e e e e s s s s A SERIES IN HALACHA t"yhka skparhv lurc r"vun ,tn

n n n n e e ,nab hukhgk e e LIVING A “” DAY xyhhv sbkchke lurc ohhj ,ryg kkuf atr p p TO SUBSCRIBE p p x x ovrct wr x x e e e e (6) brings an opinion that giving over written Torah is included in AND RECEIVE THIS ktuna ;xuh "okuf sdbf vru, sunk,u" - The Greatest Mitzvah of All (154) O O TORAH SHEET WEEKLY. O O Selling Torah Material to Gentiles. May Judaica bookstores this issur , he seems to argue and say that only direct teaching to a R R

wr ic rykt R R E E E E Z Z WWW.TORAHTAVLIN.ORG k"z whcuy Z Z sell Torah study books to curious gentiles who come into the gentile violates this issur , but handing over written material is t t t t a a OR SEND AN EMAIL TO tahr u,hgru a a l l l l store or does it fall into the prohibition of giving Torah over to a within the rules of Lifnei Iveir as in the paragraph above. e e wr ,c kjr e e o o TORAHTAVLIN@ o o r r Monsey ovrct r r Disgracing Seforim. Usually a gentile will treat them well and

s s gentile? In our country, where any sort of discrimination is s s i i YAHOO.COM i i Y Y Edition v"g vnka Y Y keep them in a bookshelf, although he might bring them into a z z z z reported to authorities, this might endanger the existence of such t t t t e e e e r r r r bookstores. It is therefore important to know if there are heterim toilet, the Rema (7) in a similar case, where not selling can cause E E :,cy asuj skun E E n n n n i i dtyartbts i i and how to use them when they really apply. hatred and potential trouble, permits to sell to a gentile. s s s s o o 8:02 PMPMPM (wv ouh) o o Summary. Even though we’ve seen that there are leniencies in the h h h h Possible Issurim. These include: 1. Lifnei Iveir : Making another s s s s u u

ohekj 8 yhn u u r r r r person stumble by doing something he is prohibited from. 2. above issues, if one can refrain without repercussions, he should. G G G G d d d d Rabbinic issur of “Mesayeia Yedei Ovrei Aveira.” Even when n n n n a a

10:22 - t"rdvkqvkhp, inz ;ux | 9:36 - t"rdv q gna ,thre inz | 9:00 - t"n q gna ,thre inz | 4:12 - ,ca ,urb ,eksv a a there is no issur of Lifnei Iveir on a Torah level, Chazal s s s s "vhk ;hsg trh,vs jf"- Nidah 59b o o 5:43 - o, ubhcrk q f"vtm | 5:21 - ohcfufv ,tm e"amun | 4:31 - asue ,ca vnjv ,ghea | 12:24 - vkusd vjbn ,khp,k inz o o n n n n prohibited giving help to those who sin. 3. Handing over Torah u u u u oreyofcourtesy myzmanim.com ************************************************************************************************************************************************************************************************************* Our Gemara says it prefers to underscore the position of R’ Yosi g g g g A A A A to gentile (1) . 4. The gentile might disgrace the seforim . , , , , because he is lenient (kehn) and paskens ruvy. In (:c) vmhc ,fxn, m m ka vagnc lf rjtu u,rhfnc uhkg rcga ohkusdv ,ubuhxbv lrsu 'ohruxh ipuxu m m i i i i d d d d Lifnei Iveir. For this issur , we have the heter that if it is Rashi explains that we prefer to highlight the position of a matir m m vfz 'u,urcd,v ;kj ohba rag ohba ohruxtv ,hcc u,chahu rphyup ,at m m a a a a l l l l available elsewhere, there is no issur . According to Mishna because to be matir , the Posek is relying on what he heard and e e /vcvk ;xuh ,hc - okug suxh ehsm treba sg vkg,bu vgr vhv vba vrag gca ic ;xuh cegh ,usk, vkt e e M M M M (2)

