Toras Ohel Moshe | Shavuos 5780 1 from the inspiring environ- cheesecake on Shavuos. 3,332 years ago, ment of the beautiful Bais a message went out to the Medrash; void of stimulating We thank world. The entirety of cre- Moshe Meir Ru- foods and beverages, we will who immediately joined ation ‘zoomed’ in to that bin aspire to display before the the effort in undertaking the conference and were ‘mut- Almighty how we are still arduous task of collating and ed’, as we are taught in the connected even on an island printing the material, and in Midrash: When G-d gave the of isolation. assisting with the logistics Torah, no bird sang or flew, from production to delivery. no ox bellowed, the angels did The source for spending the not fly, the Serafim ceased entire night of Shavuos ab- Additional thanks to: from saying, ‘Holy, holy,’ the Yoni sorbed in the study of Torah, the sea was calm, no creature Herman and kids, is based on a remarkable , the spoke; the world was silent Rosenblums Rubins, , and still, and the divine voice Yaffa and Rena Caine Mi- eyewitness, the author of Le- , said: ‘I am the Lord thy G-d...’ chal and Tzipora Marizon chaaccount Dodi, first the recordedgreat kabbalist, by an who have all undertaken, as Reb Shlomo Alkabetz, about of the time of this writing, to Torah is the sole constant the appearance of a deliver the ‘care’ packages force in the universe that Malach, an angel, to Rav Yosef Karo, to your homes. We thank all powers it and its raison the Bais Yosef, author of the those who have subsequent- d’etre. Shulchan Aruch and Kesef ly volunteered as well. Mishnah, and a small group The very spot upon which of apparently seven fellows, Of course, without the the Torah was given though, who revealed to them how donations of funds from maintains no sanctity de- powerfully their learning our devoted members, we spite G-d having made a impacted the world on could not have pulled this onetime appearance there, Shavuos night. off. Especially in these times never repeated henceforth. We too, are fortunate to have generosity is greatly appre- in our midst, ciated.of financial insecurity, your and critical for the support ‘malachim’, angels, that G-d has sent us ofBecause all life, Torah it must is beinfinite equally to encourage and uplift our Enormous gratitude to, accessible at any time, in any spirits in our predicament. place, and independent of Mordechai and Elaine , any adherence to a material Bodenheimer Miriam and Kudos to for , world. Azi Rosenblum Jorj Felder Shira and Yitsy coming up with the concept Friedman, Barbara and to put together a booklet of , This year we are being prod- Jeff Ifrah Stephanie and Divrei Torah and Shiurim, to , and ded to live this astonishing Addison Schonland assist us in getting through for your eager notion. Anonymous, the night, as well as for the participation. idea of providing , deli- קמח Without the ‘presence’ of cious cheesecake, for as we The Talmud teaches that a our chavrusos and other know, , Rebbi, a teacher of Torah, אם אין קמח אין תורה enthused learners; removed Torah is inseparable from is compared to a Malach, to

Toras Ohel Moshe | Shavuos 5780 2 I am ,הנני ,instruct us that in selecting a phatically saying Rebbi, one must assure he is ready! have all shared their talent like a malach, only then may andBeth wisdom Tfiloh High by contributing School, who one study under him. self-guided lessons for our thank you all, for your amaz- booklet. an Wordsing response cannot and suffice exquisite to ,מלאך angel, is a being that has one efforts, and for the privilege All of you have taught, and soleThe definitionpurpose he of is an dedicated of having you on our team! some continue to, in our to. hallowed halls, and have el- evated us not just with your We are fortunate to have in knowledge, but more impor- our ranks, teachers of Torah theirLadies precious first, for time. they clearly tantly your spirit. who emulate this very qual- made the greatest sacrifice of ity, in their focused sense of Great appreciation to master May Hashem repay you all in mission, and dedication to educators: Dr. Leslie Klein, kind for playing such im- their students. Mrs. Yael Friedman, and portant roles, and may you Mrs. Naami Ganz, who have be blessed with good health, Each individual I reached out graced our Shul with their success, and much Yiddishe to, has not taken reprieve wisdom and inspiring classes nachas. during this crisis, and on many times over the years, the contrary, are even more for providing uplifting mate- In addition to the self-guided inundated since they are rial for the womenfolk this lessons, I have included an still teaching innovatively, Yom Tov, as well. anthology of my personal through the lens of technol- writings, with an essay des- ogy, and are tending to their To our esteemed Rabbonim: ignated for each meal. Each - Rabbi Mordechai Wecker, article is accompanied by a tined at home. veteran educator and author; powerful story, for the en- own flocks who are quaran Rabbi Moshe Grosberg, joyment of the entire family. I cautiously and apologeti- popular and longstanding I would like to thank Dovid cally approached each one, Rebbi at Berman Hebrew Zaklikowski for providing the fearing I would be placing Academy; Rabbi Elie Levi, remarkable story he shared additional work on top of - with me of his illustrious their already overwhelming loh Middle School; Rabbi grandfather, Rabbi Chaim responsibilities. Yet, every Benyominbeloved Rebbi Moss at ,Beth renowned Tfi Meir Bukiet, who was a cher- single one of them respond- Kiruv professional, therapist ished family friend. ed like a true malach , em- and cherished teacher at

Wishing you all a wonderful and inspired Yom Tov, Rabbi Zvi Teichman on behalf of the entire family of Ohel Moshe

Toras Ohel Moshe | Shavuos 5780 3 Table of Contents

Toras (HaRav) Ohel Moshe Divrei Torah for the family, for each meal

1 st night of Yom Tov - Vying for the Crown 6 1 st day of Yom Tov - Where is the Ring?! 11 2nd night of Yom Tov - The Jews of Megilas Rus 15 2nd day of Yom Tov - A Remembrance on This World 19

Toras (HaAm) Ohel Moshe Shiurim to carry you through the night

Rabbi Moshe Grosberg – The Ten Commandments 30 • Dibra five and ten in depth 42

65 שואל שלא מדעת - Rabbi Elie Levi

Rabbi Benyamin Moss - The Greatness of Man 87

Rabbi Mordechai Wecker - Love is Complicated 92

Rabbi Teichman - Anatomy of a Dvar Torah Flowers on Shavuos 97

Toras (Emecha) Ohel Moshe Inspiration from the ‘Emahos’

Mrs. Yael Friedman - Matan TorahPurpose 102

Mrs. Naami Ganz - There is Always a Road to Recovery 107

Dr. Leslie Klein - Spiritual Adrenaline 111

Toras Ohel Moshe | Shavuos 5780 4 Divrei Torah for Each Meal

Rabbi Teichman

Vying for the Crown st 1 night of Yom Tov

We are once again rapidly approaching that ‘daunting challenge’, Leil Shavuos.

We will infuse ourselves with ample doses of caffeine and sugar in our quest to get through the night with our eyes still open.

This year it will be doubly hard, as we will not be aroused by the Kol Torah we generate together in Shul. We will not be privileged to attend stimulating and dynamic presenters giving a marathon of exciting shiurim throughout the night.

the Crown ,כתר תורה We are told by our Sages that one who succeeds in ‘making it’ will merit of Torah.

Is that all it takes to acquire this magnificent gift?  What exactly is this glorious Crown of Torah that we are privileged to wear, and how does one access it?

  There is one individual singled out in the Torah who is ‘crowned’ for his personal .for the crown of his G-d is upon his head כי נזר אלקיו על ראשו )במדבר ה ז(Ǥ–‡‡˜‡‹Š ƒ   ǡ nazarite נזיר  Š‡ ǡ‘‡™Š‘Šƒ•—†‡”–ƒ‡–Š‡ ‘„Ž‹‰ƒ–‹‘•‘ˆƒ„•–ƒ‹‹‰ˆ”‘ǣ‰”ƒ’‡ ’”‘†— –•ǡ•Šƒ˜‹‰‘”‡‡–‹‰–Š‡†‡ƒ†ǡ‹•ƒŽ•‘„‡•–‘™‡†ƒ ”‘™Ǥ  the Crown of כתר כהונהŠŽƒ—”‡Ž•ǫ —•ƒˆ‘‰‹˜”‡•‡†ǡ‡‘Žƒ‡ˆ‹Žˆ‘•ƒ‡”ƒ‡‡”Š–‡•‡Š–‘”ˆ‰‹‹ƒ”ˆ‡”‡Š–• .the Crown of Royalty ,כתר מלכות Priesthood There are two others noteworthy ‘crowns’ of achievement: ǡ ƒ†   •‹–‡”‡Ž›–ƒ‰‡–‹ƒŽ–Šƒ––Š‡•‡•’‡ ‹ˆ‹ “—ƒŽ‹–‹‡•ƒŽŽ†‡•‡”˜‡ ”‘™•ǡ‘”‹•–Š‡”‡•‘‡–Š‹‰ Reuvain–Šƒ–—‹ˆ‹‡•–Š‡•‡ƒ ‘’Ž‹•Š‡–•ǫYaakov Avinu  ǡ–Š‡ˆ‹”•–„‘”•‘‘ˆ ǡ™‡ƒ”‡–ƒ—‰Š–ǡ™ƒ•†‡•–‹‡†–‘”‡ ‡‹˜‡–Š‡•‡–™‘Rachel Imeinu’s ”‘™•‘ˆ”‹‡•–Š‘‘†ƒ†‘›ƒŽ–›Ǥ ‡ˆ‘”ˆ‡‹–‡†–Š‡™Š‡Š‡‹’‡–—‘—•Ž›ƒ –•–‘Rachel’s Bilhah maneuver his father’s bed to his mother’s tent af–‡” †‡ƒ–Šǡ”ƒ–Š‡”–ŠƒŽ‡ƒ˜‡ ‹–™Š‡”‡Š‹•ˆƒ–Š‡”‹–‡†‡†ǡ‹–Š‡–‡–‘ˆ ƒ‹†•‡”˜ƒ–ǡ Ǥ  His interference with Bilhah’s’s bed is deemed by the Torah as if he were ‘inappropriate’ ™‹–ŠŠ‡”ǡƒ†Š‡‹••—„•‡“—‡–Ž›ƒ†‘‹•Š‡†„›Š‹•ˆƒ–Š‡”™Š‘ ‘ˆ‹• ƒ–‡•–Š‡ ”‘™•Š‡ ™ƒ•†‡•–‹‡†ˆ‘”Ǥ  Š›™ƒ•Š‹•‹’—Ž•‹˜‹–›•‘†‡•‡”˜‹‰‘ˆ•— Š‰”‡ƒ– ‘•‡“—‡ ‡•ǫ Toras Ohel Moshe | Shavuos 5780 6

