body is sullied with sin, but the ear hears and listens, then the whole body receives life. The Art of Listening Before the Torah tells us, "And Hashem (Rabbi Zev Leff) spoke," we must first learn what it means to Moshe' father-in-law Yitro, sheik of Midian, listen. Unless there is an ear to hear, even the heard about all that G-d had done for Moshe most powerful message from the mouth of and His people Israel when He brought Israel Hashem Himself is lost. For that reason, "Yitro out of Egypt (Shemot 18:1) heard," precedes the giving of the Torah. Let us now investigate what proper hearing entails. What did Yitro hear about that made him come? The splitting of the Sea and the war with The Mechilta relates that prior to Matan Torah Amalek (Rashi). the kings of the nations heard the thunderous sounds and gathered together to seek advice Considering that Matan Torah (the giving of the from Bilaam. They were concerned that Torah) is the foundation of the entire world - Hashem was bringing another cataclysm - if not both spiritual and physical - would it not have of water, then perhaps of fire - to detroy the been proper for Chazal to designate a full world. Bilaam quieted their fears by telling them sedrah to this occurrence alone? Why was the that Hashem was giving His people the Torah. episode with Yitro not included in Beshalach? The kings replied, "Hashem should bless his After all, the splitting of the Sea and the war people with peace." with Amalek that Yitro heard about are both contained in that sedrah. Yitro heard the same thunderous noises and came to join the Jewish people and accept the Even more difficult to understand is Rashi's Torah personally. In fact, the Mechilta relates, opinion that Yitro in fact did not join Bnei Yitro was the first person to exclaim 'Baruch Yisrael until after the giving of the Torah. Why, Hashem.' then, did the Torah preface the giving of the Torah with Yitro's arrival? The word baruch (blessed) connotes increase and strengthening. Moshe and Bnei Yisrael were so deeply inspired by the Exodus and the

בס''ד splitting of the Sea that they could not imagine says to me in your name, 'Seek out my face'" the effect wearing off or dissipating. Although (Tehillim 27:8) they profusely praised and thanked Hashem, If someone begins the Shema by repeating the they did not see the need to use the word word Shema twice, we silence him out of a "baruch;" they felt no need to ask Hashem to concern that he seems to be addressing two strengthen the effect of these miracles. deities (Berachot 33b). This is difficult to Yitro, however, realized that the effect of understand, for Shema refers to the one who is miracles can soon be dissipated if those effects listening and not to Hashem. How then does it are not somehow incorporated into one's imply two deities? The answer is that the entire actions. He realized Amalek also heard of the creation cries out the unity of Hashem. There is splitting of the Sea, yet the impression quickly no multiplicity, only the one, unified voice of wore off and Amalek attacked Bne Yisrael. Hashem that calls out to man from all quarters. Therefore, Yitro appreciated the necessity to Any double hearing smacks of idolatry and address Hashem with a beracha, an entreaty to duality. intensify and increase the effect of the miracles Everyday a bas kol emanates from Mount already performed. Chorev and declares, "Woe to them, to the In contrast to Yitro, the kings of the nations people, because of their insult to the Torah" were concerned personally only when they (Pirke Avot 6:2). The commentaries explain that thought that the awesome sounds were the giving of the Torah did not stop, as it says, harbingers of their doom. Once they were told "A great sound that did not cease" (Devarim that the sounds were the sounds of Torah, they 5:19). One with an attuned ear hears the voice immediately distanced themselves. They of Hasem giving the Torah continually, as the directed Hashem's blessings to His people, but basis of all of creation. When the voice is not did not act as if they were personally heard, then the bas kol (echo) goes out implicated. There was nothing they felt that proclaiming the disgrace to Torah. they could gain from these sounds. Only Yitro The Mechilita (see also Kiddushin 22b) took these sounds as a personal message and describes the piercing of the earlobe of the directed his blessings to Hashem so that he Jewish slave as a punishment for his failure to might personally benefit from Matan Torah. hear and heed the ongoing commandment, "Do The entire nation saw the sounds" (Shemot not steal." It might be asked, however, why we 20:15). Hearing alone is indiscriminate; sound is pierce the earlobe, a mere piece of cartilage, received by the ear from all directions without and not the eardrum which failed to hear. the need to focus or turn. Vision, on the other Chazal tell us that the outer ear serves as a hand, is dependent on opening one's eyes and funnel to collect the sound waves and direct focusing on that which one wants to see. G-d's them to the inner ear. The problem of the slave words had to be heard with the same intense was not that he did not hear on Sinai that we focus employed in sight. Bnei Yisrael physically are all to subjugate ourselves to Hashem alone. saw the sounds in order to aid their ability to But he failed to hear the command as if it were listen properly. directed to him and him alone. His outer ear Many sounds and sights reach our ears and failed to funnel those words to him, and thus eyes, but only one with the capacity to really bears the blemish. He heard G-d's voice but did focus can absorb their message. The Gemara not experience it as if G-d was speaking to him. relates that the turning point in the life of Rabbi "Kayin spoke with his brother Hevel, and when Akiva was when he witnessed the erosion of a they were in the field, Kayin arose and smote stone by water. Many observed the same thing, Hevel, his brother" (Bereshit 4:8). Many but only he derived the message: if water can midrashim discuss what exactly Kayin said to erode stone, then Torah can change the heart. Hevel. Ibn Ezra notes that according to the The whole world summons one with an attuned simple understanding of the verse, Kayin and attentive ear to the service of Hashem: repeted to Hevel the admonition he had just "The heavens declare the glory of Hashem" heard from Hashem: "If you will improve, then (Tehillim 19:2). Look at the sky, listen to the you will be forgiven, and if not, the sin crouches ocean and acquire Yirat shamayim: "My heart

בס''ד by the entrance, and it desires you, but you can Since Chazal also say that the fingers are dominate it" (Bereshit 4:7). How can these words tapered to serve the same function of plugging of mussar to Hevel have led to murder? They up the ears to avoid hearing lashon hara, one should have prevented the murder. wonders why both earlobes and tapered fingers are needed for the same function. Furthermore, Like most people, Kayin heard the mussar as why shouldn't one just walk away and in that directed at everybody but him. Since Hevel was way avoid listening to lashon hara? the only person around, he assumed it was intended for him. So Kayin "said over" the There are in fact three different types of mussar to Hevel rather than mulling over its speakers of lashon hara, and each one implications for him. Not only did it fail to requires a different response. There are those prevent the murder, but by suggesting to Kayin who speak lashon hara constantly, the that Hevel was in need of mussar, it may have professional gossips. One should have nothing even aroused his animosity. to do with such people, and walking in the other direction when one sees them coming is indeed When I was younger and more naive, I the preferred response. assumed that my Shabbat drashah would be an effective medium to reach members of my The second type of lashon hara is that spoken congregation in need of reproof. Inevitably, the by a basically good person, who from time to targeted individual(s) would approach me after time slips into the trap of gossiping. he need davening and tell me, "Rabbi, you really gave it not be avoided entirely. The preferred response to them, I hope the ones who needed to hear is simply to prevent oneseslf from hearing the got the message." "Obviously," I thought to lashon hara. Tapered fingers distance the myself, "they did not." lashon hara but not the speaker. Mussar is only effective if one takes it There is yet a third type of lashon hara. personally. Even if one hears it directly from Someone is asked concerning the honesty of a Hashem Himself, as Kayin did, unless one certain individual by someone else who is recognizes that it is directed at him, the mussar contemplating entering into a business is useless. relationship with him. The halacha is clear that if the individual being questioned knows the A truly sensitive person will always hear any man to be dishonest, he must respond and reproof as directed at him or her. I once relate exactly what he knows. (Of course, he addressed a group of three hundred and fifty must not exaggerate, or add information that complete strangers in Johannesburg and spoke was not solicited, or speak out of personal about modesty and the problems of certain animus.) If a third party is present, who does forms of dress. After the shiur, I recevied the not need to know this information, it is lashon following note: hara with respect to him, and he must not Dear Rabbi Leff, listen. Putting his fingers in his ears would I want to apologize for the manner in which I seem to imply that the information is dressed for the shiur. I don't usually wear this intrinsically lashon hara and might wrongly type of clothing, but in my rush to the shiur, I discourage the one relating the information grabbed what was available. I know you were from continuing. By turning his earlobe, referring to me, and I promise not to repeat this however, he signifies that this information is error. only lashon hara with respect to being funneled I was astounded that there could be a neshama into his ears. so pure, to hear mussar directed to an As we once again experience Matan Torah, audience of strangers as personal rebuke. with the reading of the sedrah of Yitro, let us Chazal attribute another function to the earlobe. learn from Yitro to attune our ears to hear the The Gemara (Ketubot 5b) comments that uninterrupted voice of Hashem, directed earlobes are soft and flexible, so that if one is in personally to each and every one of us from a situation where someone is speaking lashon every quarter of creation. hara, he can bend his earlobe in as an earplug to avoid listening to the prohibited speech.