f f Lamelech ,hcnu u,jpann eujr u,uhvc od ;tu 'jfv ,t ehsmv ;xuhk i,b vn ift ,ubuhxbv lrs vkg,n ostv - (c-zk) itmc uhjt ,t f f this is only if it is available by other gentile sellers, learned and is not afraid to say r,un. Anyone can pasken tny or o o o o s s s s but according to other Poskim (3) even if they are only available ruxt and be rhnjn without any backup. Tosfos there quotes Rashi e e ubk ohkdn ',ubuhxbv kf kg rcd,v 'ohrmn ,tnuy .rtv ,urg lu,c - uhct k"zj harsnc vbv /;xuh ka uzdur uhkg .pe 'vukac cahk cegh aehc h"art e e i i i i l l l l i i i i at Jewish sellers there is no issur of Lifnei Iveir . and adds that a matir must bring proof to his psak whereas one can be m m ,t ouen kfc ung jek ehsmv ;xuh - wuhct hrudn .rtcw caha igh ,tz vru,c vnus ;xuh ka ihbueht uhz vhva 'uhct cegh kt vuauvu vnsb ehsmv ;xuha rtucn m m a a a a f f f f Another factor to consider is the leniency (4) that when it is not rhnjn even without proofs. Similarly, the Gemara in (/z) ,ucu,f has a s s 'wuk vbnszb uhct ka ubuhes ,unsw k"zj ohrnuta hpf uhct ,hc ,frsvu ,trav 'rcg rat uh,ubuhxbc vkg vn ,shnc lt ';xuhk grht ceghk grhta vn kfu 'ceghk s s p p p p l l l l

e e tbhnt vuv to say that a psak to be stringent should not be classified as vhv ehsmv ;xuhc uyhcvaf :rnukf 'w;xuh - cegh ,usk, vktw euxpc znurn vzu gr ahtf gushv uhjt uhag tba ubhct cegh ,ta vzc ot 'uhct cegh kgn ;t e e clear that the person will sin, it is permitted to sell to him. When h h h h y y y y l l og sunkk vfz uhct ,hcc u,uhvc sug iftu 'uhct cegh ka u,uns ubnn ;eab ,tz ,nugk 'ubnn garv uhag surhpn vbvb tcrstu vzn kgp,v tka hrv 'ohkkgn l l Darkei Sholom is involved, like discriminating against certain a "vtruv" (ruling), since only a psak of leniency needs proofs, svara p p p p m m m m i i 'ubnn arhpaf exug vhv vnc ovk rxn inhxw (zf vn erp) h"arc tcunf 'cegh kkf ubk ihtu ohhj ubt ovhp kg rat ohruvyvu ohausev uhjt utba ehsmv ;xuh ,t i i customers, even a small possibility of him not sinning permits and mesorah , but nothing extra is required to pasken rhnjvk. s s s s t t t t a a 'uhct ,hcc ebha ,udvbvvu ,ruxnv ukmt ar,aba hrv 'wvpurg vkdg ,arpc o,uxjh,v kfu ovhjt ;xuh ,rhfnc grhta vnc ovh,ubufu o,ufhkv ,uhesc vghdb a a one to sell. If so, seforim that have sections that a gentile can The j"km in vmhc, explains that since, when we have a epx what to h h h h t t t t y y vhv ;xuhuw euxpv kg h"ar ehhs ratf wehsmv ;xuhw rtahvk jf uk i,b vz rcs tuch hnu ',uksv ubh,davu ubhkfa iyuek kgn oru vucd kgn vucd obhv rat 'uhkt y y learn such as the seven mitzvos of bnei Noach , Nach , basic do, we would follow the stringent view, the Posek that tells us it’s ruxt t t t t i i i i r r r r a a 'uhct itm ,t vgurv ;xuh tuv ';xuh ka u,esm lghsuvkw (v t ,una) wohrmnc ;xuhk ordb cr rgm lt 'uhrjt vehsc lhrm ovhagn hrjt rvrvnvu 'ohause suxc a a Emunah about Hashem and His Oneness, and according to hasn’t helped us any, since without him we would be stringent also. h h h h c c /wuesmc snugu lkn vagbu ohrmnc vhva ;xuh tuv /u,ut ohtbua ov ratc 'ohehsmv uhjtk iudvu hutr ubhta vtra ehsmv c c Therefore, the opposite is true in a case of a ibcrs epx where we e e e e some Poskim simple halachos without depth or reasons, can be h h h h T T hpf 'ovh,uct kt oheucsu ohruae ,uhvk v-h hyca ka ofrs v,hv lf hf ovhkg urcg tkt 'jyccu vukac ,ujubn hn kg ucah tk ohausev ,uctva hrv T T would be lenient. Here, the one who is machmir is the one who will - - - - sold to him because he might only study those sections. m m rucva vtr ratfu uhct kt ;xuh chav ignk rucv kt rzja icutrc ubtmna vru,v vtc ,tz 'oka cckc otruc ,t sucgk ufhanv lfu ohbuanu ohbua ,ubuhxb m m need to bring proofs, so his would be the position to highlight! o o o o Mesayeia Yedei Ovrei Aveira. Regarding this Rabbinic Issur c c c c . . . . s s ka ufrs hf 'wtc hbt vbt hbtu ubbht skhv rnthu 'uhsdc,t grehuw shn 'ehr 'ohae ,ugrutn uhkg ohkpub ratf kvchvk tk ostv kgu 'lrsv tuv lfa 'ubsnkk s s At the Levaya of R’ Belsky zt”l , R’ Elya Brudny shlit’a said that he was