  ”‘™•‹–•—’‘–Š‡Š‡ƒ†‘ˆ‹–•†‡•‡”˜‹‰‘™‡”Ǥ –‹•‘–•‹’Ž›ƒ‰ƒ”‡––Šƒ–•–ƒ†• ‘—–‹†‡–‹ˆ›‹‰–Š‡‘‡™Š‘†‘•‹–™‹–Š•‹‰‹ˆ‹ ƒ ‡Ǥ –•›„‘Ž‹ ƒŽŽ›”‹•‡•ƒ„‘˜‡–Š‡Š‡ƒ†‹ ƒ”‡•‘—†‹‰†‡ Žƒ”ƒ–‹‘–Šƒ––Š‡‘‡™Š‘‹–ƒ†‘”•‹•”‡‘˜‡†ǡ†‹•–‹ –ƒ†‡Ž‡˜ƒ–‡†ˆ”‘ –Š‘•‡ƒ”‘—†Š‹Ǥ•–Š‡ ”‘™‹–•‡Žˆ‹••‡’ƒ”ƒ–‡ˆ”‘–Š‡Š‡ƒ†ƒ†„‘†›ǡ•‘–‘‘‹––Š‡‘‡  Ǥair‘’—•†ƒ–•‡ŠŠ–”ƒ‡›”‡˜‡Š– נזרˆ‘‡ ‡—Žˆ‹‡Š–‘”ˆ†‡–ƒ˜‡Ž‡•‹–‹•”ƒ‡™‘Š™  removed and apart Nazir’s Š‡–‡” used to describe the ‘crowning’ achievement of the ǡ‘”‡ƒ —”ƒ–‡Ž› –”ƒ•Žƒ–‡•ƒ•ǣ Ǥ –‹•’”‡ ‹•‡Ž›–Š‡ ƒ„‹Ž‹–›–‘†‡–ƒ ŠŠ‹•‡Žˆ ‘’Ž‡–‡Ž›ˆ”‘–Š‡‘”•‘ˆ•‘ ‹‡–›ƒ”‘—†Š‹ǡ–Šƒ–ƒ‡•Š‹•‘•’‡ ‹ƒŽƒ†™‘”–Š›‘ˆ a ‘crown’.  The indefatigable HaRav Shimshon Pincus zt”l described it as the ability to break away ˆ”‘–Š‡ˆ‘” ‡•‘ˆ‰”ƒ˜‹–›Ǥ‡ƒ”‡ƒŽŽ‰”‘—†‡†„›–Š‡‹’—Ž•‡•–Šƒ–‰‘˜‡”‘—”‡˜‡”› Š‘‹ ‡Ǥ ˆ™‡ ƒ‘Ž› ‘“—‡”‘‡‹’—Ž•‡ ‘’Ž‡–‡Ž›ǡ–Š‡™‡ ƒ”‹•‡ƒ„‘air ˜‡–Š‡’—ŽŽ‘ˆ gravity and ascend effortlessly. Small sporadic ‘jumps’, no matter how numerous, cannot †‡–‹„‹Šš‡•ƒŠ‘Š™ǡ )תפארת תורה נשא(Ǥ—––Š‡‡”—–ƒˆ‘•‡‹ˆ‘ ‡Š–†‘›‡„‡‘– ‡Œ‘”’‘–‡–ƒŽ—— ƒ ‹‘‡‰‹ƒ–Ž‡ƒ’ǡŠ‹•ƒ„‹Ž‹–›–‘„”‡ƒ‘—–‘ˆ–Š‡•‡ƒ–—”ƒŽˆ‘” ‡•ǡ ƒ’”‘’‡ŽŠ‹•‡Žˆ–‘ —ˆ‡––‡”‡†‰”‡ƒ–‡••Ǥ   ‘‡–‹‡•‹–‹•–Š‡‹’—Ž•‡ˆ‘”ƒ‹–ƒ‹‹‰’‘™‡”ƒ† ‘–”‘Ž–Šƒ–†‘‡•‘–ƒŽŽ‘™—•–‘ •—„‹––‘‘–Š‡”•‹•‹–—ƒ–‹‘•™Š‡™‡ƒ›„‡ƒ–ˆƒ—Ž–Ǥ –Š‡ƒ„‹Ž‹–›–‘†‡ˆ›–Šƒ–‹•–‹ –ǡ Žƒ›•–Š‡•‡‡†•‘ˆ–”—‡”‡•’‘•‹„‹Ž‹–›–‘™ƒ”†•‘–Š‡”•ƒ†–Š‡”‡“—‹•‹–‡ Šƒ”ƒ –‡”‘‡‡‡†• –‘ƒ––ƒ‹–”—‡”‘›ƒŽ–›Ǥehuda  amar Wasn’t that what inyamin†‹•’Žƒ›‡†‹†‡–ƒ Š‹‰Š‹•‡Žˆˆ”‘Š‹•‘™”ƒ–‹‘ƒŽ‹œƒ–‹‘•ƒ† ƒ†‹––‹‰Š‹•”‘Ž‡‹Š‹•‹–‡”ƒ –‹‘™‹–Šose  –”‡’‡ƒ–‡†‹–•‡Žˆ‹Š‹•™‹ŽŽ‹‰‡••–‘–ƒ‡alchus. ”‡•’‘•‹„‹Ž‹–›ˆ‘” ǡ‹”‹•‹‰Š‹•‡–‹”‡ˆ—–—”‡™‹–ŠŠ‹•‡ ‘—–‡”™‹–Š–Š‡ ‰›’–‹ƒ˜‹ ‡”‘›ǡ Ǥ ‡†‡ˆ‹‡†–Š‡’—ŽŽ‘ˆ‹’—Ž•‹˜‹–›ƒ†”‘•‡–‘   haron nai isroel ’—”•—‹–‘ˆ‘—”‘™‹†‡–‹–›ǡ•‘‘ˆ–‡™‡ƒ”‡Moshe’s —™‹ŽŽ‹‰–‘•ƒ ”‹ˆ‹ ‡‘—”‰‘ƒŽ•ƒ†oshe ƒ„‹–‹‘•–‘ƒ‡”‘‘ˆ‘”‘–Š‡”•ǤŽ–Š‘—‰Š Šƒ†Ž‡†–Š‡ †—”‹‰–Š‡ ƒ›†‡ ƒ†‡•†—”‹‰ehunah ƒ„•‡ ‡ǡ—’‘Š‡ƒ”‹‰‘ˆ „‡‹‰•‡Ž‡ –‡†–‘Ž‡ƒ†–Š‡ Š‡”‡Œ‘‹ ‡†—‡“—‹˜‘ ƒŽŽ›Ǥ –Šƒ–‡”‹–Š‡ƒshaliach, †Š‹•†‡• ‡†ƒ–•™‡”‡„‡•–‘™‡†ƒ ”‘™‘ˆ ǤŽ›•‘‡‘‡™Š‘™ƒ•™‹ŽŽ‹‰–‘‘˜‡” ‘‡–Š‡‹’—Ž•‡ˆ‘”’‡”•‘ƒŽ‘’’‘”–—‹–›lal isroel ikdash ‘—Ž†„‡ ‘‡–Š‡‡–Š—•‹ƒ•–‹  agent for the Jewish nation, in dedicating one’s Reuvain‡–‹”‡„‡‹‰–‘†‡˜‘–‡†•‡”˜‹ ‡‘„‡ŠƒŽˆ‘ˆ ‹–Š‡ Ǥ  ™Š‘Šƒ†•— —„‡†–‘‹’—Ž•‹˜‹–› ‘—Ž†‘–”‹•‡ƒ„‘˜‡–Š‡ˆ‘” ‡•‘ˆŠ‹•’‡”•‘ƒŽ ‘gravity’ and attain the detachment necessary to soar to greatness.  That same impulsivity that didn’t allow him to give up his notion of ‘right’ for someone else’s, is the same poisonous seed thatand prevents he lay with one ilhah.from overcoming blinding physical passion with the rationale that ‘it is beyond my control’. The Torah therefore portrays this ™‡ƒ‡••‹‹–•ˆ—ŽŽǦ„Ž‘™’‘–‡–‹ƒŽǡReuvain chor   ose aadik Š‡•‘™Š‘”‡’Žƒ ‡† ƒ• ǡ”‡ ‡‹˜‹‰ƒ†‘—„Ž‡’‘”–‹‘‹–Š‡ˆ‘”‘ˆ –”ƒ•ˆ‘”‹‰‹–‘–™‘–”‹„‡•ǡ™ƒ•‘‡‘–Š‡”–Šƒ Ǥ  Toras Ohel Moshe | Shavuos 5780 7 oe se aar ro his rohers נזיר אחיו )מט כו( )ב"ר צט( Mirash Nazir ‹•™ƒ• ”‘™‡†„›Š‹•ˆƒ–Š‡”ƒ• ǡ ǡ™‹–Š–Š‡ heah•–ƒ–‹‰Š‡™ƒ•‹†‡‡†ƒ aaosh ehaǤ ei )תורה שבכתב צאן יוסף( ose  Š‡ •–ƒ–‡•–Šƒ–™Š‡”‡ƒ• ‡”‹–‡†–Š‡”‘™‘ˆ‘›ƒŽ–›ǡ –Š‡ ”‘™‘ˆ”‹‡•–Š‘‘†ǡ‹–™ƒ• ™Š‘”‡ ‡‹˜‡†–Š‡”‘™‘ˆ‘”ƒŠǤ Ǥ  Š‡”‡ƒ”‡–Š‘•‡ǡ‹–Š‡‹ƒ‰‡‘ˆ‡Š—†ƒǡ™Š‘ ‘—”ƒ‰‡‘—•Ž›ƒ••—‡”‡•’‘•‹„‹Ž‹–›–‘™ƒ”†• ‘–Š‡”•™‹–Š‰”‡ƒ–‘„‹Ž‹–›Ǥ  Š‡”‡ƒ”‡–Š‘•‡ǡ‹–Š‡Ž‹‡‡••‘ˆŠƒ”‘ ƒ‘Š‡ǡ™Š‘†‡†‹ ƒ–‡–Š‡‹”‡‡”‰‹‡•ƒ†‡ˆˆ‘”–• ƒ–†‡˜‘–‡†•‡ŽˆǦ•ƒ ”‹ˆ‹ ‡Ǥ  —–Š‘™ƒ›ƒ”‡ ƒ’ƒ„Ž‡‘ˆ•Ž‘—‰Š‹‰‘ˆˆ–Š‡‹’—Ž•‡•–Šƒ–ƒˆˆ‡ –‘Ž›‘—”•‡Ž˜‡•ǤǤǤ–Š‡ ƒ„‹Ž‹–›–‘ƒ˜‘‹†–Š‡‹•–‹ ––‘‰ƒœ‡ƒ–™Šƒ–•‡‡••‘–‡’–‹‰ǤǤǤ–Š‡‹’—Ž•‡–‘•Žƒ ‘ˆˆ‹ ‘—”’‡”•‘ƒŽ†‡˜‘–‹‘•ǡ•— —„‹‰–‘Ž‡–Šƒ”‰›ƒ††‹•‹–‡”‡•–ǤǤǤ–Š‡ƒ‹–ƒ‹‹‰‘ˆ‹‡” ˆƒ‹–Šƒ†–”—•–‹ ƒ•Š‡‡˜‡™Š‡™‡ƒ”‡†‹• ‘—”ƒ‰‡†ǤǤǤ–‘•–ƒ†ˆ‘”™Šƒ–™‡„‡Ž‹‡˜‡‹ ose‡˜‡™Š‹Ž‡‡˜‡”›‘‡• ‘ˆˆ•ǫ  –Š”‘—‰Š–Š‡’‘™‡”‘ˆǡƒ†–Š‡ ‘‹–‡––‘ǡ–Š‡–‡ƒ Š‹‰•‘ˆ‘”ƒŠŠ‡”‡ ‡‹˜‡† roˆ”‘Š‹•‹ŽŽ—•–”‹‘—•ˆƒ–Š‡”ǡ†‡ˆ‹‡†–Š‡ˆ‘” ‡•‘ˆ’‡”•‘ƒŽ‰”ƒ˜‹–›ǡƒ†Š‡ƒ†‡†‹–‘ƒ o orah –”ƒŒ‡ –‘”›–Šƒ– ƒ–ƒ’—Ž–‡†Š‹–‘—’ƒ”ƒŽŽ‡Ž‡†‰”‡ƒ–‡••Ǥ ‡ƒŽ‘‡™ƒ•†‡•‡”˜‹‰‘ˆ–Š‡ haos   oas ashe ‹‰Š–™‡–ƒ‡ƒ‰‹ƒ–Ž‡ƒ’ǡ’—ŽŽ‹‰‘—”•‡Ž˜‡•‘—–‘ˆ–Š‡•Šƒ Ž‡•‘ˆ‰”ƒ˜‹–›™‹–Šƒ ˆ‡”˜‡–Š‘’‡–Šƒ–‹–™‹ŽŽ’”‘’‡Ž—•–‘‡™ƒ†‡š ‹–‹‰Œ‘—”‡›•‹‘”ƒŠƒ† Ǩ  Š‹•›‡ƒ”•’‡ ‹ˆ‹ ƒŽŽ›™‡™‡”‡‰‹˜‡ƒ‡š–”ƒ‘”†‹ƒ”›‘’’‘”–—‹–›ǡ™Š‹Ž‡™‡•‹–ƒŽ‘‡ǡ ™Š‡‘‘‡‹•Ž‘‘‹‰ǡ–‘†‡–‡”‹‡™Š‡–Š‡”‹†‡‡†™‡Šƒ˜‡™Šƒ–‹––ƒ‡•–‘ƒ†‘” ‘—”•‡Ž˜‡•™‹–Š–Š‡ƒ‰‹ˆ‹ ‡–”‘™‘ˆ‘”ƒŠǤ •  ƒ‡ƒ ”‘••ƒ”‡ƒ”ƒ„Ž‡•–‘”›–Šƒ–‡š–‘Ž•–Š‡‰”‡ƒ–‡••‘ˆ–Š‘•‡™Š‘˜‹‡ˆ‘”–Š‡”‘™ hio‘ˆ‘”ƒŠǤ reio a oar hareii orais i srae reaes a sor he ree eeriee irsha as ear i he as eee esah a haos

orae his oher is ai aer a he ree isis her i he hio osia i e i Near he ooo i here is a are ooor aio here a o hose eri he haee o heir iesses heher aies or heir reaies see a oe o a ais he sor o eoios

While taking a breather, Shimon suddenly hears someone bark out at him, “Hey parasite, how come you have so much time on your hands?”

ae aa he sees a aie hooe o a heohera oe ai a o ra o his iaree seeri a hi No ierese i aaoizi hi hio i haes he oi a iires siere ao his heah he reo soes eoai his reaies ho are a i isii hi a he ii o oeri his isease aoe

  Toras Ohel Moshe | Shavuos 5780 8

Shimon shared some o the small miracles his mother was eperiencing, encouraging him to pray and never give up Shimon introduces himsel and discovers his name is oav Shimon shares that he lives in erusalem and epresses his oy in being so privileged

Yoav becomes pensive, sitting silent for a few moments, and then blurts out, “By the way might you know which one o the ortyeight ways this day in the Omer corresponds to?”

ware o the notion that each day o the orty nine days in the counting o the mer should be devoted to one o the orty eight ways the orah is acuired as enumerated in irkei vos, reviewing them all on the orty ninth day in preparation or receiving the orah, he sheepishly admits he doesn’t know.

oav cynically eclaims, “Obviously you are not a ‘king’, but I once met a true king, who embodied them all.”

ears began to low as oav began his tale  n oav was in the division under the general command o otta ur ost o the soldiers came rom totally secular backgrounds here was one observant kid, chiam, who hailed rom a religious kibbut n the weeks and days prior to the Siay War tension was building he ear o war and the deaths and losses that were predicted was distressing he oicers sought out distractions in the orm o entertainment to uell their nerves

ne day, chiam approaches oav, who was the commanding oicer o this platoon, reuesting i he could give a small shiur each night to enlighten the soldiers about the upcoming holiday o Shavuos

oav knowing the enmity towards religion he and his ellow soldiers harbored, igured that it might oer them another distracting activity by taunting the poor guy, and readily agreed

Yoav went on to describe Achiam’s opening remarks where he said it would be impossible to start teaching orah here, but at the very least perhaps they could connect to the orty eight ways which are generally humanitarian principles such as: loving one’s fellow man, minimiing indulgences, establishing peace and many other universal ideas

espite the derision chiam remained unperturbed, beginning with the irst way hoping to climb all ortyeight steps and obtain the ‘Crown of Torah’. The soldiers would jokingly draw a crown on Achiam’s helmet derisively coronating him as ‘the King’. Each night despite the heckling, chiam remained unaed, picking up rom the evening beore, eventually drawing about ive steady customers

ter the continuing onslaught o mockery oav describes how he conronted chiam, uestioning the wisdom in becoming the local circus each night

oav then recalls to Shimon, the very eact words chiam responded with   “Yoav, we are about to enter a big war. Who knows what will be? So why are we so brave to risk our lives? he answer is because this land is ours ut who said its ours? he orah So, it

Toras Ohel Moshe | Shavuos 5780 9 all starts from there. So even if you do not keep the mitvot, but you are a ew. But why are you a ew? Because to Torah said so Every ew needs a connection, let us at least start with ‘loving justice’, ‘distancing ourselves from false honor’, or at the very least ‘establishing peace’. I’m not afraid about becoming the laughingstock because I know they aren’t really laughing at me, they just fear the truth, and that maybe they might be enlightened to change. In the end my friend, the message will penetrate, the message will sink in.”