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Authority in Parenting successful at their task as parents, they have primed the child to be able to enter a Authority is not a four-letter word. It's relationship with G-d. The child understands essential in raising healthy children, and the concept of authority. He has had the in fostering their relationship with G-d. experience of submitting to his parents' (By Rebbetzin Chana Heller) authority and abiding by their rules. He has Authority is a politically incorrect word for felt helpless without them for a significant many of us, but it is alive and well in Judaism. period of his life. He recognized they had In fact, everything in Judaism rests on the power to protect him and create order in his concept of authority -- the authority of G-d, life. The child is now ready to take this the Torah, rabbis, courts of law, teachers and experience to a higher level. parents. LEARNING ABOUT G-D THROUGH OUR Authority is a good thing. Kids need it to grow PARENTS up in a healthy way. They thrive on the fact The parent-child relationship exists to teach that they have parents who are in charge, us about our relationship with G-d. The making rules and doling out consequences. concept of G-d is an abstract one, so G-d Of course, parents have to be loving and fair gives us an earthly parallel relationship that authoritative figures in order to create a enables us to learn about who He is and how healthy relationship, but kids want parents He relates to us. We learn about the who are in control. No matter how much they possibility of unconditional love and try to run the show, children do not really compassion from our parents. We learn what want to be in charge. They know that they it means to exist within a dependent don't know enough and in order for them to relationship and to relate to authority figures feel safe, secure and loved they need parents who make rules for our benefit. who can confidently take charge. Human beings are the only living things Children see their parents as authority created so dependent on their parents for figures. From a child's perspective, parents such an extended period of time. G-d are like G-d. They are omnipotent and designed it this way so that we can omniscient. They care for us, feed and clothe understand the extent of our total us. They protect us from harm. dependence on Him. Lack of respect for authority makes many When children honor their parents, it is schools dangerous and fearsome places. considered as if they honored G-d. As an extension of this, children need Part of our role as parents is to transition our teachers, principals and other authority children from their initially immature concept figures to provide order and security in their of G-d-like parents to a mature relationship world. So many children feel insecure going with G-d Himself. To this end, G-d gives to school today. Bullies and weapon-toting parents authority that is akin to His own. In kids seem to fear no one. Lack of respect for fact, our Sages say that when children honor authority permeates many schools and their parents it is considered as if they makes them dangerous and fearsome honored G-d Himself (Talmud, Kiddushin 30 b). places. It is not only children, therefore, who need As a child matures, he realizes that his authority. We all do. We all need to feel that parents are not all-powerful or all-knowing. In we live in an ordered world with the right fact, they are not at all what he first imagined people in charge. The reason many of us feel them to be! If, however, the parents were so much anxiety is because we often feel we

בס''ד can't trust the people in charge. It is very never tried it, go to a synagogue this year painful to hear stories of policemen beating that does it. I guarantee you an intense the innocent, government officials taking emotional experience!) illegal campaign contributions and presidents This bowing down is one of the highlights of lying under oath. We cannot feel safe and my year. It is the one moment of the year that secure in a world where there is no authority I feel fully in touch with reality. There is a G-d, to respect or trust. He is in control, I owe everything to Him and We need a government that makes sensible am totally dependent. G-d is my King. The laws that people follow. Imagine a world rest of the year I float in and out of this without law. Rabbi Chanina said, "Pray for consciousness, but for that moment it is the welfare of the government, because if crystal clear, and I ask G-d for the ability to people did not fear it, a person would swallow hang on to this experience. Authority is real his fellow alive "(Pirkei Avot 3:2). Adherence and its name is G-d. to law and order is vital to our security and A CONSTANT STRUGGLE well-being. G-d knows how difficult this concept is for us. G-D IS OUR ULTIMATE AUTHORITY Inasmuch as we want and need authority to G-d, of course, is our ultimate authority. He is make us feel secure and taken care of, we our one and only security. We know we also want to run the show. The dual nature of cannot fully trust anyone else. Just as man (call it the higher and lower selves or children need loving parents who make rules the Yetzer Hatov, the Good Inclination and for their good, we need G-d. G-d's laws order the Yetzer Harah, the Evil Inclination) makes our world. They let us know what is expected it difficult for us to accept authority. We see of us. We know what the limits are and that this in children as well as adults. It is human there are consequences to our behavior. We nature on the one hand to want to submit to also know we are too limited in our G-d and on the other hand to want to be the intelligence to be running the world. We make one in charge, submitting to no one but our best effort to contribute to society and ourselves and our own desires. improve what we can but in the end, we are We're torn. We want to submit to G-d, and glad G-d is in charge. we want to submit to no one but ourselves One of the main tasks of a Jew is to accept and our own desires. the authority of G-d. Getting this concept is It is a constant struggle. Submitting to G-d's so critical to a Jew that we have a holiday authority is tough. Another tool a Jew has which is devoted to internalizing this very towards this end is saying the Shema prayer. idea. This holiday is Rosh Hashanah. It is our daily dose of proclaiming that G-d is The main theme of Rosh Hashanah is the King and accepting His authority. A Jew idea that G-d is King. The word "HaMelech", starts his day with the Shema and says it the King, is found innumerable times in the again before he goes to sleep, saying it out Rosh Hashanah prayers. We accept that we loud day after day in order to internalize its are living in His universe and cannot take message. even one breath without His will. We accept We parents have a major responsibility in that we have no existence independent of determining our children's future relationship Him and His will. with G-d. How we use our authority will have On Rosh Hashanah we do something we a major impact on how they relate to all never do the entire year in order drive this authority figures and ultimately to G-d. We reality home. In the Musaf (additional) service need to use our power wisely, by providing we recite the Aleinu prayer and where it says, loving care, clear limits and fair "we bend the knee, " we actually prostrate consequences. We do harm by being ourselves fully on the ground. (More neglectful and not providing a safe structure traditional synagogues do this. If you've within which our children can grow. If our

בס''ד rules are arbitrary or we are on a power trip This is not referring literally to a financial with our kids, the results could be disastrous. transaction; it's referring to time and effort. Most parents are, of course, less than perfect A friendship requires give and take. If it is all and a few are downright abusive. Children of one or the other it is not a friendship. It may unfair, excessively authoritarian or abusive be a relationship you want to maintain for parents are very likely to have special other reasons, but it is a delusion to call it challenges in learning to relate to G-d and friendship. accepting His authority. In fact, people who Like a marriage, friendship demands have trouble finding a relationship with G-d commitment. It requires saying "I'm there for often attribute it to problems with their you" and meaning it. parents. Which is why, Facebook to the contrary, most We need to work hard at making ourselves of us have very few friends. It is simply not the type of people our children will be able possible to invest the time and effort and respect and want to listen to. We need to ask emotion necessary to create true friendship in ourselves where we are falling short and how large numbers of people. we can improve. We need to know that by being the most loving authority figures we Nor is it wise. Although CNN thought it was can possibly be that we are opening doors for breaking news that Ashton Kutcher was the our children's spiritual growth. first to reach 1,000,000 Twitters, I was surprised it was considered newsworthy at all. It may say something about star power; it says nothing about real relationships. Real Friends And successful friendships share another common trait with successful marriage. They Facebook to the contrary, most of us have require common goals and a shared sense of very few friends. It's supposed to be that purpose. way. (By Emuna Braverman) It may not be that hard to find someone to There is a famous story about friendship in see a movie with, but it is significantly more the Talmud. It is the story of Rav Yochanan difficult to find someone who will help you out and Resh Lakish, unlikely study partners when you're in trouble and stand by your side whose daily interaction and give and take through thick and thin. was so deep and meaningful that when Resh Lakish died, Rav Yochanan was thrown into Many years ago, a friend of ours who was a bitter mourning and passed away soon prominent local philanthropist was sentenced afterwards. The friendship and relationship to some time in jail for a relatively minor was life-sustaining. white-collar crime (I'm not justifying the crime, merely explaining the circumstances). All of This ancient sentiment has been confirmed the sudden no one in any of the organizations recently by numerous studies. (see: What are that had been feting him would return his Friends For? A Longer Life in NY Times, April calls. Only my husband and a very few others 21,2009) Strong friendships lead to greater bothered to visit him in prison. success in battling illness and to greater vibrancy in general. Friendships promote Because they require so much time and brain health and psychological well-being. effort, real friendships are rare. Because they And without friends...the converse is true. require so much energy and attention, real friendships are precious. And, as the Talmud Friends are a crucial support system, not just and recent studies demonstrate, life- in sorrow but also in joy. What's good news sustaining and affirming. without someone to share it with? Well worth the price. Yet there is a price. The mishnah in Ethics of our Fathers says "Buy for yourself a friend."