o o of helping one sin even when there is no Lifnei Iveir , we can rely o o b b rcsu rcs kf kg uhct og .gh,nu ktua tuv 'skh ihhsg u,uhvc ostva 'okug ubnhv kusd urmh urhcjn kusdv kf hf /,rtp,ku oak ksdhu jnmh vzna gsh 'vcrst b b b b b b on the Shach (5) that it wasn’t decreed regarding gentiles. always amazed at the "trh,vs jf" that R’ Belsky displayed. We see a a a a h h ,t kfth ;uxcku 'vkg,hu ostv ksdh od lf ,ubuhxbv urcd,ha kffu '(t cb vfux) h h

hp kg ohrcs vaugu 'unmg ,uark tmuh hrv rdc,n ratf ukhtu ',uagk vn ,sf s s s s from above, that this is the greatest compliment one can give a Posek . r r r r Handing Torah Over to Gentiles. Even though Shiyurei Bracha o o o o f f hp kg ohrcs uagu wskhwv ,bhjc okgba 'wubbht skhvw icutr egm ,tz ,tu 'u,bcv ohycav 'ohjtv kfu 'kdkdv lpv,ba ohtur ratf 'vzv okugc ;t ivh,urhp f f rpux c,f ,"ua 'van hbp (3) c:s vukn (2) /dh vdhdj (1) s s s s n n n n tcun ifu /tx ihyhd 'j:v ,hghca kg sxuhn (4) d"p s"uh e e lhrm hf wuhsdc ,t grehuw lf ,uhjk kfub lht 'wtc hbt vbt hbtuw if ot 'onmg vcr arsn) k"zj urnta vn vzu 'ovhkg lkn vagba ;xuhk ugbfbu uuj,av ohausev e e k k k k c c

c c s"uh (7) v:unr s"uh (6) u:tbe s"uh (5) z"na j"ut ohexupc i i i i h h /,uct ,ruxnn expv ka vzf vagn kg vghre gurek vuka i,khj, vjkm ofrs ohgarv ukhtu 'wvuka ipuxu ohr uxh i,khj, ohehsmw (v 'ux h h shlit’a c:tmr c c c c Moshe ben Eliezer (Ramb’a) would say: . . . . w w /[,ufn ;uxc rtucnsf] "iujycu vbunt" :tuv vkuf vru,v kf kkfa ,unuen vnfc w w w w w w “wohxp ,b,f uk vaguw - Rashi in Chumash defines wohxp ,bu,fw as a woolen garment. He also quotes the Medrash that w w w w - - ,uks,av ,uagk ;hxuva iuhfa ';xuh abgb htnt chyhv rtucn k"bv hpku - - s s s s wohxpw refers to Yosef’s troubles and is an acronym for wohbhsn ohktgnah ohrjux rphyupw - the ones who caused him the most w w vnhka vbuntc ihntn vhv ukhts 'v"cevc vbuntc iurxj tkt z"ht 'lrumk tka (df-n) wudu uvjfahu ;xuh ,t oheanv ra rfz tku w w e e e e J J ,uks,av ,uagk ;hxuvk lrum oua vhv tk 'h,hntv kufh kfv huv w,h tuva ",uks,av ,nugk iujycu vbunt" ihbgc - J J grief. However, Rashi in the Gemara (:h ,ca) brings a new explanation in the name of Rabbeinu Yitzchok Halevi , that s s s s o o o o wohxp ,bu,fw refers to wush xpw the material around the cuffs of his coat. It seems from this that Yaakov only added special cuffs b b u,drs hpf huk, ,uks,av ,cujs 'ihbgv rtck hhhuhuuukkkkvvvv ,,,h,hhhccccvvvv wf z"hgfu /lrumk tka ,uhvk eezuv 'urfzk ubujyc ;xuh uc vk,a hbpn 'ifn rjtk - uvjfahu" h"art b b b b b b a a a a