Yoav goes on to retell how at that moment everything changed. e realied how much wisdom, love, sincerity, and genuine concern Achiam possessed and that he was truly a king among men. e realied how deeply he truly cherished Achiam. e decided on the spot that from that night and on everyone would attend and that he would would assure the proper decorum.

But it was not to be, for the net morning the war broke out.   The battles were fierce, and they were part of the greater number  of troops who helped reconuer erusalem and the Temple ount. e recalled how they heard over the radio the now famous tearfilled cry of Motta Gur, ‘Har HaBayit b’yadeinu’, ‘the Temple ount is in our hands’. The emotions were great, but they were at a loss of what to do. They all instinctively turned to the ‘king’ amongst them watching him cleanse his hands from his canteen and recite on all their behalf, with great emotion, the blessing of Shehechiyanu, with Achiam then eclaiming how two thousand years ago we were epelled and we are now privileged to stand on the spot where our ancestors cried out to for generations to return, realiing that remarkable dream.

In the ecitement they became momentarily linked to eternity and detached from the war, only to be brutally awakened to the ordanian snipers bullets that found its target in Achiam.

They prayed and begged of the medics to restore his life. They kept him alive and Yoav  escort ed him to the hospital while he underwent a grueling sihour surgery. Afterward Achiam regained momentary consciousness turning his eyes longingly to Yoav, and in his last breaths, requesting of him to finish his mission in achieving the ‘Crown’.

To this day Yoav, despite not being observant, has committed to memory the fortyeight ways.  Yoav ben Shoshana wondered out loud whether he will survive his illness but asked Shimon  to publicie the story so that others will be inspired to climb this magnificent ladder or at the very least connect in some small way to Torah.

 •  ƒ›™‡‡ƒ Š„‡‹•’‹”‡†–‘†‡ˆ›–Š‡ƒ›ˆ‘” ‡•‘ˆ‰”ƒ˜‹–›–Šƒ–†‡–‡”—•ˆ”‘•–”‹˜‹‰ˆ‘” –Š‡—Ž–‹ƒ–‡–”—–ŠǤ  –Š‡Ž‘‡Ž‹‡••‘ˆ–Š‹•‹‰Š–ǡƒ•™‡•Ž‘—‰Š‘ˆˆ–Š‡‹•–‹ ––‘•Ž‡‡’ǡƒ›™‡†‹• ‘˜‡”ƒ ‡š“—‹•‹–‡ƒ†‡–‡”ƒŽ„‘†ǡƒ• Š‹ƒƒ†‘ƒ˜†‹††‡•’‹–‡–Š‡‹”†‹•–ƒ ‡ǡ–Šƒ–‹•‹•–‘”‡ ˆ‘”ƒŽŽ–Š‘•‡™Š‘‡”‹––‘•Šƒ”‡‹–Š‡ ‘‘“—‡•––‘ƒ––ƒ‹–Š‡”‘™‘ˆ‘”ƒŠǤ

Toras Ohel Moshe | Shavuos 5780 10 Where is the Ring?! 1st day of Yom Tov

    Moshe brought forth the people from the camp toward G-d. –‘—–‹ƒ‹–Š‡‘”ƒŠ†‡• ”‹„‡•Š‘™ǡ ƒ•Š‹•ƒ›• ƒ•Š‡ƒ†–Š‡ƒ–‹‘™‡–‘—––‘™ƒ”†•‡ƒ Š‘–Š‡”Ž‹‡ƒ „”‹†‡‰”‘‘‰”‡‡–‹‰Š‹•„”‹†‡Ǥ  ƒ˜ƒ•‘„‡ƒ†‘ǡ–Š‡†‡˜‘–‡††‹• ‹’Ž‡‘ˆ–Š‡ˆƒ‡†ͳ͵–Š ‡–—”›”ƒ„„‹‹ ˆ‹‰—”‡ƒ† ‘•ƒˆ‹•–ǡƒ˜‡‹”‘ˆ‘––‡„‡”‰ǡȋ–Š‡ƒŠƒ”ƒȌǡ‹Š‹••‡‹ƒŽ™‘”ǡƒ•Š„ƒ–œǡ”‡ ‘”†•‹ –Š‡ƒ‡‘ˆŠ‹•ˆƒ‡†–‡ƒ Š‡”–Šƒ–ƒ›‘ˆ–Š‡–”ƒ†‹–‹‘•ƒ••‘ ‹ƒ–‡†™‹–Š–Š‡ƒ””‹ƒ‰‡ ‡”‡‘›ƒ”‡’ƒ––‡”‡†‘–Š‡̵ƒ””‹ƒ‰‡̵–Šƒ––‘‘’Žƒ ‡„‡–™‡‡ Ǧ†ƒ† ‹•ƒ–‹‘ƒ– ‘—–‹ƒ‹Ǥ  Š‡‡– Š‹‰‘ˆ Ǧd’s words onto the Two Tablets is reminiscent of the Kesuba, the marriage ‘–”ƒ –ǤŠ‡–‡‡”‡“—‹”‡†–‘„‡‹ƒ––‡†ƒ ‡ƒ––Š‡„Ž‡••‹‰•—†‡”–Š‡ ƒ‘’› Behold you are consecrated unto me (with this הרי את מקודשת לי )בטבעת זו( כדת משה –ƒŠ–‡”‹ˆ†ƒ‰‹–Š‰‹Ž‡Š–ˆ‘•—†‹‡”•‡Ž†ƒ ‡ŠǤ•–‡†ƒ‘‡‡Š–‘–†‘’•‡””‘ וישראל ring)™ƒ•’”‡•‡–†—”‹‰–Š‡”‡˜‡Žƒ–‹‘ƒ–‹ƒ‹ǤŠ‡˜‡”›‡š’”‡••‹‘ƒ‰”‘‘•ƒ›•–‘Š‹•„”‹†‡ǣ in accordance with the law of Moshe and [the People of] Israel ǡ Ž‡ŽŽƒ”ƒ’•‹Š–•‡–ƒ—–‡ ƒǡ )תשב"ץ אות תסד-תסה( between the union of every Jewish couple and our nation’s ‘marriage’ to GǦ†ƒ–‘—–‹ƒ‹Ǥ חופה   †Ǧ )שיטה מקובצת בשם גליון תוס' כתובות ז:( –ƒŠ–ˆŽ‡•–‹‹ƒ‹–—‘”‡–ˆƒ†‡Ž‡†‘•‹ƒ‘’›ǡ Žƒ†‹”„‡Š–ǡ ‡Š––ƒŠ––•‡‰‰—••”‡Š– ̵suspended over them like an inverted basin’ that served as the bridal canopy for His ƒ””‹ƒ‰‡–‘ ‹•„‡Ž‘˜‡†ƒ–‹‘Ǥ   ‘ƒ–‘—–‹ƒ‹™‡Šƒ†ƒ„”‹†‡ƒ†‰”‘‘ǡƒƒ””‹ƒ‰‡ ‘–”ƒ –ǡƒ„”‹†ƒŽ ƒ‘’›ǡƒ† ƒ†Ž‡•Ǥ  —–™Š‡”‡‹•–Š‡”‹‰ǫŠ‹•‘•–˜‹–ƒŽ ‘’‘‡–ǡ–Š‡‘„Œ‡ ––Šƒ–‡ˆˆ‡ ––Š‡„‡–”‘–ŠƒŽ‹• ‹••‹‰ǨIn a small town somewhere in Eastern Europe a young girl lived a happy existence. Her brother caught fish from the local pond for Shabbos.• Her father, a merchant, traveled far and wide providing for his family, bringing home not only his earnings but small magical gifts from distance places for his children who so longed for his return. The house filled each Friday with the sweet aroma of Challah and the special scent called ‘Shabbos’.

But then the world turned upside down. Jews would be isolated in ghettos, nevertheless opening their hearts and homes to make room for refugees seeking shelter, sharing generously whatever meager offerings they could scrape together.

 

Toras Ohel Moshe | Shavuos 5780 11

With her Aryan looks she would be ‘safely’ dispatched by her father beyond the confines of the hetto to stealthil barter whateer contraband the still had that cold be bartered so that the miht srie another da.

einin sleep on the train to aoid conersation with her fellow traelers lest her identit be discoered her mind focsed on the challah she wold soon bae for Shabbos with her mother pon her safe retrn. She ietl remoed a old rin she had receied as a ift from a beloed friend from her finer in anticipation of her neadin the doh and placed it in her travel bag together with the day’s earnings.

shin home and after breathin a deep sih of relief she eaerl went to wor preparin the dough. A bit later when her father asked for the profits of her day’s efforts she discovered her bag was nowhere to be found. She inquired high and low from the many ‘guests’ who they sheltered if the had seen her ba sddenl rememberin that her rin she had placed in it was now missing too, painfully blurting out, “where is my ring?” She began to suspect one of the straners. er father sensin her sspicion entl admonished her to neer cast an dobt on a fellow Jew. She acquiesced, but couldn’t get over the loss of her cherished ring that was her last connection to the warm memories of her past.

Soon the pain oer the loss of a piece of ewelr paled in sinificance as she now feared for her er life. he deportations selections and crematoria left her orphaned from her brothers sisters and parents facin relin liin and worin conditions and wonderin whether she cold eer phsicall srie this incomprehensible hell. She loned for the da when she cold bein to bild her life anew.

fter liberation she fond herself on a boat toether with other er fortnate sriors headin to the romised and ret isroel. ne of her friends introdced her to an eliible on man who had one throh similar pheaal. he too to each other and riht there on the boat the annonced their enaement. Shortl thereafter pon reachin the shores of srael she stood nder the chppa as her new hsband presented her a rin accompanied b the comforting words of ‘Harei at mekudeshes li b’tabaas zu k’das Moshe v’Yisroel.

ne can onl imaine the heihtened emotions of the moment. ware of the tradition that the ancestors’ souls are present at a simcha, she sensed the strong bonds of love from her parents and siblins that had strenthened her throh so man difficlt das now reoicin with her as she headed towards rebildin their leac.

She lanced loinl at the rin and sddenl asped. t was the eact rin that she had lost man ears bac in those trin times. She ecitedl trned to her room crios to discoer how he came pon it.

e retold how drin a food distribtion one da in his concentration camp the sered an ecse for sop laced with thin strands of meat barel floatin in it. lthoh the circumstances of the time permitted the eating of ‘treif’ since their er lies were alwas precariosl hanin b a thread neertheless he had made a personal commitment neer to eat treif nonosher een at near ris to life. e desperatel soht ot someone who miht

Toras Ohel Moshe | Shavuos 5780 12

be willing to echange their ration of stale bread for this measly offering. As there was no bread to be had he forfeited his portion, offering the soup to the first taker. ne of the inmates came forward to accept it, but with a remnant of selfdignity that he managed to preserve amidst so much inhumanity, he insisted that he give in echange a gold ring that was still in his possession. he groom conveyed how after accepting the ring he held tightly onto it throughout his entire internment letting it serve as his personal symbol of hope in the despairing darkness of that terrible place, that he would one day yet merit to marry and establish a family.

ot only did he realize his own dream but little did he know that he would be fulfilling the mitzva of returning a lost obect to its rightful owner as well

 perutah • A ring is an object that completely surrounds the bride’s finger. It may be worth barely a )ספר החינוך מצוה תקנב(–‹‘ǡ„—–‹–•‡”˜‡•ˆ‘”–Š‡„”‹†‡ ƒ•ƒ”–ƒ– ‡ˆˆ‡‘–›”ƒ••‡ ‡–—‘ƒ—‹‹‡Š–ǡ as an eternal reminder of the groom’s protective love a† ‘‹–‡––‘ƒŽ™ƒ›•„‡–Š‡”‡ ˆ‘”Š‹•„‡Ž‘˜‡†Ǥ   Ǧd constantly ‘surrounds’ us with His presence. He is attentive, devoted, loving and ‰—‹†‹‰Ǥ hr Makif,  Š‡‡ˆ‡”ƒ›ƒ†‹• —••‡•–Š‡ ‘ ‡’–‘ˆ–Š‡ ƒ–”ƒ• ‡†‡–‡ ‘’ƒ••‹‰Ž‹‰Š– –Šƒ–ˆ”ƒ‡•‘—””‡ƒŽ‹–›ǤŠ‡•‡ƒ”‡–Š‡•—’”ƒǦƒ–—”ƒŽǡ•—’”ƒǦ”ƒ–‹‘ƒŽƒ‹ˆ‡•–ƒ–‹‘•‘ˆ†‹˜‹‡ Ž‹‰Š–Ǥ‡ ƒŽŽ–Š‡•‡‹”ƒ Ž‡•ǡ‡š‹•–‡–‹ƒŽ›•–‡”‹‡•ǡƒ†‹†Ǧ„Ž‘™‹‰‡š’‡”‹‡ ‡•Ǣ™‡ ƒ‘–—†‡”•–ƒ†–Š‡‘”ƒ••‹‹Žƒ–‡–Š‡ǡ‘Ž›ƒ ‡’––Š‡ƒ†•—„‹–‘it penetrates our reality from head to foot, to its innerness–‘–Š‡ǤŠ‹•‹• and the inside of‘––‘•ƒ›–Šƒ––Š‡‡ ‘’ƒ••‹‰Ž‹‰Š–‹••‘‡–Š‹‰–Šƒ–‹•‘—–•‹†‡‘ˆ‘—”„‡‹‰Ǥ –Š‡ its innerness’ ™‘”†•‘ˆ–Š‡ƒ›ƒǡ Ǥ˜‡ƒ•‹–•—ˆˆ—•‡•‘—”„‡‹‰ǡ‹–”‡ƒ‹•ƒŽ‘‘ˆˆ”‘—•ƒ†„‡›‘†—•ǡ Š‘Ž†‹‰—•‹‹–•‡„”ƒ ‡™Š‹Ž‡‡Ž—†‹‰‘—”ƒ––‡’–•–‘‰”ƒ•’‹–ƒ††‡ˆ‹‡‹–Ǥin a desert land, in desolation, a howling יצרנהו כאישון ,He granted them understanding ,יבוננהו ,He encircled them , יסבבנהו wilderness ‘ He preserved them like theǦd discovers pupil oh His His eye. people ,עינו ™‘Š•‡„‹” •‡†Šƒ”‘‡Š

Rashi quoting the Sifrei teaches us that this ‘encircling’ refers to His having surrounded them beneath Mount Sinai as an inverted tub, our bridal canopy.