בס''ד A Secret to a Wonderful No boss wants a complainer as an employee. They're not great as co-workers either. Marriage They're lousy as parents, a challenge as children, frustrating as friends and a real drag Instead of complaining about what's as spouses. wrong, ask for what you need. (By Emuna Braverman) The Leeds offer this wise reframe. Instead of The public has an insatiable appetite for two the all too familiar kvetching, we need to types of books: cookbooks and advice on speak up for our hopes -- in a cheery and relationships (I suppose you could include good-natured fashion. It's a little more work, it diet books and romance novels on that list as requires a little more thought -- and it's a lot well!). We so badly want our relationships to more productive. work and struggle so much with them that we It gets much better results -- not just because are willing to grasp at the latest advice. we actually get our needs met but also Obviously not all books say something helpful because we become more pleasant people in or are actually written by people with the process, which of course improves our successful relationship experiences! So I was marriages, our friendships, and our work intrigued by a short excerpt I read from a new relationships… book entitled Wonderful Marriage by Lilo and What would this novel way of communication Gerry Leeds. I don't know anything about look like? It's so simple yet for many of us it's their credentials except the most important a revolutionary new way of being. Instead of one of all -- they have been married over 56 saying "We never go out anymore" we could years. After 56 years, I figured they must try "I'd really enjoy it if we went bowling this have learned something. evening." Instead of whining that "I'm sick of Marriages are made through small practical cooking," we could try "It would really be a steps repeated day in and day out under treat to go out to dinner tonight." And instead even the most trying of circumstances. of screaming "I'm not your maid!" it might be more pleasant not to mention effective to say, And indeed they have. What the Leeds surely "I'm really feeling overwhelmed; would it be know is that marriages aren't made through possible in budget in some cleaning help?" lofty insights and deep revelations. Marriages are made through small practical steps This strategy can be applied to almost any repeated day in and day out under even the situation. "It would mean a lot to me if we most trying of circumstances. went on time to my sister's party" probably works better than "You always hold us up; Everyone wants exciting advice, uplifting we're never on time." "It's so much easier for ideas. That's not what works. Here's one me if you put your clothes in the hamper" suggestion from the Leeds that does. They likely keeps the house cleaner than a shriller recommend that individuals should ask for reminder. And "I really enjoy spending quiet what they need instead of complaining about time with you" likely ensures more private what is wrong. Sit with that for a moment. It's 'couple' time than fussing about how your a simple yet profoundly important idea. And husband likes his job/computer/car better it's not just marriage advice. It's a whole than you… philosophy of living. This technique is also preferable to the other Complaining is clearly a negative posture. An common strategy of not saying anything at all expression of a desire or a wish is a positive while letting the resentment fester and the one. This affects how we see the world, how frustration build. Until a really big fight we experience our time, how others view us ensues. This has been an ineffective female and what kind of impact we have on those [and male!] tactic since time immemorial. But whose lives we touch. we've continued to employ it for lack of a better alternative. Now we have one.

בס''ד The Leeds have opened our eyes to other It's not easy to have a happy marriage. 56 possibilities – small changes that can literally years takes some doing. And some mazal. be life changing. And some prayer. And some willingness to And hopefully if we express our needs in this not only think outside the box but to act on it positive mode instead of complaining, those as well. around us will learn from our example. Our employers, our colleagues, our children and our husbands will also reframe their "kvetch" into a positive statement.

DAILY HALACHOT before a less frequent Misva. Since the Misva to pray Shaharit is observed far more frequently than the Misva of Berit Mila, we first recite Halachot of Berit Milah Shaharit before performing a Berit. (This is (Daily Halacha) particularly so in light of the fact that Shaharit

includes several Misvot – the Amida, Shema, How Early in the Day Should a Berit Mila be Tallit and Tefillin.) Performed? The Dibreh Malkiel (Rav Malkiel Tzvi The earliest time for performing a Berit Mila in Tannenbaum of Lomza, 1847-1910) writes the morning is the point of Nes Ha’hama (1:14) that we first recite Shaharit because its (sunrise). However, if the circumcision was time frame is far more limited than that of Berit performed earlier, it is nevertheless valid, as Mila. Shaharit must be recited by a certain time long as it was performed after the point of in the morning, whereas a person can be Amud Ha’shahar (when the first rays of light circumcised at any time during his lifetime. And become visible in the eastern sky). although the Misva is to perform the Berit on The Shulhan Aruch, in discussing the laws of the eighth day, it can be done at any point on Berit Mila, writes that a Berit should be the eighth day, until sundown, as opposed to performed early in the day, in fulfillment of the Shaharit, which must be recited by the end of famous rule of “Zerizin Makdimin Le’misvot,” the fourth hour of the day. Therefore, we first which requires performing Misvot as soon as perform the Misva with a shorter time frame, possible without unnecessary delay. This before performing the Berit. principle is learned from the example of Yet another reason that has been suggested is Abraham Abinu, who arose early in the morning that the Torah speaks of performing Berit Mila in order to comply with the command of Akedat on “Yom Ha’shemini” – the eighth day, whereas Yishak (“Va’yashkem Abraham Ba’boker” – in reference to the Shaharit prayer, the Torah Bereishit 22:3). uses the word “Boker” (morning). We therefore In light of this Halacha, the Aruch Ha’shulhan first recite Shaharit, which is specifically (Rav Yechiel Michel Epstein of Nevarduk, associated with the morning, before performing 1829-1908) raises the question of why we do a Berit, which is associated with daytime not perform a Berit Mila early in the morning, generally. even before the Shaharit prayer. Why do we The work “Koret Ha’berit” (Rav Eliyahu Posek, delay the Berit until after Shaharit, if the rule of 1859-1932) explains, very simply, that it is “Zerizin Makdimin” requires performing the customary to drink the wine over which the Misva as early as possible? Beracha is recited at a Berit, and it is forbidden Numerous answers have been given to this to drink wine before reciting Shaharit. question. One answer is that Shaharit should Necessarily, then, the Berit must be delayed be recited before performing a Berit because of until after Shaharit. the rule of “Tadir Ve’she’eno Tadir, Tadir The Hazon Ish (Rav Avraham Yeshaya Kodem” – we perform a more frequent Misva Karelitz, 1878-1953) ruled that one does not

בס''ד have to recite Shaharit immediately at sunrise the Berit so they can attend, the parents should on the day of a Berit in order to perform the comply. Since the Berit can be performed the Berit at the earliest possible time. It suffices to entire day, Rav Elyashiv explained, it is proper pray Shaharit at the time one normally prays for the child’s parents to honor their parents’ and then perform the Berit afterward. wishes and delay the Berit, as this overrides the principle of “Zerizin Makdimin Le’misvot.” More generally, the Halachic authorities Rav Elyashiv said that it is preferable to try to indicate that while a Berit should ideally be convince the grandparents to allow the Berit to performed early, the requirement of “Zerizin be performed earlier, but if this is not possible, Makdimin” is fulfilled as long as it is performed then the Berit should be delayed. Similarly, the before Hasot (midday as defined by Halacha, author of the work “Ve’alehu Lo Yibol” relates namely, the midway point between sunrise and that he posed the question to Rav Shlomo sunset). Thus, for example, the Shebut Yaakob Zalman Auerbach (1910-1995) of whether a (Rav Yaakov Reischer, 1661-1733), cited in Berit may be delayed until the afternoon to Pit’heh Teshuba, criticizes the Hazanim who allow family members to attend, and the Rabbi prolong the prayer service on Shabbat and responded, “Titnaheg Ke’ben Adam” – “Act like Yom Tob when a Berit is performed, causing a human being.” For the sake of family the Berit to take place after Hasot. It seems that members’ attendance, it is proper to delay a Hasot marks the critical cutoff point with regard Berit, in consideration of their feelings, to the rule of “Zerizin Makdimin Le’misvot.” notwithstanding the general rule requiring Should a Berit be postponed until the afternoon performing a Berit Mila early in the day when if this will allow more guests to participate? possible. Does the value of “Be’rob Am Hadrat Melech” – Summary: It is proper to perform a Berit Mila performing the Misva in the presence of a large as soon as possible after Shaharit, though one assemblage of Jews – supersede the value of does not have to pray Shaharit at sunrise in “Zerizin Makdimin Le’misvot”? order to perform the Berit at the earliest Hacham Ovadia Yosef addresses this question possible moment. Most importantly, the Berit in his work Yabia Omer (vol. 2, Yoreh De’a, should be performed before halachic midday. 18), and he concludes that as long as a Minyan As long as a Minyan can be present earlier, a would be present without delaying the Berit, it Berit should not be delayed until the afternoon should not be delayed. The Berit should be to allow for a larger attendance. It should be delayed until the afternoon only if this is delayed until the afternoon, however, to allow necessary to assure the presence of a Minyan; for the grandparents or other family members if a Minyan can be assembled earlier, the Berit to attend. should not be delayed allowing for a larger crowd. Interestingly, the Ma’aseh Roke’ah (cited in Machshireh Mila, 2:3) notes that there were occasions when a Berit Mila was delayed DAF YOMI because of the women who needed time to put on their makeup and jewelry (listen to audio recording for precise citation). The Ma’aseh Daf Yomi Masechet Hulin Roke’ah sharply denounces this practice, (Daf Notes) noting that although the Rabbis were unable to stop it, people should ensure to perform the Naming Children after Torah Leaders Berit promptly. In our sugya, we find that R’ Natan offered advice to two families who had lost children as a result of One important exception to this Halacha must performing the bris milah before the child was be emphasized. The work Kibbud Horim healthy enough to endure it. He instructed them (chapter 12, note 17; listen to audio recording to postpone the bris until the children were ready. for precise citation) brings the ruling of Rav They followed his advice, and in both cases the Yosef Shalom Elyashiv (1910-2012) that if the children lived, and the parents named them both infant’s grandparents ask the parents to delay Natan HaBavli, after R’ Natan.