ubujyc ;xuh vk,a tyjv ksud uvn 'oharpnv uvn, rcfu /"ohba h,a sug ruxt h h Rebbes /,uks,av u,ut u,uagk lhrm vhv tk u,drsc ;xuhu 'ost ka ubujyc ka h h to Yosef’s coat, not an entirely new coat. Perhaps this is the source why many have felt cuffs on their coats!” S S S S r r ihntnvu 'auth lu,n er vhv ,uks,av u,uts (wc iujycu vbunt) ttt"t"""zzzzuuuujjjjvvvv f"fu er 'vkug oua vag tk hrv 'rvxv ,hcc ohba wc sugc abgb v"ana 'ohaenv rac r r e e e e R’ Yitzchok Zev Halevi Soloveitchik zt”l (Brisker Rav) would say: m m ka u,kufh sdb snuga rcs oua ihts 'athhn tuva okugc cmn oua iht 'v"cevc ?rvxv ,hcc ohba wc sugc abgha vchx vz vnku 'vgrpk uvrfzha oheanv ra og rchs m m o o o o h h h h “wu,t wv ratc ushc vnutn kf ,t vtr rvxv ,hc ra ihtw - The prison warden did not find anything for which to accuse Yosef, S S tkt 'uhruchsc vhv tk tyjva 'ohba wc sugc abgb htnt cyhv icun f"tu /v"cev 'tnkgc vcuy vshn er ubht iujycv ,sns 'ohrpxc rtucnv h"pg rtck vtrbu S S f f f f o o lv kg ohftknf ohbuatrv lhrtv rcfu /v"cevc ubujycu u,bunt rehgc tyj vhv kf" '(t"p 'iujycu vbunt) iii"i"""ccccnnnnrrrrvvvv sxh rcfu /unkugc ostv ,sucg rehg tuv tkt o o for Hashem was with him. Yosef was entirely innocent. Why did he need special assistance to be found not guilty? s s s s d d d d

n n siyata dishmaya iiiciccc ooovovvvrrrrcccctttt uuububbbhhhhccccrrrr wfu /abug uhkg tcha vchx vz hrv v"cevc jyuc ubhta hns 'suxh iujycvu 'ikhtv unf vbuntv hf /jyuc treh ihntnv kf tk lt 'ihntn treh jyucv n n Because, without the special that he merited, the warden would have found ways to trip him up at every a a a a s s s s u u !u,xbrp omnmha vchx 'wvc jyuc ubhta hns (iujyc wg 'wv hscugk ehpxnv) ooo"o"""ccccnnnnrrrrvvvv o,x er ubht iujycv ,sns 'wev uhrcsn rtucnu /"ikhtv kg ,utk hrpvu /hrpv unf u u step. Only due to ‘Hashem was with him,’ that the warden did not invent any false reports with which to provoke him.” o o o o h h h h t t !ush .meba agbu 'ush kg jycu 'rpux vhva sjtc (z"p) ,,,u,uuucccccckkkkvvvv ,,,c,cccuuuujjjjvvvv f"fu jyuc ubhta hn 'f"gu /v"cevc ostv ,bunt rehgn vtmu, thva tkt 'vcuy ,sn t t f f f f A Wise Man would say: “Your mind is a powerful thing: when you fill it with positive thoughts your life will start to change.” o o o o f f vbuntc ihntn ,uhvk uhhj hnh kf exgku ibuc,vk ostvk ah vnf vtrb vznu jyuc ubhta hn htnt icun vzcu /u"j 'okug trucc ihntn ubhta rnutf k"uv 'v"cevc f f l l l l Printed By: Mailway Services, a a a a Mazel Tov to Eli & Gitty Katz (Moshe), P.D. & h h 'iujyc hrpx kf sunkk tkt vbuc, ihtu vmg ihtu /v"cevc vrund iujycu vnhka ihntn ,uhvk tuv z"vugc ostv ,hkf, kf hrva '[ikvksf] abugk hutr v"cevc h h

e e Serving Mosdos and Businesses e e Gitty Katz (Sora Rivka), and Eli & Hadas Gelb b b :rnta rybkx ktrah hcr oac gush rcfu /iujycv rga ,ucckv ,cujv yrpcu vru,v ,bh,b rehga" (yh 'cf) hkanc ttt"t"""rrrrddddvvvv f"aunf 'v"cevc eucs 'tkhnnu 'jyucu b b Worldwide Since 1980 n n n n (Moshe) on the birth of einiklach. May they only O O !vzk vfzba r"vh /"iujyc ka g"uav tuv iujycv rga ,ucckv ,ucuj" t"rdv lhrtv rcfu !ohutu trub rcs tuvu /"wvc obujyc unhaha hsf tuv ktrahk O O (1-888-Mailway) see much nachas from their entire families.