 Ž–‡”ƒ–‡Ž›ǡŠ‡•ƒ›•ǡ‹–”‡ˆ‡”•–‘–Š‡Ž‘—†•‘ˆ Ž‘”›–Šƒ–’”‘–‡ –‹˜‡Ž›‡ ‘’ƒ••‡†–Š‡Ǥ  The ‘missinghr Makif ring’ may not readily be visible, but it is always there.   Š‡ ‹•–Š‡’”‘˜‡”„‹ƒŽ”‹‰–Šƒ–”‡’”‡•‡–• ‹•†‡˜‘–‹‘ƒ† ‘‹–‡––‘ǡƒ† ’”‘–‡ –‹‘‘ˆǡ ‹•„‡Ž‘˜‡†„”‹†‡ǡ–Š‡ ‡™‹•Šƒ–‹‘ǡ–Šƒ–‡ˆˆ‡ –ˆ‘”ƒŽŽ‘ˆ‡–‡”‹–›Š‹• „‡–”‘–ŠƒŽ–‘–Š‡Ǥ  –‹•’”‡ ‹•‡Ž›–Šƒ–ˆƒ‹–Šˆ—Ž‡••–Šƒ–‹•–Š‡ƒŽŽǦ‡ ‘’ƒ••‹‰”‹‰‘ˆƒ””‹ƒ‰‡–Šƒ– Ǧ†‘ˆˆ‡”• Š‹•„”‹†‡Ǥ

Toras Ohel Moshe | Shavuos 5780 13

• he youn surior neer lost that most aluale of rins, the sense of the allenompassin hr aif, the marriae and e arry eah moment of our lies, that instills ithin us the faith that the ultimate room, the lmihty, ill protet, proide, and resue us from our pliht

he felt it eah time she arried safely home from her missions he sensed it hen she accepted her father’s lesson in generosity towards others. She perceived it, oh so clearly, when her room presented her ith the rin he reeied in reard for his plain himself ithin d’s protective embrace, unwilling to compromise His will, even under the most trying of irumstanes

he ne as she stared at her eloed rin, that rouht her a rush of arm memories of times past, that e ould e there for her, foreer tendin loinly to is most herished ride

 • ƒ›™‡ƒŽ™ƒ›•„‡ ‘‰‹œƒ–‘ˆ‘—”ƒ””‹ƒ‰‡–‘ Ǧ†ǡ”‡ƒ‹‹‰ˆƒ‹–Šˆ—Žƒ††—–‹ˆ—Žǡ’‡‡”‹‰ –Š”‘—‰Š–Š‡ Ž‘—†•‘ˆ†ƒ”‡••–Šƒ–‘ˆ–‡‘„• —”‡‘—”˜‹•‹‘–‘•‡‡ƒ† Š‡”‹•Š–Š‡”‡ƒŽ‹–› ‘ˆ ‹•’”‘–‡ –‹ve ‘ring’ that is always there in loving devotion and guidance.  

Toras Ohel Moshe | Shavuos 5780 14 The Jews of  Megilas Rus nd  2 night of Yom Tov      Šƒ˜—‘•™‡ƒŽŽ‡–‡”‡†ƒ‡–‡”ƒŽ ‘˜‡ƒ–™‹–Š ƒ•Š‡Ǥ˜‡”›•‹‰Ž‡ ‡™’”‡•‡–ƒ– ‹ƒ‹—†‡”™‡–ƒ̵ ‘˜‡”•‹‘̵ǡ—†‡”‰‘‹‰ ‹” — ‹•‹‘ǡ‹‡”•‹‘ƒ†‘ˆ ‘—”•‡ƒˆ‘”ƒŽ ƒ ‡’–ƒ ‡‘ˆƒŽŽ͸ͳ͵‹–œ˜‘•Ǥ  Š”‘—‰Š‘—–Š‹•–‘”›–Š‡”‡Šƒ˜‡„‡‡ƒ›”‡ƒ”ƒ„Ž‡‹†‹˜‹†—ƒŽ•ˆ”‘ƒ‘‰•––Š‡‘–Š‡” ƒ–‹‘•™Š‘Šƒ˜‡̵ Š‘•‡̵–‘‡–‡”–Š‹••’‡ ‹ƒŽ ‘˜‡ƒ–Ǥ –‹•ƒŽŽ‡‰‡†‹–Š‡ƒ‡‘ˆ–Š‡ ‹Žƒ ƒ‘–Šƒ––Š‡•‡‹†‹˜‹†—ƒŽ•’‘••‡••–Š‡•‘—Ž•‘ˆ–Š‡ƒ›‹†‹˜‹†—ƒŽ•™Š‘ƒ––Š‡–‹‡ ‘ˆ–Š‡‰‹˜‹‰‘ˆ‘”ƒŠ†‡•‹”‡†–‘Œ‘‹‘—””ƒ•„—–™‡”‡’”‡˜‡–‡†„›–Š‡‹”Ž‡ƒ†‡”•̵ ”‡•‹•–ƒ ‡–‘–Š‡‹†‡ƒǤ  ™‘‘–ƒ„Ž‡„‹„Ž‹ ƒŽ ‘˜‡”–•™‡”‡‹•”‘ǡ–Š‡ˆƒ–Š‡”Ǧ‹ǦŽƒ™‘ˆ‘•Š‡ǡƒ†—•ǡ–Š‡‘–Š‡” ‘ˆ‘›ƒŽ–›Ǥ  Š‡›„‘–Š–‘‘–™‘†‹˜‡”‰‡–’ƒ–Š•Ǥ I shall not go ˆ–‡”‘•Š‡‘ˆˆ‡”•‹•”‘–‘Œ‘‹–Š‡ƒ–‹‘‹–Š‡‹”–”‡–‘–Š‡ ‘Ž›ƒ†ǡ‹•”‘”‡•’‘†•ǡ“ Ǣ‘Ž›–‘›Žƒ†and my family shall I go.’ I shall not go •–ƒ” ‘–”ƒ•–ǡ™Š‡ƒ‘‹–‡ŽŽ•—•–‘”‡–—”–‘Š‡”ƒ ‡•–”ƒŽŽƒ†ǡ—•”‡–‘”–•ǡ“ ; only to my land and my family shall I go.’  ‘™ƒ”‡™‡–‘ƒ‡•‡•‡‘ˆ–Š‡•‡‘’’‘•‹‰˜‹‡™•ǫƒ•‹•”‘ƒ›Ž‡••†‡–‡”‹‡†‹Š‹• ‘‹–‡––‘ —†ƒ‹•–Šƒ—•ǫŠ›™‘—Ž†‹•”‘‡˜‡ ‘•‹†‡”‘–ƒ ‘’ƒ›‹‰Š‹• ’‡‘’Ž‡–‘–Š‡”‘‹•‡†ƒ†ǫ A very stunning story made the rounds several years ago in Israel prior to Shavuos, and the waves of its powerful message provoked extraordinarily• strong emotions among the entire community.

Famed journalist, Shimon Breitkopf, retold in the Shavuos edition of Hebrew edition of Mishpacha magazine, the following fascinating and moving tale:

There was once a son who was born to his parents after several daughters. He was doted on by his sisters and was the apple of his parent’s eyes. Blessed with a warm and loving family he developed into a wonderfully happy child who grew in his self-confidence, achieving great success in his Torah learning and mitzva observance. Having been the brother of musically and artistically talented sisters he too mastered his music and artistic skills through their influence.

 

Toras Ohel Moshe | Shavuos 5780 15  fter his Bar itva he attended eshiva etana the sraeli eivalent of igh hool where he ily beame a beloved stdent to his rabbeim after showing great promise in his devotion to learning and his intelletal gifts. is love for art was not lost and in his free moments between sedarim he wold do freelane drawings of his peers rabbeim and inspired srrondings. hogh there was absoltely nothing wrong in devoting free time to this talent he ept it seret nowing that in the intense environment of orah stdy perhaps others might loo nfavorably at his hobby. fter his daily limited involvement in his herished avoation he wold ietly pt his art filled noteboos nder his lothing in his private loset.

here was however a member of the staff of the eshiva who learly had a disliing towards  him. He had heard that this staff member had an errant son who went ‘off the derech’, and perhaps from that reality stemmed his angst taing ot his frstration on him as he represented this parent’s lost hope.

ne day this staff member initiated a raid on all the personal effets of the stdents as it had been rmored that many of the boys possessed inappropriate material for a eshiva environment. ndeed they disovered mh ontraband amongst the stdents as well the ‘terrible’ notebooks filled with this promising young man’s beautiful artwork.

Summoning all the boys for a ‘shmuz’ to address the problem in the Yeshiva, rather than focusing on the heretical books that were found hidden and the ‘shmutz’ that was discovered, this staff member chose to harass this one poor boy who had been guilty of ‘wasting’ his time by drawing pitres rather than poring over his holy tets. e went on to berate him in front of of his peers deriding him for his arrogant attitdes and distration from learning.

e was devastated. eeply embarrassed he bried his head pon his shtender nearly  ollapsing in shame. fter his pbli lynhing was over he fled home in tter depression nable to snap ot of this nstified pbli shaming. s the wees went by his anger and resentment brgeoned and despite his deep love for his family at the ripe age of he fled home reeting all that he had aomplished seeing refge among the nonditionally aepting free spirits who lived near the sea in el viv. arning his eep by beoming a street artist he olleted enogh money to spport his self and devoted his remaining hors to playing his gitar at the shore as the ymballie rashing waves aompanied his solfl msial epressions of lost hope and longing.

ntil one fatefl day.   ne beatifl spring day for years after forsaing his previos life while strmming his gitar waiting for someone to reest a personal portrait he was sddenly approahed by what appeared to be a rabbi with longish rly hair arrying a gitar. he only differene between the street artist with his long locks and this ‘rabbi’ was the yarmulke atop the rabbi’s head.

The rabbi called out to him as if they had been old friends, “Hey holy brother, how are you doin’?” Although he had never met him, he felt an immediate inship. he artist responded by inquiring if he would like a portrait. The rabbi tells him, “maybe later but now I am more

Toras Ohel Moshe | Shavuos 5780 16  interested in the artist more than his art”. The rabbi asks him for his name and beckons him to share his story.

aving gazed into the eyes of many people as they sat calmly for their portraits, he realizes that the gaze in the eyes of this rabbi is one of the most genuine ones his eyes have ever locked with. or the net few hours, he suddenly finds himself pouring out his soul to the warm and open heart of this special man, retelling the history of the sad events that led to his current station in life.

fter concluding his tale, the rabbi sat in deep silence that seemed to last unto eternity. nd then he began to speak.

“No one in the world can forgive what was done to you. You should know my friend that your pain reaches mamesh to the oly Throne itself. You are a deep soul so you will understand with your whole heart what I am about to share with you. You know we read Megilas Rus on Shavuos. There are many reasons why but let me reveal for you a novel idea.

There are the Jews of Matan Torah, and then there are the Jews of Megilas Rus. eing a Matan Torah Jew is an etremely high level. e learns day and night and is bound to d with his whole heart. ut with all that dedication he still cannot bring the Moshiach. Moshiach must descend from Rus. It is a whole different type of Torah. Rus taught the Jewish people that only after being rejected can one reach the highest peaks. If one keeps coming back despite being told to leave; after being disgraced and misunderstood, yet remains steadfast to one’s personal convictions, as Rus eperienced, only from that strength can Moshiach be born. avid was deemed illegitimate from his birth, degraded by his siblings, and never validated for his greatness. It was that beloved descendant of Rus that nevertheless never despaired and eventually rose to his greatness becoming the ‘father’ of the ultimate Moshiach.”

“I have met many scorned souls who unfortunately don’t know how to transform rejection into becoming a Jew of Megilas Rus”, bemoaned the rabbi with a deep and pained sigh.

“I often think of the Moshiach who sits among the gates of Rome waiting to return, never giving up hope despite the myriad of ecuses he hears each day telling him to come on the morrow, not today.”

“There are Jews of Matan Torah who are never rejected and aren’t privileged to get the opportunity of being spurned. ut there are the holy Jews like you, who despite the disdain tossed their way, believe with all their heart, love with all their heart, without any ulterior motive for recognition or fame. They don’t perform mitzvos out of fear of what people might say or think about them but operate solely from the absolute conviction of truth that rings so clear in the hearts.”

“I’m talking too much”, the rabbi chuckled, “Jews of Megilas Rus sing from their hearts, let me teach you a niggun, lulei Sorascha shaashuoy az avadti b’anyee, the words composed by King avid epressing his awareness that if not for the preoccupation with Torah he would have

Toras Ohel Moshe | Shavuos 5780 17  perished in affliction, and let our souls soar on high, burst with yearning to become once again Jews of Megilas Rus.”