בס''ד We find many instances in the Torah in which Some authorities hold that it is preferable to name children are named after events in the lives of one’s child after his rabbi, than after his father their parents. For example, Moshe Rabbenu (Zecher David, ibid). Others hold that a child named his son Gershom, explaining, “For I have should only be named after the previous been a sojourner (ger) in a foreign land,” (Shemot generations of his own family (Mishneh Halachos 2:22). Later generations began to name their VI, 256). Sometimes parents are forced to name children after their forefathers instead. The their child after someone in their family, whose Midrash explains, “R’ Shimon ben Gamliel said: lifestyle was such that the parents can only hope the earlier generations made use of Ru’ach that their child will excel his namesake. In such a HaKodesh. Therefore they chose [original] names case, it is best that the parents intend that the based on the events that occurred to them. We name refer to a tzaddik who carried the same do not have use of Ru’ach HaKodesh, therefore name (ibid, 253). we name our children after our fathers,” (Bereishis Naming a child after a tzaddik who endured Rabbah, 37:7; See also Meoros HaDaf HaYomi, misfortune: The Poskim debate whether it is Ketubot 100a). proper to name a child after a tzaddik who Natan HaBavli was just one example of a Torah endured uncommon misfortune (see Teshuvos leader after whom parents named their children. Afarkasta D’Aniya, 101; Otzer HaBris, ibid). For this However, he was not the first. Our Sages tell us reason, many refrain from naming their children that a convert who was drawn to Torah after such tzaddikim as Yishayahu HaNavi, observance by Hillel, named his son Hillel (Avot Yirmiyahu HaNavi, and Gedalyahu ben Achikam, D’Rebbe Natan, ch. 15). Thousands of families who all suffered untimely deaths at the hands of whose domestic strife was resolved through their enemies. Those who do name their children Aharon’s HaKohen’s intervention, named their after them, change the name slightly, removing sons after him (ibid, ch. 12). the final vav. Thus, the names Yishaya, Yirmiya, An auspicious name brings success to its and Gedalya are more common (see Bet Shmuel, bearer: In Zecher David (cited in Otzer HaBris I, hilchot gittin, Shemot Anashim:10; Teshuvot Chatam 341) the author writes that an auspicious name Sofer, E.H. II, 25: Otzer HaBrit p. 263, 347). brings success to its bearer. For this reason, Segulah for having children: Some hold that if many have the custom to name their children a person davens to have a child, and resolves to after their rabbis. R’ Elimelech of Lizensk zt”l said name him after a tzaddik, this merit will assist his that when a tzaddik’s name is given to a child, his prayers (Birkat HaBanim, p. 533). light is awakened in the higher worlds, creating an influence to help the child resemble him.

KID’Z KORNER meaning to the mystery of the menacing spelling mistakes? InterestIng MIdrash The key to this quest for correct spelling lies in the story of Yitro's advice to Moshe. Judge (from Torah Tots) for yourself: When Yitro heard all the What’s in A Name. Give Me A "Vav"... commotion about Bne Yisrael's exodus from Mitzrayim, he packed his bags, accompanied Who proof-read the Torah anyway, you may Tziporah, and her sons to the camp of ask, once you notice that almost every "big Yisrael. During a conversation with his son- name" in the Torah is spelled at least two in-law, Moshe, Yitro got the feeling that different ways - sometimes there's a letter, Moshe was havng a tough time playing sometimes the letter's missing. "Avram" leader, judge and jury to the three million becomes "Avrohom" and "Sarai" becomes members of Bne Yisrael. "Sarah." Efron has a vav before the sale of the Machpelah cave, then loses it once the That's when Yitro gave the famous advice deal is signed! Didn't Moshe ever hear of that changed the name of this week's Parsha "spell-check"? - or could there be a deeper forever. He advised Moshe Rabbenu to cut himself some slack and share the beit din

בס''ד burden. Yitro laid out a plan to appoint judges There was once a king who was served by an - lots of judges. Seventy-eight thousand to be highly talented minister. The king valued the exact. minister's experience and advice, and always Well, this advice may not earn Yitro a page in consulted with him before making any serious a crooks book, but it certainly earned him a decisions. "vav" in his name. You see, Yitro's real name The king had a son whom he loved dearly. was "Yeter." Hashem gave him a vav at the Since his son was still young, the king did not end of his name to make it "Yitro". The extra involve him in affairs of state. Whenever the vav is a sign that: minister came to the palace for consultations, 1. Yitro became a Ger (convert). the king would ask his son to leave as they attended to important matters. 2. The entire episode involving the appointment of judges was added to After the minister saw this happen several the Torah to honor Yitro. times, he joked to the other advisers that he was more important to the king than the The rabbis teach us that there's a rule of king's own son. thumb when it comes to the "Torah name- change game": Adding a letter to a name is Unfortunately, the minister's indiscreet words the sign of a good deed. Taking away a letter reached the ears of the king's son, who from a name denotes an evil act. Efron, for became extremely unhappy. "Could it be that example, lost his vav when he insisted upon my father prefers the minister over me?" The being paid for the Machpelah cave, instead of young boy was so distressed at this thought giving it as a gift to Avrohom, the way he that he became ill. originally said he would. Avrohom, on the The physician who examined the prince other hand, gained a "hay" to show that his realized that the source of his illness was not spiritual level had soared to greater heights. a physical ailment, but severe psychological Yitro actually had a few more names: depression. He recommended curing him through laughter and jesting. The king "Chovav," to show that he loved the Torah. immediately brought clowns and musicians to "Chaver," like a friend, because he became a cheer the boy up, but these attempts failed to companion to Hashem. raise his spirits. The young prince was accustomed to seeing such performances in "Re'uel," to show that he was loved by the palace and quickly tired of their jokes and Hashem and was a friend to the people of pranks. Yitroel. The worried king met with his advisers to see "Putiel," because he gave up his idolotry. what could be done to help his son. The boy "Kaini," a name with a double meaning: He clearly needed some form of entertainment acquired the Torah, as in "kinyan" (acquired) that he had never been seen before. After ; and he was very zealous for Hashem, as in much thought, the advisers suggested that all "Kanai" (zealot). of the king's ministers dress up as various animals. The boy would certainly recognize And that, my friends, teaches us that every the ministers from court, and seeing these letter counts when it comes to the Torah of famous and well-respected men cavort and Hashem. carry on should make the boy laugh. One by one, the ministers entered the boy’s room to try to make the prince laugh. But Kid’z Korner (Revach) despite their best efforts, he appeared as gloomy and down as ever. The Prince & The Dancing Bear Finally it was the turn of the king's most The Unhappy Prince valued minister. As soon as the child saw the

בס''ד dignified and stately minister - dressed as a Rav Elyashiv's Ba'al Korei Brings bear, dancing and waltzing in the palace - he Unleashes His Mother's Tears And began to shriek with laughter. At last, the Memories young prince was cured of his depression. One Shabbat, Rav Yosef Shalom Elyashiv One of the advisers grinned at the minister, had to stay in the hospital after undergoing a who had not yet taken off his bear costume. procedure. A minyan and a Sefer Torah “Did you really think that you were more were organized for his hospital room, but the important than the king's own son? Now you family members were unable to find someone see, when it was necessary, even you had to to read the parsha. Finally, they found a dress up like a bear and make a fool of bachur who was staying with his mother who yourself for the boy's sake!” had also been hospitalized over Shabbat. The bachur read the parsha to the minyan, Moshe and the Angels and Rav Elyashiv, who was extremely When Moshe went to heaven to receive the grateful, wished to wish his mother a refuah Torah, the angels mocked him. "What is a shelemah. Someone brought the mother to mortal man doing here? Give G-d's glory to the Rav Elyahsiv’s room to receive his the heavens!" bracha. In response, G-d made Moshe' face look like The mother became very emotional when that of Abraham. G-d then rebuked the she heard Rav Elyashiv’s bracha, and began angels: “Aren't you ashamed to treat him this crying. She explained that her son who had way, after he fed you and took care of you?” read the parsha had been born as a result of (Shabbat 88) a previous bracha from Rav Elyashiv. She This Midrash is puzzling. What kind of rebuke had been childless for many years, and after is this? The angels didn't need Abraham's approaching Reb Elyashiv for a bracha, she kindness. After all, angels don’t eat or drink – had finally given birth to a son. they only ate out of politeness! Why should Another poignant twist to the story was that they feel that they were in Abraham's debt? that Shabbat had been the bachur’s Bar The Maggid explained that when Abraham Mitzvah parsha. However, the bachur had was upset that he had no guests, G-d sent not read the parsha in shul the Shabbat of his three angels to visit him. Even though angels Bar Mitzvah due to a mix-up. There had do not eat and drink, G-d commanded them been another boy in shul that Shabbat whose to dress like men and eat and drink in order Bar Mitzvah also fell out that Shabbat and to make Abraham happy. was expecting to read the parsha, and this bachur allowed him to read the parsha The point was not that the angels should feel instead of him. A few years had passed and indebted, but that they should understand the bachur now merited to read the parsha to their relative importance. By having Moshe' the Gadol Hador. (Heard from Rav Hodaya face look like Abraham, G-d sent a strong of Eilat) message to the angels: they may be important and powerful ministers in the world, The Shach As A Businessman but His children are more precious to Him. When the Shach was a young man, he sat in We may be feeble, mortal creatures, the Bet Midrash learning, and was supported especially when compared to the mighty by his father-in-law. One day, his father-in- forces of nature and the universe. But we are law informed him that it was market day in still G-d's children - "You are children to the the marketplace, and he should try to earn Eternal your G-d" (Deut. 14:1). some money. The Shach obeyed his father- (Adapted from Mishlei Yaakov, pp. 152-154) in-law, bought merchandise for a low price, sold it for a higher price, and succeeded in