! ! ! ! l l l l a a a a ujka, kt shu wufu vzv rucv kt u,t ufhkav CONCEPTS IN AVODAS HALEV FROM THE o o o o g g g g (cf-zk) uhct kt uchavk oshn u,t khmv ignk uc FAMILY OF R’ CHAIM YOSEF KOFMAN ZT”L (zk-tf)

//// apb ubfb tk rnthu oshn uvkmhu icutr gnahu e e e e

t t “Ruach Hakodesh” “Do you think that by getting rid of Yosef you’ll annul his dream?

t t Rashi says that said these words: a a The remarkable story of Yosef being sold into slavery is replete with many nuances and distinctions that require a great a a m m m m Hashem said, ‘We’ll see whose plan will succeed, mine or yours?’” Panim Yafos

i i The explains the connection between this i i t t t t l l deal of studying and comprehension. On a basic level, when the brothers saw Yosef coming to them near Shechem, they l l u u u u posuk and the next posuk of Reuven saving Yosef. Reuven, it seems, was the only person who heard that Bas Kol , the Ruach e e convened a Beis Din and judged him on the spot. They decided to kill him as a “Rodef.” However, Reuven, the oldest brother e e h h h h Hakodesh . He understood that it was up to him to save Yosef. We find a similar idea in the Gemara Taanis regarding Ilfa and t t stepped in and rescued him. He literally gave Yosef back his life, by suggesting that they sell him instead of kill him. t t s s s s i i i i R’ Yochanan who were contemplating leaving the yeshivah to go work. R’ Yochanan heard two malachim saying, “Let’s l l l l i i R’ Sholom Schwadron zt”l , the renowned of , was once asked a question: When a person kills another i i v v v v topple the wall on them.” The other replied, “No, one of them is destined for greatness.” R’ Yochanan asked Ilfa if he heard e e human being k"r, he removes his soul from his body. Is there any way for a person to inject a soul into another human being? e e

m m anything. Ilfa said he did not. He then realized that it was he they were discussing and he must actualize his destiny even amid m m o o R’ Sholom smiled at the question and replied, “Of course there is. In fact, I once did it myself!” o o r r r r f f f f his abject poverty. He ultimately became the great R’ Yochanan, whose Torah is learned daily. The machshava here is y y The questioner looked stunned and R’ Sholom explained. “I was once spending a beautiful and peaceful Shabbos at my y y a a a a obvious. We all have dreams and aspirations. Sometimes we are lax in fulfilling them. Every now and then we “hear” the w w w w

Kiryat Gat seudah a a daughter’s home in . Suddenly, in the middle of the Friday night , we heard a knock on the door and the a a Ruach Hakodesh inside us pushing us to materialize our destinies. We too must act upon it like Reuven and R’ Yochanan. s s Gabbai from the local shul was standing there. He walked in and said, ‘ Rebbi , we just heard that the Maggid is in town and it s s e e e e With this thought, perhaps we can explain the tefillah regarding dreams which most recite twice during Birchas Kohanim . y y y y e e would be our honor if he could come and deliver a derasha in shul tonight after the seudah ?’” e e Why twice? Who dreamed again in the interim? Based on the above, we may suggest that the first time is for a real dream. In s s s s ' ' ' ' e e R’ Sholom said, “Well, he was quite insistent and I couldn’t say no, so I agreed to come after the meal. I hadn’t prepared e e n n n n the second, we are referring to our own personal dreams. We say “bein shechalamti al atzmi” or if someone else had a “dream” o o anything specific to speak about, but I realized the moment I came into the shul that this ‘Derasha’ did not require pilpul or o o that I should become great. Or my dreams for my own children, “im tovim heim,” then please Hashem , help me fulfill them. g g g g n n n n i i lomdus . Maybe a cute vort , a story, a mashal , and the people would appreciate it very much. So that is what I did!” i i

n n Hashem

n n May help us become the best we can. Let our dreams and aspirations for greatness come true and when we hear it, r r r r u u The shul was packed when R’ Sholom arrived as everyone wanted to hear a good vort . He said over something nice on the u u Ruach Hakodesh "ubnn je, kt lase juru lhbpkn ubfhka, kt"