The two ‘hippies’ sang their hearts out in the warm and soothing Mediterranean breeze that wafted off the calming sea. The rabbi ecused himself as he was already late to a concert engagement. They embraced before parting, with the rabbi then walking off while wishing the young street artist that he should succeed in planting the seeds for Moshiach’s return by transforming his rejection into a ever more powerful and pure connection to the lmighty.

e pondered the encounter over the net several days and began plotting his return to the  embrace of his family and his beloved Torah during the upcoming holiday of Shavuos. •   ‹•”‘–ƒ—‰Š–ƒ˜‹–ƒŽŽ‡••‘Ǥ‡—•–„‡ ƒ”‡ˆ—Ž–‘„‡ƒ––—‡†–‘–Š‘•‡–Šƒ–ƒ”‡‹•’‹”‡† ‡˜‡”–‘’—•Š–Š‡„‡›‘†–Š‡‹”ƒ„‹Ž‹–‹‡•ƒ†—‹“—‡‡‡†•Ǥ‹•”‘ˆ‡Ž––Šƒ–Š‡™‘—Ž†„‡ ‘”‡‡ˆˆ‡ –‹˜‡‹•’”‡ƒ†‹‰–Š‡™‘”†‘ˆ Ǧ†ƒ† ‹•˜ƒŽ—‡•ƒ‘‰•–Š‹•ˆƒ‹Ž›ƒ†‹–Š‡ •—””‘—†‹‰•–Šƒ–•—‹–‡†Š‹•’‡”•‘ƒŽ‡‡†•Ǥ‡ ƒ„‡ ‘‡ƒ ‡™‘ˆƒ–ƒ‘”ƒŠ‹ƒ› •‡––‹‰‹ˆ‘‡”‡ƒ‹•ˆ—ŽŽ› ‘‹––‡†–‘–Š‡’”‡ ‡’–•‘ˆ‘”ƒŠ‹‡˜‡”›†‡–ƒ‹Žƒ†—ƒ ‡Ǥ Yisro wanted to teach for all of posterity that we must be sensitive to every person’s ’‡”•‘ƒŽ•–ƒ–‹‘ƒ†‰‹˜‡–Š‡–Š‡•’ƒ ‡ƒ†‘’’‘”–—‹–‹‡•–Š‡›‡‡†–‘‰”‘™‹–Š‡‹” ‘ˆ‘”–œ‘‡Ǥ  —•–Š‘—‰Š™ƒ–‡†—•–‘”‡ƒŽ‹œ‡–Šƒ–†‡•’‹–‡–Šƒ––”—–Šƒ†”‡ƒŽ‹–›ǡ‘‡—•–—†‡”•–ƒ† –Šƒ–‹‘˜‡” ‘‹‰’‡”•‘ƒŽ”‡Œ‡ –‹‘Žƒ›•–Š‡•‡‡†•‘ˆ‰”‡ƒ–‡••Ǥ‡™Š‘ƒ•’‹”‡•–‘ •’‹”‹–—ƒŽ‰”‡ƒ–‡••—•–—†‡”–ƒ‡–‘†‡ˆ›–Š‡ ŠƒŽŽ‡‰‡‘ˆ‹•‘Žƒ–‹‘ƒ†„‡‹‰”‡„—ˆˆ‡†„› trudging ahead and living by the deep truths that lay within one’s heart.  Š‡Ž‡‰ƒ ›‘ˆ—•‹•–Šƒ–‘‡—•– ‘–‹—‡–‘ƒ•’‹”‡ˆ‘”‘”‡ƒ†ƒŽ™ƒ›•”‡•‹•––Šƒ–•‡•‡ ‘ˆ†‡Œ‡ –‹‘™‡‘ˆ–‡ˆ‡‡Ž™Š‡ˆƒ ‹‰†‹ˆˆ‹ —Ž–‹‡•–Šƒ– Ǧ†’Žƒ ‡•‹‘—”’ƒ–Š‘ˆŽ‹ˆ‡Ǥ –‹• instinctive for us to sense distance when facing difficulty in life’s circumstances.  ‡—•–ƒ•’‹”‡–‘„‡ ‘‡ ‡™•‘ˆ‡‰‹Žƒ•—•‹•‡‡‹‰–Š‘•‡–”›‹‰‘‡–•ƒ• ƒ”˜‡Ž‘—•’”‹˜‹Ž‡‰‡•ˆ‘”‰”‘™–Šǡ„›†‡ˆ›‹‰–Š‘•‡ˆ‡‡Ž‹‰•ǡ”‹•‹‰–‘–Š‡ ŠƒŽŽ‡‰‡ǡ–Š—• paving the road for Moshiach’s ultimate return.  ‡—•–†”ƒ™ƒŠ‘‡•–ƒ†ƒ —”ƒ–‡•‡ŽˆǦ’‘”–”ƒ‹–ƒ††‹• ‘˜‡”™Š‘™‡–”—Ž›ƒ”‡Ǥ ˆ™‡†‘ǡ ™‡ƒ›‹†‡‡†„‡ ‘‡Š‘Ž› ‡™•‘ˆ‡‰‹Žƒ•—•Ǥ        

Toras Ohel Moshe | Shavuos 5780 18

A Remembrance on   This World  nd  2 day of Yom Tov



 Kehilla

‘”–Š‡‡„‡”•‘ˆ‘—” ™Š‘Šƒ˜‡Ž‘•–ƒ’ƒ”‡–‘””‡Žƒ–‹˜‡–Š‹•’ƒ•–›‡ƒ”ǡ–Š‡”‡ƒŽ‹–› ‘ˆ–Š‡ —””‡– ”‹•‹•Šƒ•ƒ’Ž‹ˆ‹‡†–Š‡’ƒ‹‘ˆ–Šƒ–Ž‘••„›’”‡˜‡–‹‰‡˜‡–Š‡”‡ ‹–ƒ–‹‘‘ˆ ƒ††‹•Š‘„‡ŠƒŽˆ‘ˆ–Š‡‹”†‡’ƒ”–‡†Ž‘˜‡†‘‡•Ǥ

Ž–Š‘—‰Š–Š‡•ƒ›‹‰‘ˆ‹œ‘”ƒ›„‡’”ƒ›‡†‹’”‹˜ƒ–‡ǡ–Š‡‹ƒ„‹Ž‹–›–Š‹•‘‘˜–‘„‘† with others who fully comprehend the experience of ‘loss’, who can empathize in a ‘‘ƒ‰—‹•Šǡƒ††•ƒ‘–Š‡”Žƒ›‡”‘ˆˆ”—•–”ƒ–‹‘Ǥ

But the most painful reflection about this particular Yom Tov’s Yizkor, is the s–ƒ” ƒ™ƒ”‡‡••‘ˆ–Š‡–Š‘—•ƒ†•ƒ ”‘••‘—”‰Ž‘„ƒŽ ‘—‹–›™Š‘Šƒ˜‡†‹‡†•‘–”ƒ‰‹ ƒŽŽ›†—‡ –‘–Š‡’ƒ†‡‹ ǡƒ†–Š‡‡˜‡‰”‡ƒ–‡”—„‡”‘ˆ„‡”‡ˆ–•’‘—•‡•ǡ‘”’Šƒ‡† Š‹Ž†”‡ǡ ‰”ƒ† Š‹Ž†”‡ǡƒ†•‹„Ž‹‰•ǡ™Š‘™‡”‡•‘•—††‡Ž›ƒ†—‡š’‡ –‡†Ž›–Š”—•–‹–‘‰”‹‡˜‘—• ‘—”‹‰Ǥ

‘™ƒ”‡™‡–‘„‡ ‘ˆ‘”–‡†ǫŠƒ–’‡”•’‡ –‹˜‡ ƒ’”‘˜‹†‡—•™‹–Š‡ ‘—”ƒ‰‡‡–ƒ† ‘ˆ‹†‡ ‡–‘‘˜‡ˆ‘”™ƒ”†ƒ†‘–„‡’ƒ”ƒŽ›œ‡†„›–Š‡ ŠƒŽŽ‡‰‡•™‡ƒ”‡ˆƒ ‹‰ǫshiva

Š‡–Š‡”‡‘™‡†‘•Š ƒ‡•Š‹˜ƒ‘ˆǤǤǡƒ˜ ǤǤ‘Ž‘˜‡‹– Š‹™ƒ••‹––‹‰ ˆ‘”Š‹• ™‹ˆ‡ǡ–™‘‰”‡ƒ–”ƒ„„‹‹ ˆ‹‰—”‡•ǡƒ˜‹–œ Š‘ —–‡”ƒ†ƒ˜‹ Š‘•‡‹–œǡ™‡”‡’”‡•‡–aveilus ƒ––Š‡•ƒ‡–‹‡Ǥ ‘˜‡”•ƒ–‹‘‡•—‡†”‡˜‘Ž˜‹‰ƒ”‘—†ƒ“—‡•–‹‘–Šƒ–™ƒ•’‘•‡†ƒ•–‘ ™Š›‘‡‹•‹ ‘˜‡”ƒ’ƒ”‡–ˆ‘”ƒˆ—ŽŽ›‡ƒ”ǡ™Š‡”‡ƒ•™‹–Š–Š‡Ž‘••‘ˆƒ Š‹Ž†ǡ•’‘—•‡‘” •‹„Ž‹‰ǡ‘‡‘—”•ˆ‘”‘Ž›ƒ‘–Šǫ

ƒ˜‡‹–œ•—‰‰‡•–‡†–Šƒ–ƒŽ–Š‘—‰Š‡˜‡”›Ž‘••‹•‹””‡’Žƒ ‡ƒ„Ž‡ǡ‡˜‡”–Š‡Ž‡••‘‡ ƒŠƒ˜‡ ‘”‡ Š‹Ž†”‡‘””‡ƒ””›ƒ‰ƒ‹Ǥ‡ǡ–Š‘—‰Šǡ ƒ‘Ž›Šƒ˜‡‘‡‘–Š‡”ƒ†‘‡ˆƒ–Š‡”ǤŠ‡ ˜‘‹†‘ˆ–Šƒ–Ž‘••‹•‘”‡ƒ —–‡ƒ†Ž‡ƒ˜‡•ƒ‰ƒ’–Šƒ– ƒ‘–„‡”‡•–‘”‡†ƒ–ƒŽŽǤ Chazal, ƒ˜‘Ž‘˜‡‹– Š‹ƒ••‡”–‡†–Šƒ–‡˜‡”›Ž‘••–”—Ž›†‡•‡”˜‡•ƒˆ—ŽŽ›‡ƒ”‘ˆ–Š‡”ƒ’‡—–‹ ‰”‹‡˜‹‰Ǥ Š‘™‡˜‡”ǡ ™‡”‡ ‘ ‡”‡†–Šƒ––”ƒ—ƒ‘ˆ–Š‡†‡ƒ–Š‘ˆƒ Š‹Ž†‘”•’‘—•‡‹••‘‘a — Š generation‘”‡’”‘ˆ‘—†‹‹–••Š‘ ǡ‹ˆ‘‡™‡”‡’‡”‹––‡†–‘‘—”ˆ‘”ƒ›‡ƒ”–Š‡›ƒ›‡˜‡” departs while a new one arrives’ ”‡ ‘˜‡”ǤŠ‡’ƒ”–‹‰‘ˆ’ƒ”‡–•‘•–‘ˆ–‡‹•’ƒ”–‘ˆ–Š‡ƒ–—”ƒŽ‘”†‡”‘ˆŽ‹ˆ‡ǡ™‹–Š Ǥ

ƒ˜ —–‡”‘ˆˆ‡”‡†ƒ‘•–’”‘ˆ‘—†—†‡”•–ƒ†‹‰‘ˆ–Š‹•†‹ Š‘–‘›Ǥ

‹–Š–Š‡’ƒ••‹‰‘ˆƒ’ƒ”‡–ƒ‘–Š‡”Ž‹‹–Š‡ Šƒ‹‘ˆ–Š‡–”ƒ•‹••‹‘‘ˆ‘”ƒŠ‹•‘™ ”‡‘˜‡†Ǥ‡—•–†‡˜‘–‡ƒˆ—ŽŽ›‡ƒ”–‘‘—”‘—”‘™„‡‹‰ˆ—”–Š‡”†‹•–ƒ ‡†ˆ”‘–Šƒ– 1 ‘•–ƒ”˜‡Ž‘—•‘‡–™Š‡™‡•–‘‘†ˆƒ ‡–‘ˆƒ ‡™‹–Š–Š‡‹˜‹‡”‡•‡ ‡Ǥ

Toras Ohel Moshe | Shavuos 5780 19

™‘—Ž†ƒ††–Šƒ–‹•‘–‘Ž›–‘‰”‹‡˜‡ˆ‘”ƒ›‡ƒ”‘˜‡”–Šƒ–Ž‘•– ‘‡ –‹‘ǡ„—–‘”‡ ‹’‘”–ƒ–Ž›–‘’‘†‡”–Š‡‹’‘”–ƒ–”‘Ž‡™‡‡ƒ Š’Žƒ›‹ ƒ””›‹‰–Šƒ–‡••ƒ‰‡ˆ‘”™ƒ”†–‘ –Š‡‡š–‰‡‡”ƒ–‹‘Ǥ‡—•–”‡ƒŽ‹œ‡–Šƒ–™‡–‘‘ƒ”‡ƒ‹†‹•’‡•ƒ„Ž‡Ž‹‹–”ƒ•‹––‹‰ –Š‡™ƒ”–Šǡ˜‹–ƒŽ‹–›ǡƒ†•‹‰‹ˆ‹ ƒ ‡‘ˆ™Šƒ–ƒŽ‹ˆ‡‘ˆ‘”ƒŠ‹•ƒŽŽƒ„‘—–ǡ–Šƒ–„‡‰ƒ͵ǡ͵͵ʹ ›‡ƒ”•ƒ‰‘Ǥ

n epteer o os started alling on• the resort town o two oland ar had arrived he bombs from the German fighters hit the town’s Jewish orphanage. The townsfolk

nderstood the essage ewish lives are worthless nnoent hild or saintl sage  everone was a target everone wold e rdered—or so the ais intended 

On the town’s streets haos ensed no one new where to go what to do he stdents o the ohei ii avith shool were no dierent he rrowed their wa into holes the dg in the grond t when the alling os egan reating gaping raters the realied that it was a tile endeavor

he stdents wanted to lee t it did not ae sense or the stdents to retrn hoe that wold ean traveling rther into oland and loser to eran

nitiall an o the stdents in sall grops egan to tre towards ssia hoping to esape the haos with onl their teillin in hand hai eir iet oined one o these grops hoping to ind transport to the oviet ontr in a near town he soon realied it was an eerise in tilit

he stdents arrived in a sall town late on rida aternoon he loals advised the to ontine their wa to a larger it where the wold have a etter hane o inding transport he ontined their wa to the larger it praing the evening haat servies pon their arrival hen there too the old not ind an transport the ontined their wa waling throgh the night

ead odies were strewn along the roads and hge ires raged near he roads were illinated as i it was idda nd the soon reonsidered their plan realiing that a ew in sight o the eran ighter ets aove was a target he stdents atraed to the shool in two to ae rther plans ro there

the tie the stdents arrived the olish townspeople had eptied the shool o all its ontents t the stdents reained in the town or the igh olidas and the holida o os

he stdents disssed aong theselves what the shold do net arsaw was eing oed the erans and ost o the it was in shales ssia seeed to e ot o reah o the deided to retrn to their respetive hoes

hai eir deided to retrn hoe to hielni ealiing that it wold e wa too dangeros or hi to go train he ontined oot

 2

Toras Ohel Moshe | Shavuos 5780 20

fter a long week haim eir arrie at the home of his ear parents ohel an raham hmel.

haim eir ha been loingl raise in hmielnik as an onl hil. is father wol import grain from his parents’ farm in Wislica. Rochel had a small store where she would sell basi foo items.

haim eir ha wonerfl hilhoo memories of habbos in his hometown. oals wol flok to the man snagoges with the entral hmielniker nagoge oerflowing eah week. Townspeople wol alml stroll throgh the town after their habbat meals stores were shttere an a peaefl ara reigne.

hmielnik was a small town with some twele thosan itiens ten thosan of whom were Jews. As such, Chmielnik had now become a ‘safe’ haven for Jews who lived in nearby towns where the were a minorit taking in thosans of refgees an the kiets were no ifferent. the time haim eir arrie his parents ha moe p to the atti giing their bes to refgees. The treate their gests as famil aring for their nees espite the harsh irmstanes an sharing their meager proisions.