בס''ד earning a hefty profit. He then promptly R’ Diskin immediately replied, “632.” returned to his beloved sefarim. The defense lawyer turned to the judge and When the next market day rolled around, his asked him to count the money, and the judge father-in-law tried to convince him to try his proceeded to do so, and counted 632 bills. hand once again. This time, the Shach The defense lawyer then asked the judge to refused. He quoted and explained the divide the wad of bill again, and proceeded to passuk in Az Yashir – “’The enemy says’ – carry out the same steps. Again, R’ Diskin this is a reference to the Satan.” “’I will was able to pinpoint the amount of bills chase, I will split the loot.’ – this means that without counting it. The lawyer repeated the the Satan will cause him to earn a large profit process a third time. until he gets so involved with his profit that he The defense lawyer then turned to the judge will forget his learning And then, ‘I will inherit and said, “Your Honor, I think we’re him,’ – I will also take the money which discussing someone who would be extremely profited, and he will be left with nothing at all” unlikely to be counting bills!” (Devarim b’Itam)

The judge dismissed the case. Reb Yehoshua Leib Diskin - Just Show Him The Money Reb Yehoshua Leib Diskin was a Rav in various cities in Europe before moving to PAR LA FRANCOPHONE Yerushalayim in 1878 and becoming a Rav there. When he was still in Europe, certain (Rav Itshak Nabet) members of the city falsely accused him of accepting bribes. They brought false Le Mérite de Yitro witnesses against him who testified that he was seen accepting bribes. Il est écrit dans la paracha de la semaine: "Et il entendit, Yitro, le prêtre de Midiane, le beau At the trial, Reb Diskin’s lawyer called the père de Moché, tout ce qu’Elokim fit pour prosecution witness to the stand and said, Moché et pour Israël son peuple, lorsqu' “Are you sure you saw R’ Diskin accept a Hachem fit sortir Israël d'Egypte. " Les sages bribe?” du Midrach enseignent: "Qu'est-ce-que Yitro The witness answered, “Yes, I saw him entendit afin de venir? L'ouverture de la mer de accept a bribe and then count the money.” Joncs et la lutte contre Amalek." Le Beer Mayim Haïm zal pose plusieurs questions à The defense lawyer said, “Are you sure you propos de ce verset et de ce Midrach. saw him count the money?” and the witness Premièrement, pourquoi celui-ci vient-il answered positively. “Are you one hundred expliquer ce qui est déjà explicité,à savoir que percent sure?” said the lawyer, and the "Yitro entendit tout ce qu'Elokim fit…" ce qui witness again answered positively. inclut l'ensemble des miracles, la Manne…? Ensuite, pourquoi la Torah précise-t-elle ici que The defense lawyer then said, “Your Honor, Yitro est le beau père de Moché, alors que with your permission, I’d like to show you c'est une information qui est déjà connue de what type of person we’re talking about.” The tous? Nous devons également comprendre lawyer then proceeded to remove a huge pourquoi le Créateur est nommé au début du wad of bills from his pocket. He handed the verset "Elokim" et à la fin "Hachem"? Enfin, wad of bills to the judge and requested that pourquoi est- il dit que Yitro entendit, alors que he split the pile in two. nous savons par ailleurs que tout le monde The defense lawyer then pointed to the larger entendait les miracles...? Alors, qu’avait-il de si pile of bills and turned to R’ Diskin and said, particulier dans son écoute? “Will the esteemed Rav please tell me how Comme vous le savez, il existe deux sortes de many bills are in this pile? miracles par lesquels le Tout Puissant modifie

בס''ד le cours des événements. Parfois, Il intervient l'accueillir et de le nourrir pendant quelques en changeant les lois de la nature de façon années, cette mitsva purifia son cœur et le spectaculaire, comme lors de l'ouverture de la rapprocha un peu d'Hachem. Ce qui lui permit mer ou lorsqu'Il arrêta le soleil à l'époque de d'entendre, au sens d'en comprendre la Yéochoua ben Noun, prouvant ainsi à toutes véracité, les miracles, au point de décider de se les nations du monde son existence et sa convertir au judaïsme. Mais plus que cela domination sur les éléments. Mais lorsque les encore, nous dévoile le Midrach! Il reconnut bné Israël sont moins méritants, Il cache ses même "tout ce que fit Elokim", et même ce qu'il prodiges et opère sans dépasser les règles de était possible de réfuter, c'est-à-dire l'ouverture la création. Ce qui fut par exemple le cas à de la mer de Joncs et la guerre contre Amalek. l'époque d'Esther et de Mordéhaï, pendant Pour lui, il ne faisait aucun doute que ces laquelle Il sauva l'ensemble du peuple juif de la miracles cachés provenaient aussi de la main mort sans jamais montrer ouvertement son du Créateur qui envoya les plaies d'Egypte ou intervention. Ce type de miracle donne la la Manne de manière spectaculaire. Voilà possibilité aux nations de nier le caractère divin pourquoi il est écrit au début Elokim, qui signifie du sauvetage et laisse croire que ce n'est qu'un la manifestation du Créateur à travers la beau concours de circonstances... Or, même nature, et ensuite Hachem, qui représente son lorsqu'il cache Sa Face, ses enfants, les bné caractère infini qui domine le temps et la Israël, reconnaissent son omniprésence. De matière. même que nous ressentons combien Hachem Nous pouvons donc apprendre de cette intervient dans notre vie au quotidien, malgré paracha combien une mitsva peut changer le sa grande discrétion, nous savons que le cours d'une vie. Car à travers son hasard n'existe pas et que tout vient de Lui. accomplissement, nous nous purifions et nous Cependant, il faut savoir que certaines rapprochons d'Hachem. C'est pourquoi nous personnes sont tellement entêtées qu'elles ne devons essayer de ne jamais négliger une croient pas aux miracles, cachés ou dévoilés. A mitsva. Comme nous le disent les sages, l'image de Pharaon qui ne voulait pas ouvrir les personne ne connaît la portée de ses actes et yeux faces aux plaies, ou d'Haman qui disait à le salaire d'une bonne action. Parfois une Ahachvéroch que Moché était un grand sorcier tsédaka, une prière ou une étude peut nous qui avait ouvert la mer grâce à une formule ouvrir à des nouveaux horizons. Alors, à magique…Et ainsi, à chaque époque, se lèvent l'image de Yitro, essayons de saisir les perches quelques illuminés qui contestent ce qui est qu'Hachem nous envoie afin de nous évident! N'y a-t-il pas presque tous les ans un rapprocher de lui, et sachons comprendre Ses Science et Vie qui explique comment Moché messages afin de prendre un nouveau envoya les dix plaies grâce à sa grande départ… connaissance de la Nature et des marais…En effet, lorsqu'un homme s'éloigne trop du droit chemin, Hachem alourdit son cœur et L'enseignement de Yitro l'empêche d'admettre même ce qui est Dans la paracha de la semaine, Yitro, la Torah incontestable. nous raconte deux événements importants: la Revenons à présent à notre verset. Yitro était conversion de Yitro, le beau père de Moché le grand prêtre de l'idolâtrie et il n'existait pas Rabénou, et le don de la Torah, en particulier un culte qu'il n'avait servi, nous dit le Midrach. des dix commandements, ainsi que les Ainsi, il parait certain qu'avec toutes les fautes préparatifs à cet événement historique. Le qu'il avait accumulées, il devait lui aussi avoir le premier verset de notre section hebdomadaire cœur fermé à toute spiritualité. Et même s'il s'ouvre sur ces mots: "Et Yitro, prêtre de avait entendu les miracles de la sortie Midiane, beau- père de Moché entendit tout ce d'Egypte, il aurait pu dire comme Haman que que l'Eternel fit à Moché et aux bné Israël, et Moché est un sorcier, ou comme Science et en particulier comment Hachem les avait fait Vie que c'est un grand marin. Or la Torah est sortir d'Egypte." Rachi zal évoque le Midrach venue nous enseigner par quel mérite il a pu qui rapporte qu' Yitro entendit l'histoire de entendre et croire en ces prodiges. Puisqu'il l'ouverture de la mer rouge ainsi que celle de la était le beau- père de Moché et qu'il accepta de guerre contre Amalek. Après avoir écouté ces