T T let us listen to the within each one of us calling out and saying, ! T T - - parsha and then, he turned to someone sitting next to him and asked a question. “Why is it that lately it has become popular to - - He felt the worst had happened, and everything was lost. s s s s u u make a big lavish Bat Mitzvah party? Throughout the years, it was the custom to make a festive seudah for a Bar Mitzvah , u u o o o o (c-yk) /// hrmnv uhbst ,hcc hvhu jhkmn aht hvhu ;xuh ,t wv hvhu He was stunned with disbelief, grief, and anger. He cried out, i i i i c c when a boy turned thirteen years old. But when did this start that people go out and make huge Bat Mitzvah parties too?” c c lllylyyynnnn e e e e : A man was traveling on business to a distant shore “G-d in Heaven! How could You do this to me?” r r r r p p He looked around in his well-known style and said, “I will tell you. You see, for all the years, a Bar Mitzvah boy was p p when a terrible storm hit the ship he was on and wreaked Early the next day, he was awakened by the sound of a e e e e r r celebrated since he was now entering a stage of life where he was commanded to perform special mitzvos . He now puts on r r a a

a a havoc and destruction on the vessel. Everyone was thrown ship approaching the island! It had come to rescue him! s s Tefillin , learns Torah , etc. A girl, however, is not commanded to do these mitzvos , so people would make a boy a party but s s The rescue ship sent out a boat to pick him up. “How did

e e overboard and the storm raged through the night. The next e e y y y y

not a girl. Unfortunately, today, even the boys are not fulfilling mitzvos . Nebech , so many young boys do not follow in the e e e e morning, the exhausted and dehydrated man washed up on a you know I was here?” asked the weary man when they came r r r r u u ways of our forefathers and do not keep the mitzvos the way they should. When the girls saw that the boys are not doing u u small, uninhabited island where he soon realized that he was on shore. “Why, we saw your smoke signal,” they replied. o o o o Y Y mitzvos , they figured, ‘Well, they are no different than us. So why should they get a big fancy Bar Mitzvah party when they Y Y lllylyyynnnnpppp . . . . the sole survivor of the shipwreck. He began to pray : Yosef was placed in a terrible situation. He was removed 0 0 0 0 9 9 don’t do mitzvos - we should also get a big fancy Bat Mitzvah party! Why should we be any different than them!’” 9 9 feverishly for Hashem to rescue him. from his family and his surroundings and he could have been 9 9 9 9 9 9 9 9 - - The Maggid paused as he retold the story. Then he continued. “A number of years later, I was once again in Kiryat Gat - - Every day he would go out to the beach and scan the upset at his lot in life. But Yosef recognized that if Hashem had 0 0 0 0 5 5 and a man came over to me. ‘You don’t know me,’ he said, ‘but I want to thank you from the bottom of my heart. You see, I 5 5 4 4 4 4 horizon looking for any sort of rescue and assistance, but placed him in this position, it was for the good. And as we all - - - - 8 8 was there on that Friday night when the Maggid spoke in shul . My family and I were not religious at the time. But when I 8 8 1 1 1 1 none seemed forthcoming. He davened and davened , sure know, this was borne out. It’s easy to get discouraged when 7 7 7 7 l l heard you say that girls are demanding a Bat Mitzvah party just like boys, since they feel that just as the boys don’t do mitzvos l l l l l l that help was on its way. Exhausted, he eventually managed things are going bad, but we shouldn’t lose heart, because a a and get a party, they should too, it struck a chord within me. My son had recently turned thirteen and we did indeed make him a a C C C C to build a little hut out of driftwood to protect him from the Hashem is at work in our lives, even in the midst of our pain . . . . m m a grand Bar Mitzvah party. But for what? Did he do anything to be celebrated? Does he keep any mitzvos , does he put on m m i i i i elements, and to store the few possessions he had left. and suffering. Remember that the next time your little hut y y y y a a Tefillin , does he learn Torah , to make him deserving of being called a ‘Bar Mitzvah’ ? I had never thought of it that way before a a n n n n One day, after scavenging for food, he arrived home to seems to be burning to the ground, it just may be that smoke i i i i E E and I decided that my son should start wearing Tefillin . I bought him a pair of Tefillin and I insisted that he put them on every E E find his little hut in flames, with smoke rolling u p to the sky. signal. It may just be the first step to your salva tion. s s s s a a day. My son complied, and after a while, he began doing more and more mitzvos . Soon, he wanted to switch to the religious a a h h h h EDITORIAL AND INSIGHTS FROM THE WELLSPRINGS OF s s s s u u school and we switched him. He eventually became fully observant, and he ‘shlepped’ us all along with him. Today, I am u u ON THE MIDDAH OF .... cccwwwnnnzzzddd R’ GUTTMAN - RAMAT SHLOMO d d d d (uy-zk) //// aec, vn rntk ahtv uvktahu e e happy to say that my entire family is scrupulously religious and we fufill all the mitzvos !’” e e K K K K When Yosef was sent out to search for his brothers and met an angel ("ahtv") on the way to Shechem , the malach asked n n n n i i R’ Sholom now turned to the original questioner and said, “You know how one can take another person’s soul and remove i i him a question. It was a simple, two-word inquiry, but it spoke volumes to Yosef in his fragile situation, and it should r r r r u u it from his body. But now you know how you can take a ‘soulless’ person and inject him with true, pure Ruchniyos !” u u i i i i reverberate in our collective hearts and minds as a constant reminder to reassess our own situation and renew our own goals. h h h h s s Hashem created the world to last, and the way for it to last is s s