The ong teenager witnesse the Germans foring his learne father to lean the streets of the town an tormenting his mother stripping her of her lielihoo.

The baither ebbe abbi osef ithak hneersohn then in arsaw instrte all the baith stents in the it to fin a wa to go to ilnis ithania. e spplie the fns for the stents to trael an instrte them to onine eerone the knew to go to ilnis too.

The baith stents who arrie safel in ilnis tifll began sening letters to all their friens an aaintanes.

t was on the holia of hankah that a letter arrie in hmielnik written on onion skin paper. t esribe arios was to esape from olan to ithania ia ssia.

ohel gae the letter to the aressee her son. 

hen she learne of the ontents of the letter ohel shaking iolentl tol her son that the letter was srel written b irresponsible stents. t ol not be that the ebbe trl instructed his students to go to Vilnius. “Why would someone send such instructions while we are under German rule, placing our entire family in great danger?” she exclaimed. “It is angeros for s to een keep this letter in or home!”

oe Telegrams an letters began arriing for haim eir reiterating that the ebbe rge eerone to ome to ilnis immeiatel.

ohel thogh still ha her obts. 

s the weeks an as moe along life ner the Germans beame more an more iffilt. Chaim Meir, however, aware of his mother’s great love for him as an only child, was reluctant to isrespet her wish. Thogh anios to leae he wol o so onl with her onsent.

 3

Toras Ohel Moshe | Shavuos 5780 21

In January , a letter arrived from osef Rodal. In a coded message, he too informed Chaim Meir of the Rebbe’s wish that he should come to Vilnius.

osef had assisted Chaim Meir in a time of need during his stay at the school in twock. Chaim Meir, being an only child, was not used to the school’s bare accommodations, and out of despair had resolved to return home. Seeing the sad look on the young lad’s face, Yosef had invited him to stay with him. Chaim Meir now recounted to his mother the care that osef had given him, and how the older student had gone to find a mattress for him, schlepping it across the small town so that he would be comfortable. urely osef had only his best interests at heart.

earyeyed, Rochel agreed to let her son depart to ithuania. While she did not have the strength to go along, she wanted her husband, Avraham hmuel, to go with their son.

hey gathered some personal belongings and readied to depart. 

Rochel hugged her only child, with the knowledge that this could be the last time she would see him for a long time. As they were leaving, she gave him her most precious possession, her wedding ring. “If you find yourself in dire need, use this to bail yourself out,” she said.

Chaim Meir was deeply torn. e knew that he was following the right path departing from his mother, however, when there was no telling what tomorrow would bring, tore his heart to shreds.

In a heavy snowfall and gusty winds, father and son traveled by horse and wagon towards the town of ielce. At times they were forced to push the wagon themselves in the kneedeep snow. hey arrived after more than twelve hours—a trip that usually took a half hour.

he next morning, the father told his son that he could not continue in these conditions.

Chaim Meir, steadfast in his resolve to follow the Rebbe’s directive, embraced his father and took leave of him. e did not know when he would see his father again.

Chaim Meir arrived in Warsaw. here he saw the atrocities perpetrated against the Jewish community by the officers. e headed out of Warsaw with funds provided by a ubavitch chassid at the Rebbe’s instructions. The funds would be enough to pay someone to smuggle him across the olishRussian border.

n the way, he encountered thousands of refugees returning from Russia. hey told him that the Russians were exiling all the Jewish refugees to iberia. In their estimation, living in iberia was worse than living under German rule. hey could not fathom why he was going there . . .

Chaim Meir crossed the border and trekked through Russia, from town to town. he kind Jewish locals supplied him with food and funds to continue his way. e lodged in synagogues, or in the homes of kind Jews who risked their lives to host him.

Arriving at the ubavitch school in Vilnius, he found an atmosphere of orah study. nce again, he was with his friends.

 4

Toras Ohel Moshe | Shavuos 5780 22

n uly , , the SSR reoccupied atvia. Vilnius was a haven for the ews no longer.

The kindhearted apanese consul in ovno, Chiune Sugihara, granted the students transit visas to apan. The students traveled through Russia for twelve days, until they reached Vladivostok, from where they would take a boat to apan.

Chaim Meir never stopped thinking about his parents. pon arriving in Vladivostok, he purchased coffee and some other basic items that he knew they would appreciate and sent these items to them. e also wrote a note telling them that he was well and en route to obe, apan.

The students arrived in obe in late ugust of . They were greeted warmly by the ewish community.

The ukiets made every effort to contact their only child. They were relentless and creative in their efforts.

The first letter that reached their son was addressed to the ewish community of obe. The apanese, who were etremely polite and kind to the new refugees, turned the letter over to the ewish community, who in turn located Chaim Meir amongst the thousands of refugees.

The letter was filled with concern about their son, never making mention of their own  horrendous situation. Their pain at not being able to be with their child seethed through.

In midctober of , as they prepared to attack earl arbor, the apanese felt that it was time for the refugees to leave their country. The only option for the ews was to go to Shanghai, China, an international city that welcomed everyone.

It was at this point that Chaim Meir’s parents lost contact with him. Months passed, and they did not hear from him. They worried that the worst had happened to him. There was no end to their pain.

They tried to reach the Rebbe, who had arrived in ew York on March , , but initially met with no success. n ecember , , however, the parents sent a letter that did eventually reach the Rebbe, seeking information of the whereabouts and condition of Chaim Meir.

Meanwhile, life in Chmielnik became a living hell, as the ermans issued everharsher restrictions and edicts against the ews, making their life unlivable. The ews were herded into a ghetto many began dying from hunger. ews were also banned from listening to the radio and had no clue of what was going on in ermany and the rest of oland. Slowly, however, the ukiets learned through the grapevine of the atrocities the ais were committing they began to fathom what their likely fate would be.

hen ews would set out to escape Chmielnik, the ukiets begged them to promise that if they ever made it to the nited States, they would send regards to their son Chaim Meir, who would surely be with the Rebbe there. They had a picture taken of themselves and sent it to ew York, with the hope that it would reach their son if he ever made it there.

 5 Toras Ohel Moshe | Shavuos 5780 23

In hanhai, meanwhile, Chaim Meir and his riends, too hot to sit in their wool clothes, spent their days in the hot city stdyin in their paamas. hey wold listen to the news comin rom rope, and discssed the ate o their parents and relaties, wonderin whether they wold eer hear rom them aain.

In cheenien, etherlands, a olish natie named Moshe tiel had ecome sort o a middleman etween ews in oland and their relaties elsewhere. he iets in Chmielni ond a way to et in toch with Moshe, asin him to relay a messae to their son. Moshe traeled to the ed Cross oice in the he ae and scceeded in sendin a messae that reached Chaim Meir ater three months assrin him his parents were in ood health and send heartelt reards. Chaim Meir was oiosly oeroyed at the news that his parents were still alie amidst all the atrocities.



Chaim Meir sent a teleram in retrn t nenownst to him y the time it arried they were already en rote to the esteror concentration camp and eentally schwit.

n st , , the stdents athered arond the radio to hear that the war was oer.

t aitch orld eadarters, isas were otained, and the stdents arried on ly , , in an rancisco. hen Chaim Meir y now was years old.

pon arriin, he was reeted with the letter his parents had sent to the ee.

is already roen heart was rther decimated . . . is parents had een painlly tryin to reach him the entire time he was in hanhai . . .

or months pon months, they had not een ale to contact him. ad he made the riht decision to depart rom them hat eer happened to them old he eer see them aain

During his free time, Chaim Meir would scour the lists of survivors searching for his parents’  names. ach time he ailed to ind their names, memories o his departre rom his parents resraced, alon with renewed pain.

e treasred the pictre his parents had sent him in a letter, the pictre that they too especially or him. It was his last iss rom them he sensed in it their deep loe or him.

scholar o note, Chaim Meir too chare o the yoner stdents at aitch orld  eadarters. e started delierin deep lectres on almdic concepts and wold oten discss scholarly topics with the tre ee, ai Menachem Mendel chneerson, the son inlaw o the ee.

In , Chaim Meir traeled to ray to meet a yon woman named sther. sther had immirated rom islica, oland, to Monteideo, ray, in . Chaim Meir and sther married seeral months later. hortly thereater the yon cople relocated to ew or, where sther ae irth to their irst child.

he shenaic cstom is not to name a child ater a liin indiidal. ith no inormation yet as to his parents’ fate, Chaim Meir asked the Rebbe whether they should name the 6

Toras Ohel Moshe | Shavuos 5780 24 newborn child after his mother he Rebbe responded in the affirmative he was named Rochel

t was then that Chaim Meir knew that she had died at the hands of the ais Chaim Meir, like his parents before him, made his children the center of his life e dedicated his life to making them happy

e never spoke of the deep pain tucked away in his heart, about the great loss and pain he felt because he had left his parents behind eldom did he talk about the atrocities he witnessed during the war nly on the holiday of urim would he tell of the miracles he eperienced  when he escaped from oland to Russia to ithuania

habbat after habbat in the early s, sounds of biblical verses and hymns, led by a young rabbi with a booming voice, brought more than students to their feet he singing was the highlight of the night at the Chabadubavitch center at C Rabbi erachmiel and Rochel Ruchie tillman—a couple about the same age as the students they were servicing had oined Rabbi aruch hlomo and Miriam Cunin at this first Chabad ouse established on a college campus

ewish students would flock to the center in search of meaning ogether with Rabbi hlomo chwart, erachmiel would dance and sing with the crowd for hours he girls danced in circles on one side of the partition, the boys on the other

ollowing the uplifting prayer services, the students would go upstairs for the habbat meal hey would sing the song welcoming the habbat angels, partake of the traditional habbat foods, and listen to chassidic tales and words of orah wisdom Many would remain after the race fter Meals and oin the discussions that lasted until the wee hours of the morning

Many students had not been inspired by their previous eperiences with udaism ow they were hooked on these dynamic habbat services hey made the Chabad center their second home ome students changed their lives dramatically, but all came away with more awareness of their ewish heritage

Ruchie tillman, the daughter of Rabbi Chaim Meir, the namesake of his mother, Rochel, soon took over the reins of the center, becoming its backbone and chief coordinator he would regularly confer with her parents in ew ork heir insight had shaped her outlook on life now she always looked to them for inspiration and guidance in her new position

ndoubtedly, living on opposite ends of the country with limited communication was a difficult transition for both the firstborn daughter and her parents

For many years, the Bukiet family had spent the summer months with Rabbi Bukiet’s school at Camp an srael in the Catskills here, Rabbi Chaim Meir would continue to mentor his students and deliver his almudic lectures

hortly after the tillmans arrived in California, Ruchie learned that her father’s school would not be going to the Catskills that year Rabbi Chaim Meir, who was known never to waste time, and for his phenomenal dedication to teaching, wondered what he would do the entire

7

Toras Ohel Moshe | Shavuos 5780 25 summer Ruchie immediately told her father that this was a reat opportunity for her father, mother, and siblins to come isit her in estwood for the summer

e did not like the idea but decided to ask the adice of the Rebbe, Rabbi enachem endel chneerson, who had some twenty years earlier succeeded his fatherinlaw, Rabbi osef itchak chneersohn

he net day Ruchie ot a call Rabbi haim eir was emotional and shaken as he relayed the Rebbe’s response: “I will mention you at the resting place [of my fatherin law, for a blessing].” he Rebbe then added two words in ebrew “It’s worthwhile [for you to travel to California].”

“This is monumental,” Rabbi Chaim Meir told his daughter. “I have a gut feeling that this response means that the trip will hold great meaning for me.”

Ruchie okingly responded, “Of course it will have great meaning; you will be visiting your dauhter in alifornia, and you will hae a chance to meet and influence hundreds of campus students at the Chabad House,” she said.