בס''ד miracles, il décida de se convertir et de juifs malgré tous les miracles, il comprit à quel rejoindre son gendre dans le désert. De point une personne pouvait se cacher la vérité. nombreuses questions ont été soulevées par Or si aujourd'hui sa reconnaissance d'Hachem nos maîtres à propos de cette venue de Yitro. était inébranlable, qu'en serait-il dans un an, Premièrement, pourquoi la Torah précise-t-elle dans dix ans? N'y a-t-il pas des milliers de qu'il était prêtre de Midiane? Il paraît personnes qui nient l'existence de la Shoah, surprenant que notre paracha rappelle les malgré la présence des camps et des fautes de ce Tsadik qui abandonna tout pour se survivants, malgré les aveux et les témoignages lier à notre Dieu et notre peuple... De plus, il est ? Et c'est à ce moment précis qu'il décida de écrit dans les Midrachim que lorsque la mer de partir rejoindre les bné Israël dans le désert et Joncs s'ouvrit, toutes les eaux du monde, tous de se convertir. Les sages, en nous dévoilant les lacs, les puits, les verres d'eau…se ce qu'avait entendu Yitro, veulent nous divisèrent. Or puisque chaque être humain enseigner à quel point la vérité est une valeur entendit les miracles de la sortie d'Egypte, difficile à acquérir et à conserver. Cependant, il pourquoi Yitro fut-il le seul à se convertir? existe un moyen pour l'ancrer en nous, c'est de Ensuite, si on comprend qu'il fut impressionné chercher immédiatement une manière d'appliquer par les miracles de la mer de Joncs, que ce qu'on a appris. C'est pourquoi Yitro ne se rajouta la guerre contre Amalek à sa décision? contenta pas de savoir que Dieu existe: il quitta Enfin, pourquoi avoir choisi d'appeler cette son poste et son pays pour aller se convertir et paracha si importante, celle du don de la apprendre la Torah dans le désert. Torah, du nom de Yitro? A présent, nous pouvons également Il est écrit dans la Mékhilta, au début de notre comprendre pourquoi cette paracha du don de paracha, qu'il n'existait pas une idole que Yitro la Torah fut nommée Yitro. Car à travers n'avait pas servie. Nos sages, à travers cette l'histoire de ce Tsadik, nous pouvons information, ont voulu nous montrer que sa apprendre que le seul moyen d'acquérir la conversion ne fut pas le fruit du hasard. Elle fut Torah, c'est, dans un premier temps, de la conclusion d'une recherche qu'il effectua rechercher la vérité. En effet, le désir de toute sa vie: celle de la vérité. En effet, ce désir connaître le but de l'existence, de comprendre de connaître le but de notre vie sur Terre le ce qu'Hachem attend de nous et de se conduisit à pratiquer l'idolâtrie. Lorsqu'il comprit rapprocher de la vérité est un élément que ce service était inutile, il essaya le culte indispensable pour pouvoir avancer dans le d'autres "divinités". Cette quête le poussa à service divin. Un homme doit être prêt à se apprendre le sens de toutes les religions. Mais remettre en cause s'il comprend qu'il n'est pas rien ne l'avait satisfait. Le mensonge semblait dans le vrai. Il ne doit pas avoir peur de se cacher derrière toutes ces belles théologies. changer de route ou de comportement s'il Ce n'est que lorsqu'il entendit l'ouverture de la s'aperçoit qu'il s'est perdu. Mais plus que cela, mer de Joncs et les miracles de la sortie de Yitro nous devons apprendre qu'il faut d'Egypte qu'il comprit qu'il existait un Dieu toujours essayer de mettre en application nos unique, celui des bné Israël. Désormais, nous nouvelles connaissances. Lorsqu'on écoute un pouvons comprendre pourquoi il est précisé cours de morale ou de loi, nous devons trouver dans notre verset que Yitro fut prêtre de des moyens pour vivre, chacun en fonction de Midiane. La Torah voulait nous apprendre que son niveau, avec cette nouvelle Torah qu'on c'est cette recherche de vérité qui fut à l'origine reçoit à chaque cours. Et c'est en de sa conversion. A l'inverse, tous les autres accomplissant ce travail sur nous-mêmes que qui entendirent les miracles et se mirent à nous pouvons espérer intégrer les trembler ne purent pas se convertir. Ils enseignements que nous apprenons et nous comprirent que quelque chose d'anormal se rapprocher réellement de la Source de Vie. passait mais restèrent à servir leurs idoles. Car Nous vous souhaitons beaucoup de réussite si une personne ne désire pas avancer, toutes dans cette difficile quête... Qu'Hachem guide les connaissances du monde ne peuvent pas la toujours nos pas sur les sentiers de la Vérité, faire bouger d'un centimètre. amen ken yéhi ratson. Pire encore, lorsque Yitro entendit que le peuple d'Amalek était parti en guerre contre les

בס''ד REFLEXION SEMANAL confiar en que todo lo que ocurra será para bien. Por otro lado, el bitajón proactivo es (Rav Yonatan Gefen) necesario cuando una persona debe hacer algo que demuestra su confianza en Di-s. El La Grandeza de Rav Nóaj Netivot Shalom cita el ejemplo de Kiriat Yam Weinberg zt"l Suf (la partición del Mar de los Juncos), en donde Moshé y el pueblo judío le clamaron a “Yo soy el Señor, tu Di-s, quien te sacó de la Di-s para que los salvara del ejército de Paró tierra de Egipto, de la casa de esclavitud” (1). que se les acercaba. En respuesta, Di-s les dijo El primero de los Diez Mandamientos es la que dejaran de rezar y que se metieran al mar. mitzvá de emuná, creer en Di-s como la causa El Netivot Shalom explica que para que el primera de toda la existencia, Quien crea y pueblo judío ameritara que Di-s fura más allá sustenta constantemente a toda la creación (2). de la naturaleza por medio de Kiriat Yam Suf, Hay otro concepto fundamental que está debía demostrar tener una confianza en Di-s conectado con la emuná, que es el bitajón, la que fuera más allá de las leyes normales de la confianza en Di-s. ¿Es confiar en Di-s parte de naturaleza. Tenían que creer que si la voluntad la mitzvá de emuná o es un concepto de Di-s era que cruzaran el mar, debían confiar independiente que no está no incluido en en que Di-s tenía la capacidad para permitirles ninguna mitzvá en particular? que lo hicieran, incluso si no sabían cómo sería posible. En consecuencia, meterse al enfurecido El Jazón Ish explica que el bitajón no es mar antes de que este se abriera fue una independiente, sino que es el resultado natural demostración de bitajón proactivo, lo que les de la verdadera emuná. La obligación de tener ameritó el gran milagro de Kiriat Yam Suf (4). emuná requiere que creamos en los principios fundamentales sobre Di-s como Primera Causa Si combinamos las enseñanzas del Jazón Ish y y en la Providencia Divina, mientras que el las del Netivot Shalom, podemos concluir que bitajón es la aplicación práctica de esa la emuná genuina sólo puede manifestarse en creencia. Si una persona no puede hacerlo, quien está dispuesto a actuar con una revela que su emuná tiene falencias básicas. confianza inquebrantable en Di-s, una creencia de que, si la voluntad de Di-s dicta que actúe El Jazón Ish da un ejemplo: Rubén expresa de una cierta manera, puede hacer esa acción constantemente su emuná y afirma que todo lo y Di-s le permitirá tener éxito en todo lo que se que tiene proviene de Di-s; proclama reconocer proponga. que su sustento emana exclusivamente de Di-s y que no es necesario tener ansiedad. Sin Acabamos de conmemorar el yórtzait de Rav embargo, cuando alguien abre un negocio que Nóaj Weinberg ztz” l, y hace sentido decir que compite con el de Rubén, de repente toda su Rav Nóaj personificaba este atributo en una emuná desaparece y se preocupa forma muy elevada. Su fama principal es por constantemente por el futuro. La emuná de sus increíbles proezas en kiruv, pero, como (5) Rubén parecía ser fuerte cuando todo iba bien, señaló uno de sus amigos más cercanos , pero cuando fue puesta a prueba no logró todos sus logros emanaron directamente de su mostrar suficiente bitajón. Esto demuestra que profunda emuná y bitajón. su emuná nunca fue genuina (3). Tuve el mérito de estudiar en Yeshivat Aish Aprendemos del Jazón Ish que un aspecto HaTorá durante cuatro años y, en ese tiempo, esencial de la emuná es el bitajón, que tuve la fortuna de ver la grandeza de Rav significa aplicar la emuná a las situaciones de Weinberg en primera persona. Nunca olvidaré la vida real. El Netivot Shalom desarrolla cómo bendecía: le hablaba a Di-s como si nuestro entendimiento del bitajón explicando realmente estuviera delante de Él, una que hay dos niveles de bitajón: El birajón demostración de shiviti Hashem kenegdí tamid inactivo y el bitajón proactivo. (Pongo a Di-s constantemente delante de mí) (6). Cuando hablaba sobre la confianza en Di-s, El bitajón inactivo aplica cuando uno se influía profundamente en sus oyentes, no encuentra en una situación difícil, en la que no porque hubiera dicho algo inusual, sino porque hay no hay nada que podría hacer. En vivía con ese bitajón y el haberlo internalizado circunstancias así, lo que se debe hacer es