y y The angel asked: "aec, vn" - “What are you looking for?” Of course, the angel was sent from Heaven and most assuredly y y l l l l i i i i a a (u'c xung) ubchat tk vgcrt kgu ktrah hgap vaka kg wv rnt vf if society upholds moral standards and lives civilly. Radak a a already knew the answer to such a simple question, but nevertheless, it was a question to be pondered. d d d d

e e zt”l Although Chazal explain the famous words of Amos HaNavi explains that Chazal place a major emphasis on the moral e e The Kotzker Rebbe explains that in order to succeed in life, a person must know what he is looking for. In life, the t t t t u u u u n n in numerous ways, the simple meaning is that Hashem can compass of the Jewish people. Jews all around the world are n n going gets tough, there are bumps along the way, and often it just seems overwhelming. If a person is not focused on his i i i i m m forgive the Jewish people “for three” sins (idol worship, illicit held to a higher moral standard and as a result must maintain m m ultimate goal, he can easily lose his motivation to continue. On the flip side, when a person is met with success,whether it is 5 5 5 5 a a relations and murder), “but for the fourth” (perversion of that level to be an example for the rest of the world. a a financial, academic, or in any other area of life - if he allows his success to “go to his head,” he will lose sight of his goal, which o o o o t t justice), He “will not forgive.” One would assume that the The three cardinal sins are three moral sins that effect a t t will ultimately lead to his downfall. He must remain focused on his true purpose in life in order to reach the great heights of n n n n e e three cardinal sins which are normally non-negotiable and person’s connection between him and his Creator. When a e e success. Rabbi Orlovsky shlit’a once said: “If you don’t know where you’re going, any road will get you there!” t t t t s s s s i i i i l l punished for severely, should warrant a greater punishment person sins, Hashem in his infinite kindness, can find a way l l R’ Y. Frand shlit’a once quoted a friend who said that today, lasers have revolutionized the world of medicine, technology d d d d n n than for the perversion of justice. Why is it that Hashem would to “forgive and forget.” However, when a person perverts n n and even national defense. A laser is a simple beam of light, but it is concentrated to such a high degree, and it is so powerful, a a a a n n be unwilling to forgive someone for transgressing the social justice, his crime is no longer solely against Hashem ; it n n that it can cut through a diamond! A regular beam of light tends to diffuse and disperse, and does not have this power. It is like i i i i n n n n i i seemingly simple transgression of perverting social justice? is a crime against his fellow man and a destructive force for i i one who doesn’t know what he really wants out of life - just going every which way the wind blows him. One must constantly o o o o J J R’ Yaakov Ben Asher zt”l (Arbah Turim) explains that the entire world – which is far worse in the eyes of Hashem . J J ask himself these timeless words: "aec, vn" - What do I really want out of life - and with Hashem's help he will succeed!