Flyin to alifornia with four children was prohibitiely epensie, so the Bukiets made plans to o by rail, ironically retracin the route that Rabbi haim eir had taken years ao when he arried from hina

he train ride was a disaster, chasin four rowdy children, feedin them, dressin them, and listenin to incessant nain for another oke from the food car, and arried in os neles on hursday afternoon utterly ehausted, with the patriarch of the family not lookin too well

orried that her father needed to rest, Ruchie decided to postpone the plans for her father to spend time at the Chabad House, offering instead to make that week’s Friday night Shabbat meal at their home

Rabbi haim eir, howeer, was adamant that his dauhter maintains the plan for him to spend time with the students. “I did not come here to change scheduled plans at the Chabad House!”

he sun set on ayley enue oerlookin the campus tudents piled in and casually reeted the youn habad emissaries hat niht, howeer, somethin was different here was an elderly man, with a distinuished appearance and neatly rounded beard is smile was loin, contaious and disarmin

he crowd danced that niht, like eery habbos, with palpable oy s for Rabbi haim eir, he danced alon iorously, as if the train ride had neer happened

fter the electrifyin prayer serices, the crowd athered around the habbat table Rabbi haim eir insisted on sittin amon the crowd and found himself net to a youn student



8

Toras Ohel Moshe | Shavuos 5780 26

The students waited for the elderly rabbi to speak to them. He thought he was speaking in nglish but kept lapsing into iddish. The crowd, transfied by his enthusiasm and passion, caught the gist of his words—they did not understand more than the general idea.

Teddy wasman, or Tuvia, as they called him, did understand everything the rabbi was saying. He had learned iddish from his late grandfather, Chaim aar Rutkavetsky.

Tuvia had been one of the first students to become a regular at the weekly Friday night prayer services and Shabbat meal, and this was going to be his last Shabbat at C, as he was headed to ermany to continue his studies there.

In Rabbi Chaim Meir’s native tongue, Tuvia struck up conversation with him. The rabbi was amaed to find a young college student conversing with him in iddish.

Tuvia asked Rabbi Chaim Meir where he was from. “I am from a place you’ve never heard of,” he answered. “It’s a small town called Chmielnik.”

“Chmielnik!,” responded Tuvia. “I know that town . . .”

Chaim aar Rutkavetsky had immigrated to the United States in 1913. Chaim Lazar’s father, a soldier in the czarist army, had been stationed in Chmielnik and married a local, Tuvia’s grandmother.

Tuvia spent many hours with his grandfather, who described to him in detail, the town, the people who lived there and its history. Tuvia was a sponge; once he heard something, he never forgot it. He described to the stunned rabbi the town he had grown up in, down to the very last detail.

Tuvia’s fascination with the town had led to his involvement with the Chmielnik Society. The society was mostly comprised of elderly Chmielnik natives who had emigrated before . From across the globe, they would gather to discuss and reminisce about their town of old. They had a newsletter, and even published a book to remember their beloved town and its ewish citiens.

For the rest of the evening, the two discussed the town, evoking memories from Rabbi Chaim Meir’s childhood. The beauty of Shabbat in the town was at the center of the discussion; it always was, in a discussion of Chmielnik.

Rabbi ukiet confided to Tuvia the thoughts that constantly haunted him: id his mother die in anguish because her son was not at her side id she feel to her very last moment that he had abandoned her

“You know something,” Tuvia said, “there is a Chmielnik Society meeting this week. Maybe someone who knew your parents will be there.”

Rabbi ukiet was eager for every opportunity to meet someone from Chmielnik. Maybe he would meet someone who knew his parents’ final fate. Maybe someone could give him information about their lives during the years that he was in Asia. Maybe, maybe . . . “Where can I reach you?” Tuvia asked. “What is your daughter’s telephone number?” The rabbi,

9

Toras Ohel Moshe | Shavuos 5780 27 thinking that Tuvia wanted to write down the number, shuddered at the thought that someone would desecrate the Shabbat to do something for him. Tuvia noticing his hesitation assured him he had a strong memory and would remember it by heart. Reassured, he gave Tuvia the number.

The two went to the Chmielnik Society meeting, where Rabbi Chaim Meir was greeted as the grandson of Chaim the ritual slaughterer. Rabbi Chaim Meir had never known his grandfather, after whom he was named, and he was delighted to meet those who had known him personally.

Some of the elders knew his mother, and identified his home as “Pinezowska, near the pump.” The mostly elderly crowd invited Rabbi Chaim Meir to address the meeting. The bearded rabbi, who reminded the assembled of how their parents had appeared, told the crowd of the great pain he eperienced during the olocaust. e described his own rehabilitation through ewish teachings.

Tears were falling on many faces as the assembled listened to the orphan, who now had a growing family of his own in the land of opportunity and assimilation.

“We need to let Gd into our lives,” he said, choking on tears. “By adding light into the world, with one divine precept one mitzvah at a time, we need to let d into our lives. We need to connect to our parents, their ways, what they stood for, even though we are far away from our hometown in this country of freedom.”

The crowd was very moved, and word got around, in the closeknit world of Chmielnik natives, of Chaim the ritual slaughterer’s grandson’s appearance at the Society’s meeting.

“This is Rochel from Chmielnik,” the caller told Ruchie Stillman. “I would like to meet the rabbi from Chmielnik.”

It was Rochel Scheiber, whom Rabbi Chaim Meir remembered as an intimate friend of his mother. and arranged to meet at the Chabad ouse.

Rabbi Chaim Meir, looking forward to the meeting as an honor and a matter of great importance, dressed his young children in their finest clothing, and went to the Chabad ouse.

Rochel Scheiber, a feisty and energetic woman, entered with cane in hand. She had been a  member of a ewish group of partisans that had fought the erman army from the forests. The mark of a bullet hole was visible in her neck. She was a fighter, and to those ust meeting her it looked as if she was responsible for the death of many azi soldiers.

Rochel had been a good friend of Rochel ukiet. She had held the young Chaim Meir as a small child and watched him grow up. She knew the great love the mother and son had for each other.

“They came three times to round up the Jews of Chmielnik,” Rochel said to those gathered to meet her. “The first time, they rounded up many of the community leaders and Torah scrolls, locked them in one of the study halls, and burnt the building. That was their announcement that they had arrived.

 10

Toras Ohel Moshe | Shavuos 5780 28

“My husband, daughter and I were in the same train car as Rochel and vraham Shmuel on the way to the reblinka concentration camp. eople were dyeing like flies; we were treated worse than animals.”

Rochel said that she noticed that on turns, the train would slow down. “I told my friend Rochel that the next time it slows down, we are going to jump out of the window. She told me, ‘I have no strength; how will I jump out, hide in forests, and be always on the run?’

“Hours later, the train slowed down as it turned a corner. I told Rochel, ‘I am going to jump.’

“Rochel spun me around to look straight into my eyes and said, ‘If you ever meet Chaim Meir, tell him I left a remembrance on this world.’”

Rabbi Chaim Meir said nothing. It was apparent that he was digesting the message. His mother had left a remembrance in the world. He was the remembrance.

In her final moments, his mother was not upset that he had left her. She was glad to leave behind an eternal remembrance and legacy.

Rabbi Chaim Meir escorted Rochel to the door solemnly. eaving the Chabad House, his face was that of a changed person, a son with intimate knowledge of his mother’s last message to him. It was a message of love and assurance that his success in this world is of utmost importance to his parents.

 •



Š‹•‹•ƒ–ƒŽ‡‘ˆ‘—”’‡‘’Ž‡Ǥ

We each represent ‘a remembrance’ for generations past.

Š‡ ŠƒŽŽ‡‰‡•–Š‡›ˆƒ ‡†ƒ†–Š‡Ž‘˜‡ƒ††‡˜‘–‹‘–Šƒ–’‡‡–”ƒ–‡†–Š”‘—‰Š–Š‡‘•– †‹ˆˆ‹ —Ž–‘ˆ–‹‡•ƒ† ‹” —•–ƒ ‡•‹•™Šƒ–ˆ—•‡†‹–‘‘—”˜‡”›„‡‹‰•ƒ† ‘• ‹‘—•‡•• –Š‡‡–‡”ƒŽƒ†’‘™‡”ˆ—Ž‡••ƒ‰‡‘ˆ–Š‡‘”ƒŠƒ†‹••‹‘™‡”‡ ‡‹˜‡†ƒ–‹ƒ‹Ǥ

‡—•–‡ƒ Š–ƒ‡•‘Žƒ ‡‹–Š‡ˆƒ ‡‘ˆƒŽŽ–Š‡†‹ˆˆ‹ —Ž–‹‡•™‡ƒ›ˆƒ ‡ǡ‹‘™‹‰–Šƒ–™‡ are the ‘remembrance’ of those dear ones who inspired us in this roleǤ

Š‡ˆ‘”‰‹‰ƒŠ‡ƒ†–Š”‘—‰Š–”‘—„Ž‡•‡”‡Ž›ƒ’Ž‹ˆ‹‡•‘—”•–”‡‰–Š•Ǥ

†™‡—•–‡˜‡”ˆ‘”‰‡––Šƒ–‹ˆ™‡”‡ƒ‹•–‡ƒ†ˆƒ•–‹‘—”‘„Ž‡‰‘ƒŽ•ǡ™‡–‘‘™‹ŽŽ–ƒ‡ comfort in leaving upon this earth, after we depart, worthy ‘remembrances’, who will bear –Š‡–‘” Š–Šƒ–™ƒ•‹‰‹–‡†͵ǡ͵͵ʹ›‡ƒ”•ƒ‰‘–Šƒ–•–‹ŽŽ‹ŽŽ—‹ƒ–‡•–Š‡™‘”Ž†™‹–Š‹–•„”‹ŽŽ‹ƒ ‡ ƒ†™ƒ”–ŠǤ

11

Toras Ohel Moshe | Shavuos 5780 29 Dibra 5 &10

Rabbi Moshe Grosberg עשרת הדברות

 Ǧ   עשרת   הדברות       

         ǫ ͳͲ  ͸ͳ͵     Many people think theǫ 10 commandments are:

          Do you agree or disagree? Why or Why not? 

  

             ͳͲ ǡ ET’S MAKE SURE WE      Ǥ      ͳͲ    Ǥ

עשרת   הדברות

    Ǥ עשרת הדברות

   רש"י שמות כד:יב   ǣ כל שש מאות ושלש עשרה מצות בכלל עשרת הדברות הן All 613 commandments are included in the  .עשרת הדברות

   ™Šƒ–™ƒ›ƒ”‡ƒŽŽ–Š‡‹–œ˜‘•‹ Ž—†‡†‹–Š‡•‡”‡• ƒ†‹„”‘•ǫ  CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 1

Toras Ohel Moshe | Shavuos 5780 31 BEFORE WE ANSWER THIS - LET’S FIRST THINK ABOUT THEIR STRUCTURE

?STRUCTURED עשרת הדברות HOW WERE THE

Like many things, often there is more than one opinion. We will be operating with the widely accepted opinion. If interested, see Appendix 1 on p.7 for another opinion recorded in the Mechilta.

מכילתא דר' ישמעאל כ:יד

כיצד נתנו עשרת הדברות? ה' על לוח זה וה' על לוח זה. ‘™™‡”‡–Š‡‡ ‘ƒ†‡–•‰‹˜‡ǫ

‹˜‡‘‘‡–ƒ„Ž‡–ƒ†ˆ‹˜‡‘ –Š‡‘–Š‡”Ǥ

אנכי ה' אלקך…. לא תרצח

לא …יהיה †‘ לך אלהים אחרים על פני”—‘›†”‘‡Š–ƒ …. לא ”‡†”—תנאף –‘‘

.…before meלא תשא others שם of ה' godsאלקך לשואYou shall not.… have לא תגנב ›”‡–Ž—†ƒ–‹‘ –‘‘

‘‘–‹†ƒ’Ȁ•–‡ƒŽ ‘‘–•™‡ƒ”‹–Š‡ƒ‡‘ˆ ƒ•Š‡›‘—” ‘†‹ זכור את יום השבת.…vain לקדשו…. לא תענה ברעך עד שקר

.…it כבדsanctify אתday toאביך ואת אמךRecall the .… Sabbath לא תחמד…. ••‡–‹™‡•Žƒˆ”ƒ‡„–‘‘

Do not covet/desire…. Honor your father and mother….

 POINTS TO PONDER

       ǫ   CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 2

Toras Ohel Moshe | Shavuos 5780 32 MANY ARE TEMPTED TO DIVIDE THEM INTO THESE 2 CATEGORIES

בין אדם למקום בין אדם לחבירו

‡–™‡‡ƒƒ†Š‹•‡‡”• ‡–™‡‡ƒƒ† ‘†         ISSSIN

       ǫ  ǫ דברה     ’ ǫ  Ǧ  ǫ 

       ǫ בין אדם ליוצריו בין אדם לחבירו

‡–™‡‡ƒƒ†Š‹•‡‡”• ‡–™‡‡ƒƒ†Š‹•”‡ƒ–‘”•                Ǥȋ   Ȍ   Ǥ

       CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 3

Toras Ohel Moshe | Shavuos 5780 33 RE THE T TLETS RELTE IF S H

THE MEIRI BASING HIMSELF ON THE MECHILTA SEES A COMMON THEME CONNECTION BETW SEE ENI          Ǥ      ǡ  

 בין אדם ליוצריו מאירי ע"פ מכילתא בין אדם לחבירו 

אנכי ה' אלקך…. לא תרצח

‘‘–—”†‡” ƒ–Š‡‘”†›‘—” ‘†… לא יהיה לך אלהים אחרים על פני….  לא תנאף

‘‘– ‘‹–ƒ†—Ž–‡”›  ‘—•ŠƒŽŽ‘–Šƒ˜‡‰‘†•‘ˆ‘–Š‡”• לא תשא שם …me ה' אלקך beforeלשוא….  לא תגנב

‘‘–‹†ƒ’Ȁ•–‡ƒŽ  ‘‘–•™‡ƒ”‹–Š‡ƒ‡‘ˆ  Hashem your God in vain…. זכור את יום השבת לקדשו…. לא תענה ברעך עד שקר

 ‘‘–„‡ƒ”ˆƒŽ•‡™‹–‡•• ‡ ƒŽŽ–Š‡ƒ„„ƒ–Š†ƒ›–‘•ƒ –‹ˆ› כבד את אביך .…itואת אמך….  לא תחמד….

Do not covet/desire….  Honor your father and mother…. 