בס''ד tan profundamente le permitía que otros se irse. Rav Nóaj lo desafió a un juego de ajedrez, contagiaran con tan sólo observarlo. con la condición de que si el estudiante ganaba podía irse, pero que si Rav Nóaj ganaba se Gracias a que su emuná era tan genuina, pudo quedaría. Rav Noah ganó. Cuando le aplicarla en la práctica y de esta manera preguntaron cómo tuvo la audacia de proponer expresar el alto nivel de bitajón proactivo que tal trato, dijo que sabía que Di-s quería que el describió el Netivot Shalom (7). Solía decir que joven se quedara, por lo que confió en que Di-s si vemos problemas en el mundo, no hay razón lo haría ganar (9). para no salir y solucionarlos si creemos que ese es el deseo de Di-s. Di-s puede y está Es apropiado terminar con una de sus historias dispuesto a ayudarnos a que logremos más famosas, una que he mencionado antes, materializar Su voluntad incluso si para ello pero que siempre nos despertará. hicieran falta logros sobrehumanos. Si Hace muchos años, el gran sabio Rav Shaj fue demostramos bitajón proactivo, Di-s puede a Aish HaTorá para un brit. Al ver muchos hacer milagros para nosotros. baalei teshuvá, gente de los orígenes más Eso es exactamente lo que ocurrió en la vida distantes, Rav Shaj dijo una idea que jamás de Rav Weinberg. En una época en la que el había expresado antes (10). Citó al Naví, kiruv era virtualmente desconocido, vio una Hoshea: “Regresa, Israel, a Hashem, tu Di-s, gran necesidad de acercar a la Torá a los porque has tropezado en tu pecado” (11). millones de judíos que no sabían nada de Preguntó: el naví implica que la razón por la observancia de Torá. Muchas personas se que Israel debía regresar a Hashem era burlaron de sus sueños, considerándolo porque habían tropezado con el pecado, ¿por extremadamente irreal y llamándole tonto. Sin qué es tropezar en el pecado la razón para embargo, su convicción de estar cumpliendo la volver a Hashem? Respondió explicando que voluntad de Di-s le permitió superar muchos sabemos que por más poderoso que sea el traspiés y realizar milagros en la creación de mal, el poder del bien es mayor. Entonces, la un movimiento que salvó miles y miles de medida en que Israel haya pecado es la prueba judíos seculares de perderse por completo del de que tiene el poder de hacer teshuvá. judaísmo (8). Basado en esto, Rav Shaj dijo que, si un hombre puede destruir seis millones de vidas, Su hijo, Rav Hilel Weinberg, ex Rosh Yeshivá entonces un hombre puede salvar seis millones de Aish HaTorá, describió cómo Rav Nóaj de vidas. Claramente se vio motivado a afirmar comenzó su cruzada con tres jóvenes en un esta idea por las proezas que Rav Weinberg ya cuarto pequeño de Kiriat Sanz. Nadie hubiera había realizado. Rav Hilel agregó que el hombre imaginado que ese humilde comienzo que causó tanta destrucción, Hitler, imaj shemó, culminaría en Aish HaTorá y lo que derivó de no era una persona particularmente talentosa ni allí. Nadie, a excepción de Rav Nóaj mismo; inteligente, pero igualmente logró causar una los más cercanos a él afirman que él creía gran cantidad de daño. Entonces, cada uno de firmemente que traería al mesías con sus nosotros, sin importar lo simples que nos esfuerzos. Sus grandes logros eran pequeños consideremos, tenemos el potencial de hacer ante sus ojos, porque sabía que Di-s quería más bien que el mal que él perpetró. ¿Cómo mucho más. En el funeral, su hijo, Rav Hilel, podemos lograrlo? Aprendiendo de Rav Nóaj y nos dijo lo que Rav Weinberg nos habría dicho desarrollando una emuná y bitajón que nos si hubiera estado allí. Hubiera dicho que fortalezca con la creencia de que, si Di-s lo podíamos ser más grandes que él, ¡que desea, podemos lograr hazañas increíbles. podíamos ser tan grandes como Moshé Rabeinu! Las palabras de los Sabios en este Parece difícil aspirar al nivel de emuná y sentido no eran una expresión vaga, sino una bitajón al que llegó Rav Nóaj Weinberg. Sin realidad y debían ser tomadas en serio. embargo, su grandeza en esta y todas las áreas no fue resultado de su talento natural, Escuché una historia increíble sobre Rav sino de años de arduo trabajo desarrollando su Weinberg poniendo su emuná en la práctica: relación con Di-s. Nos exhortaba en la shivá (el período de duelo), su hija contó constantemente a aprender a internalizar las que una vez fue a Aish un campeón de Seis Mitzvot Constantes, las mitzvot que ajedrez, estudió durante unos días y decidió

בס''ד encapsulan la relación de un judío con Di-s. Él comienza analizando la sección en la que Una forma apropiada de recordarlo sería, Itró le aconseja a Moshé que modifique el quizás, escuchando sus enseñanzas y sistema judicial y Moshé acepta dicho consejo. fortaleciéndonos en nuestra relación con Di-s Esto no pareciera ser un hecho especialmente mediante el estudio de esas mitzvot, destacable, pero si reflexionamos en ello comenzando con emuná (12). Esta es la clave podremos notar que la reacción de Moshé ante para lograr el nivel de bitajón proactivo al que el consejo de Itró nos muestra una gran llegaron los judíos en kiriat Yam Suf y que característica de Moshé. personificó Rav Weinberg durante su vida. Puede que Itró haya sido un hombre muy sabio Que todos ameritemos aprender de Rav Nóaj pero, con seguridad, estaba muy por debajo Weinberg y asegurar que sus sueños sean del nivel de su yerno; además, no había tenido cumplidos, y que todo judío vuelva a su Padre ninguna exposición a la sabiduría de la Torá. Celestial. Moshé podría perfectamente haber escuchado el consejo y luego haberlo rechazado con

Notas: (1) Itró, 20:2. (2) Ver Rambam, Séfer HaMitzvot. delicadeza, sin considerar realmente su (3) Ver Emuná y bitajón, del Jazón Ish, Cap.2, Parte 2. (4) aplicación. Sin embargo, Moshé escuchó Netivot Shalom, Parashat Beshalaj. (5) Rav Jaim Uri Froind, atentamente el consejo, lo analizó Rosh Yeshivat Toldot Aharón. (6) Ver Ramó, Óraj Jaim, profundamente y finalmente decidió aplicarlo. Simán 1, seif 1. (7) A propósito, Rav Nóaj fue bisnieto del primer Rebe de Slonimer, el Beit Abraham, y primo del El rabino de Rav Tzadok dice que Moshé nos Netivot Shalom. (8) Sus logros incluyen: enseña que una persona debería escuchar • la fundación de la pujante Yeshivat Aish HaTorá incluso las palabras de una persona ordinaria y en Ciudad Vieja, frente al Muro Occidental. • más de 25 sucursales de Aish HaTorá en todo el que ese es uno de los aspectos del concepto mundo, abarcando cinco continentes y lugares de ‘aprender de todas las personas’. Luego como Moscú, Australia y Chile. explica la yuxtaposición con la entrega de la • el programa Fellowship, que trajo a más de Torá diciendo que esta lección es la 10.000 judíos seculares en viajes inspiradores a introducción a aquel evento trascendental, ya Israel. que aprender de todas las personas es parte • el Programa Discovery, que enseña la validez de esencial del estudio de Torá. la Torá a judíos escépticos, y en el que participan 10.000 personas cada año. Ahora, uno podría argumentar que si bien la • la página de internet de Aish HaTorá, que tiene capacidad para escuchar a los demás puede 260.000 subscriptores y recibe más de millones ser beneficiosa para el estudio de Torá, no es de hits por mes, haciéndolo el sitio judío de tan importante como para ser la lección internet más grande del mundo. introductoria de la entrega de la misma. (9) Oído de la Rabanit Gila Manolson (10) Este hecho fue oído directamente de Rav Nóaj Weinberg. (11) Hoshea, Rav Eliyahu Lopián responde esta pregunta: 14:2. (12) Aquí sugiero algunas fuentes para comenzar a "Hay personas que estudian todo el tiempo y estudiar sobre las seis mitzvot: El Séfer Hajinuj es la fuente de la idea de que hay seis mitzvot que una persona tiene la que se esfuerzan en Torá, pero que no tienen obligación constante de cumplir. El Jafetz Jaim ztz” l, en el la capacidad para escuchar a otros y segundo Biur halajá del Mishná Brurá, explica la importancia conectarse con sus amigos a través del estudio de esas mitzvot. Además, pueden obtenerse clases de Torá. Son personas que están absolutamente excelentes de Rav Nóaj mismo y de mi rabino, Itzjak Bérkovits shlita, en el Aish HaTorah Audio Center. enfrascadas en sí mismas y en sus dálet amot (‘cuatro amot’) (2). Estas personas no sólo son severamente castigadas, sino que tampoco tienen éxito en el estudio". El Arte de Escuchar Él continúa explicando la razón por la cual la Uno de los rasgos más llamativos de la incapacidad para escuchar dificulta tanto el parashá de esta semana es la yuxtaposición de estudio. "Las personas tienen una tendencia los consejos de Itró a Moshé con la entrega de natural hacia favorecerse a sí mismas y a estar la Torá. Rav Tzadok HaKohén nos da, en cegadas ante todo lo que vaya en contra de su nombre de su rabino (1), una interesante lección opinión. Si alguien no puede escuchar lo que a partir de este hecho. dicen los demás, entonces jamás podrá clarificar nada con precisión" (3).

בס''ד La incapacidad innata para oír perspectivas respeto, esa actitud obstaculiza gravemente que contradicen a la propia puede llegar a nuestra capacidad para crecer. evitar que un estudiante escuche adecuadamente La capacidad para aceptar la opinión de incluso a quienes saben más que él, ya que alguien — en particular cuando contradice la propia hay una tendencia particular en él a discutir —, es una cualidad muy poco común. Más todo lo que dicen; en consecuencia, el difícil aún que escuchar a nuestros pares es estudiante nunca puede entender bien y escuchar a quienes están en un nivel inferior al absorber lo que su superior está diciendo. propio. Un erudito estaba molesto por la En contraste, la capacidad para escuchar de Mishná de Ética de nuestros padres (5) que dice corazón y comprender lo que los demás dicen que un hombre sabio es quien puede aprender es una de las claves para la grandeza. El Alter de todo hombre, no sólo de los grandiosos. de Novardok expresó este punto cuando alabó Por tanto, le preguntó a un distinguido rabino, la grandeza de Rav Jaim Ozer Grodzensky. argumentando que seguramente no había "Su genialidad y sabiduría son inmensas y nada para aprender de las personas que están tienen tanta amplitud y profundidad porque en un nivel de estudio muy inferior al propio. cuando era joven siempre estaba en presencia El rabino le respondió que él le había de grandes rabinos. Nunca les dijo acepten mi enseñado Mishná Brurá a principiantes que opinión, sino que se convirtió en un recipiente habían estudiado Torá sólo durante un año, y que escuchaba y absorbía todas las opiniones dijo que ellos habían analizado las leyes desde y explicaciones de los grandes hombres que se ángulos que él nunca había visto antes, lo cual encontraban en el lugar. Incorporó a su ser lo hizo repensar seriamente muchos toda la sabiduría que escuchó, y su mente se fundamentos que había llegado a considerar purificó y elevó a partir de la grandeza de sagrados. muchas generaciones que grabó en su mente (4)”. Vemos de las palabras del Alter de Aprendemos de la parashá de esta semana Novardok que la clave para la grandeza de Rav que escuchar a otros es una de las bases de la Jaim Ozer fue su voluntad para asimilar todo lo sabiduría. Espero que todos obtengamos la que escuchaba. capacidad para escuchar honestamente lo que nuestro maestro, amigo o estudiante está A pesar de que prestarle atención a nuestros diciendo y que eso nos ayude a aprender y rabinos es un desafío, prestarle atención a entender la Torá. nuestros pares es aún más difícil. A menudo, cuando escuchamos que una cierta persona Notas: (1) Citado en BeShem Amru, Séfer Shemot, p.281. (2) La amá es una medida que era usada en el tiempo de la Guemará. La está a punto de expresar una idea, cerramos frase "cuatro amot" se emplea para referirse al espacio que ocupa nuestra mente y pensamos en lo que diremos a una persona. (3) Lev Eliahu, Emor, citado en Mishel Avot, III tomo, continuación. Además de ser una falta de Cap. 6, Mishná 6. (4) ‘Hameorot Haguedolim’, citado en Mishel Avot, ibíd.

close bond to Rav Yechezkel Levenstein, whom NAHALOT he referred to as “mori verabi.” After he married in 1934, he learned at Gateshead, but moved to Manchester after the Germans bombed Gateshead in Nahala of Rav Yehudah Zev 1940. On April 16, 1950, he was officially inducted Segal Monday the 22nd of Shebat as Rosh Yeshiva by Rav Yechezkel Abramsky, supported by Dayan Yitzchak Yaakov Weiss (the

Rav Yehuda Zev Segal, the Manchester Rosh Minchat Yitzchak), then the Manchester Av Bet Din.

Yeshiva (1910-1993). Born in Manchester to Rav Moshe Yitzchak Segal, the Rosh yeshiva and a former talmid of the Alter of Novardok, who Nahala of Rav Israel Salanter received smicha from Rav Yechiel Michel Thursday the 25th of Shebat Epstein, the Aruch Hashulchan. At the age of 20, Rav Yisrael Lipkin Salanter (1810-1883), founder Rav Yehuda Zev attended the Mir, where he and spiritual father of the Mussar movement. learned with Rav Chaim Shmulevitz. He formed a Born in Zager (near Kovno), Lithuania, to Rav

בס''ד Ze’ev Wolf Lipkin, a descendent of the Vilna it with him first. Rav Shlomo Zalman told the Gaon, Rav Yisrael became a close talmid Rav parents, “I want to see the boy.” They brought Zundel of Salant, who introduced him to the their son to see Rav Shlomo Zalman. The great classic works of mussar. In 1840, he became Rabbi asked the boy, “What’s your name.” The rosh yeshiva of the Ramellat Yeshiva in Vilna, and boy told him his name. Rav Shlomo Zalman then later opened a yeshiva in Kovno. A compilation of told the boy, “My name is Shlomo Zalman. I am his thoughts were recorded in a sefer, Or Yisrael, the Gadol Hador [greatest Torah Sage of the written by one of his closest talmidim, Rav generation]. You are going to go now to a special Yitzchak Blazer of Petersburg. Among his other school. But there is no one in the school to close disciples are Rav Simcha Zissel Ziv of supervise that everything is Kosher and Kelm, Rav Yosef Yozel Hurwitz of Novardok everything is being done properly. I am making you my personal representative to see to it that everything in that school is Kosher and everything The Importance of Having A is done properly. And I am giving you Semicha and now you are a Rabbi. I want you to tell Mission To Live Up To everyone there that Rav Sholomo Zalman (Rabbi Frand) Auerbach, the Gadol Hador, made me his personal emissary to see that everything is right.” The pasuk says, “And you shall be for Me a Kingdom of Priests and a holy nation. These are They put the boy in the institution. A few weeks the words that you shall speak to the Children of later, the parents wanted to take the boy home for Israel.” [Shemot 19:6] This pasuk is recorded on Shabbat. The boy said “I cannot leave. Rav the threshold of Kabbalas HaTorah (Revelation at Shlomo Zalman told me that I am responsible. I Sinai). Rashi says on the phrase “These are the am the Mashgiach here. I have to take care of words” – “neither less nor more”. things.” The boy did not want to come home for Shabbat. What is Rashi telling us here? My good friend Rabbi Yaakov Luban shared the following insight What did Rav Shlomo Zalman do? He gave this with me, along with a story. boy a mission. When the boy received the mission, he said “This is what I have to live up to.” This is perhaps the most auspicious moment in He knew his mission and he knew the importance the history of the Jewish people. They are about of the mission. to receive the Torah. They do not know anything about Torah. Moshe Rabbeinu is about to give Moshe Rabbeinu tells Klal Yisrael: I am not going them their big charge, right before receiving the to tell you all about Torah and Mitzvot. I am Torah. This is going to be the biggest speech of merely going to give you a mission: “You shall be his life. What should he tell them? One would for Me a Kingdom of Priests and a Holy Nation.” think that he should tell them what Torah is, what That is the mission. The way to accomplish this mitzvot are, what Torah can do, what mitzvot can mission is through something called Torah. When do. It could have been an hour long sermon! you receive the Torah, you will be able to accomplish the mission. But the only thing you HaShem told Moshe, I want you to tell the people: need to know for now is the ultimate goal, the They shall be for me a Kingdom of Priests and a ultimate mission. That mission is “You shall be for Holy nation. That is it! Seven words, nothing more Me a Kingdom of Priests and a Holy Nation”, nothing less. What is this all about? nothing more and nothing less. This is the The following is a true story: There was a family introduction to receiving the Torah. in Yerushalayim with a child who was severely retarded. The parents came to Rav Shlomo Zalman Auerbach to discuss the institutionalization of their son: Where should they put him, how should they tell him, and so forth. The son did not want to go. Rav Shlomo Zalman asked the parents: Did you discuss this with your son? They said, “We cannot discuss it with him, he is mentally diminished.” Rav Shlomo Zalman insisted. You cannot just drop him off in an institution. You have to discuss