 N ITS RRESNIN דברה HT N THEE N FIN ETEEN EH דברה

CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 4

Toras Ohel Moshe | Shavuos 5780 34 RE THERE RELL דברות H N

IF EH TLET RERESENTS TERILL IFFERENT TE F RELTINSHI RE IN FT NL RINILES HSE ERESSIN HNES עשרת הדברות ERHS THE EENIN N THE RELTINSHI IN HIH IT IS EIN ERESSE

בין אדם ליוצריו בין אדם לחבירו T

אנכי ה' אלקך…. R E לא תרצח

‘‘–—”†‡” ƒ–Š‡‘”†›‘—” ‘†…

לא יהיה לך אלהים אחרים על פני…. Don’t Betray Sacred לא תנאף R

‘‘– ‘‹–ƒ†—Ž–‡”› ‘—•ŠƒŽŽ‘–Šƒ˜‡‰‘†•‘ˆ‘–Š‡”• before me…

לא תשא שם ה' אלקך לשוא…. Don’t Misappropriate the Other לא תגנב

‘‘–‹†ƒ’Ȁ•–‡ƒŽ ‘‘–•™‡ƒ”‹–Š‡ƒ‡‘ˆ Hashem your God in vain….

זכור את יום השבת לקדשו…. T T לא תענה ברעך עד שקר R

‘‘–„‡ƒ”ˆƒŽ•‡™‹–‡•• ‡ ƒŽŽ–Š‡ƒ„„ƒ–Š†ƒ›–‘•ƒ –‹ˆ› it….

כבד את אביך ואת אמך…. R לא תחמד…. S L

Do not covet/desire…. Honor your father and mother….

     CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 5

Toras Ohel Moshe | Shavuos 5780 35 עשרת הדברות OM O

Š‡ˆ‹”•–ˆ‘—”’”‹ ‹’Ž‡•ƒ”‡ƒ„‘—–‡•–ƒ„Ž‹•Š‹‰–Š‡‡ ‡••ƒ”›„‘—†ƒ”‹‡•‹”‡Žƒ–‹‰–‘ƒ‘–Š‡”Ǥ‡ respect ƒ‘–„‡‰‹ƒ”‡Žƒ–‹‘•Š‹’™‹–Šƒ‘–Š‡”‹ˆƒ›‘ˆ–Š‡•‡ƒ”‡˜‹‘Žƒ–‡†Ǥƒ ŠŽ‡˜‡Žƒ††•ƒ‘–Š‡” ”‹–‹ ƒŽ component of the other’s personhood and existence. This represents basic  –‘™ƒ”†• –Š‡ ‘–Š‡”Ǥ serespect  Š‡ˆ‹ƒŽ‡ ‡••ƒ”› ‘’‘‡–‹•ƒƒ —”ƒ–‡”‡ ‘‰‹–‹‘‘ˆ‘‡•‡Žˆ‹Ǥ‡Ǥ Ǥ‘—ƒ”‡‘– your creator nor do you occupy your peer’s station in life.respect You have your own unique station in life.   ƒ —”ƒ–‡”‡ ‘‰‹–‹‘‘ˆ‘‡•‡Žˆ ‘—’Ž‡†™‹–Šƒ†‡‡’ ˆ‘”–Š‡‘–Š‡”ƒ†–Š‡–Š‹‰•–Šƒ––Š‡› are the ondationa rincipes or עשרת הדברות ǡ‹•–Š‡ˆ‘—†ƒ–‹‘ˆ‘”‡•–ƒ„Ž‹•Š‹‰Š‡ƒŽ–Š›ƒ†ˆ”—‹–ˆ—Ž”‡Žƒ–‹‘•Š‹’•Ǥ heŠ–‹™›ˆ‹–‡†‹›Ž‡•‡–‹ estaishin eanin reationships ith oth or creators and peers Š‡ ‘”ƒŠ ‹• ƒ„‘—– ”‡Žƒ–‹‘•Š‹’•Ǥ

CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 6

Toras Ohel Moshe | Shavuos 5780 36 D DSS OO O S O BS

מכילתא דר' ישמעאל כ:יד

וחכמים אומרים: עשרה על לוח זה ועשרה על לוח he saes say זה, שנ' )דברים ה יט( "את הדברים האלה דבר ה' – ויכתבם על שני לוחות אבנים", ואומר )שיר ȋŠ‡›™‡”‡‰‹˜‡Ȍ–‡‘‘‡–ƒ„Ž‡–ƒ†–‡‘ –Š‡‘–Š‡”Ǥ•‹–‹•™”‹––‡ȋ‡˜ƒ”‹ͷǣͳͻȌ̶Š‡•‡–Š‹‰•ȋ–Š‡–‡ השירים ד ה( "שני שדיך כשני עפרים תאומי ‘ƒ†‡–•Ȍ–Š‡‘rd spoke … And He wrote them on two צביה" ואו' )שיר השירים ה יד( "ידיו גלילי זהב ‡”ƒ•–•ƒ‡”„‘™–”—‘Ǥ̶†ȋ‘‰‘ˆ‘‰•ͶǣͷȌ̶‡‘–•ˆ‘•–‡Ž„ƒ– ממולאים בתרשיש". ǡ–™‹•‘ˆƒ‰ƒœ‡ŽŽ‡Ǥ̶†ȋ „‹†ǤͷǣͳͶȌȋ̶Š‡–ƒ„Ž‡–••™ƒˆ‘™–‡‹Ž ‘ˆȌ ‹•Šƒ†•ƒ”‡™Š‡‡Ž•‘ˆ‰‘Ž†ǡ•‡–™‹–Š‡‡”ƒŽ†•Ǥ̶ǤǤǤ 

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דברה D S OSOD דברה D

מכילתא דר' ישמעאל כ:יד

כיצד נתנו עשרת הדברות? ה' על לוח זה וה' על לוח זה ‘™™‡”‡–Š‡–‡ ‘ƒ†‡–•‰‹˜‡ǫ ‹˜‡‘‡ƒ Š–ƒ„Ž‡–Ǥ כתיב Ǥ"אנכי ה' אלהיך" וכנגדו "לא תרצח", מגיד הכתוב שכל מי ששופך דם – מעלה עליו הכתוב כאלו ממעט בדמות המלך; משל למלך בשר ודם ŽŽƒŠ•—‘ǡ̶ƒ†‘’’‘•‹–‡‹–̶†‘ ”—‘›†”‘‡Š–ƒ ̶‡––‹”™•‹– שנכנס למדינה, והעמיד לו איקונות ועשה לו צלמים •‹†‘‘Ž„‰‹ŽŽ‹’•–ƒŠ–•—•‡•‹”’’ƒ‡”—–’‹” ›„‡”‡Š™ǡ̶ŽŽ‹–‘ וטבעו לו מטבעות; לאחר זמן כפו לו איקונותיו, Ǥ‰‹‡Š–ˆ‘••‡‡‹Ž‡Š–̶‰‹Š•‹‹‹†̶‘––—‘ƒ–ƒ– שברו לו צלמיו ובטלו לו מטבעותיו ומיעטו בדמותו ‡ǡ•‡–•—’ ‹˜‘”’ƒ•”‡–‡†‘‘Ž„†ƒŠ•‡Žˆˆ‘‰‹ǣ›‰‘Žƒƒ של מלך; כך, כל מי שהוא שופך דמים – מעלה ‹•‹‘ •–‹†ƒǡƒ‡•‹ƒ‰‡•‘ˆŠ‹•‡ŽˆǡˆŽ‡•‹Šˆ‘•‡—–ƒ–• עליו הכתוב כאלו ממעט בדמות המלך, שנ' Ǥˆ–‡”•‘‡–‹‡ǡ–Š‡›—’•‡–Š‹••–ƒ–—‡•ǡ„”‡ƒŠ‹•••‡‡‹Ž•‹Š )בראשית ט ו( "שֹׁפְֵך דַּ םהָאָדָ םבָאָדָ םדָ מֹו יִשָ פְֵך – ‡Š–ˆ‘••‡‡‹Ž‡Š–̶Š•‹‹‹†̶†ƒ—•‹‘ •‹Š‡—Žƒ˜‡†ǡ•‡‰ƒ‹ כִיבְּ צֶלֶם אֱֹלהִ ים עָשָ ה אֶ ת הָאָדָ ם". ̶‰‹Š•‹‹‹†̶‘–†‘‘Ž„‰‹ŽŽ‹’••‡–ƒ—“‡‡”—–’‹” Ǥ‹‡™‹•‡ǡ‰‹ –Š‡Ž‹‡‡••‘ˆ–Š‡‹‰ǡƒ•‹–‹•™”‹––‡ ȋ ‡‡•‹•ͻǣ͸Ȍ̶‡™Š‘ •’‹ŽŽ•–Š‡„Ž‘‘†‘ˆƒŠ‹•„Ž‘‘†•ŠƒŽŽ„‡•’‹ŽŽ‡†ˆ‘”‹–Š‡‹ƒ‰‡ ‘ˆ ††‹† ‡ƒ‡ƒǤ̶   CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 7

Toras Ohel Moshe | Shavuos 5780 37 O’D דברה D S OSOD דברה D

מכילתא דר' ישמעאל כ:יד כתיב "לא יהיה לך" וכתיב כנגדו "לא תנאף", מגיד הכתוב שכל מי שעובד עבודה זרה – מעלה עליו הכתוב כאלו מנאף אחר ›‹•†‘‰”‡Š–‘›ƒ—‘›‘–—‡„–‘ŽŽƒŠ•‡”‡Š̶‡––‹”™•‹– המקום, שנ' )יחזקאל טז לב( "האשה ‘‹–ƒ†—Ž–‡”›ǡ̶™Š‡”‡„› –‘ŽŽƒŠ•—‘ǡ̶ƒ†ǡ‘’’‘•‹–‡‹–ǡ̶‡ ‡•‡”’ המנאפת תחת אשה תקח את זרים", וכתוב Ǥ•‹–‹•›”‡–Ž—†ƒ‘––—‘ƒ–ƒ–•‹›”–ƒŽ‘†‹–ƒŠ–•—•‡•‹”’’ƒ‡”—–’‹”  )הושע ג א( "ויאמר ה' אלי עוד לך אהב ‡‘ˆ–Š‡Ȍƒ†—Ž–‡”‘—• ‡••‡›”‡˜‘—ƒ”‡–Š‡ȋȋœ‡‹‡Žͳ͸ǣ͵ʹȌ̶‡––‹”™ אשת אהובת רע ומנאפת וגו'". ǡ™Š‘ȋ–Š‘—‰ŠȌŽ‹˜‹‰™‹–ŠŠ‡”Š—•„ƒ†ǡȋ•–‹ŽŽȌ–ƒ‡•ƒ‘™ •–”ƒ‰‡”•ǡ̶ƒ†ȋ ‘•Š‡ƒ͵ǣͳȌ̶†–Š‡‘”†•ƒ‹†ƒ‰ƒ‹–‘‡ǣ̶ ‘ƒ† Ž‘˜‡ƒ™‘ƒ„‡Ž‘˜‡†„›Š‡”Š—•„ƒ†ǡƒ†’Žƒ›‹‰–Š‡Šƒ”Ž‘–—†‡” Š‹—Œ—•–ƒ•–Š‡‘”†Ž‘˜‡•–Š‡ Š‹Ž†”‡‘ˆ •”ƒ‡Žǡ™Š‹Ž‡–Š‡›–—”–‘  כתיב "לא תשא את שם ה' אלהיך לשוא " וכנגדו כתיב "לא תגנוב ,"מגיד הכתוב שכל Ǥ̶ –‡•†‘‰”‡Š–‘ מי שהוא גונב, לסוף בא לידי שבועת שוא, It is written “Do not swear with the name of Hashem your God in שנ' )ירמיה ד:ט( "הגנוב רצוח ונאוף והשבע •—•‡•‹”’’ƒ‡”—–’‹” .”vain”, and opposite it “Do not kidnap/steal לשקר ,"וכתיב )הושע ד:ב( "אלה וכחש ‡Š–•ƒ‹ƒ˜‹‰‹”ƒ‡™•‘–‡‘ ŽŽ‹™•Žƒ‡–•Ȁ•’ƒ†‹‘Š™‡‘–ƒŠ– ורצוח וגנוב ונאוף." ‡”‡‹ƒŠ͹ǣͻȌ“‹ŽŽ›‘—‹†ƒ’Ȁ•–‡ƒŽƒ†—”†‡”ƒ† ȋ•‡–‹”™—•‘’ ‘‹–ƒ†—Ž–‡”›ƒ†•™‡ƒ”ˆƒŽ•‡Ž›ǫ”  ”‹’–—”‡ƒŽ•‘™”‹–‡•ȋ ‘•‡ƒ ͶǣʹȌ“[False] swearing, dishonesty, and murder, ‹†ƒ’’‹‰Ȁ–Š‡ˆ– כתיב "זכור את יום השבת לקדשו" וכנגדו כתיב "לא תענה...". מגיד הכתוב שכל מי and adultery”Ǥ שמחלל את השבת, מעיד לפני מי שאמר ǡ̶ƒ†ǡ‘’’‘•‹–‡–‹›ˆ‹– ƒ•‘–›ƒ†Š–ƒ„„ƒ‡Š–”‡„‡‡̶‡––‹”™•‹– והיה העולם, שלא ברא עולמו לששה ימים –ƒŠ–•—•‡•‹”’’ƒ‡”—–’‹” ›„‡”‡Š™‘—•ŠƒŽŽ‘––‡•–‹ˆ›ȋˆƒŽ•‡Ž›Ȍǡ̶ǡ̶–‹ ולא נח בשביעי; וכל מי שמשמר את השבת ‘Š™‹ ‡”‘ˆ‡„•‡‹ˆ‹–•‡–›„‡”‡Š–Š–ƒ„„ƒ‡Š–•‡–ƒ” ‡•‡†‘Š™‡‘ – מעיד לפני מי שאמר והיה העולם, שברא •‹ ‡–ƒ‡” –‘†‹†‡ –ƒŠ–‰‹‡„‘–‹†Ž”‘™‡Š––Š‰—‘”„†ƒ‡‘’• עולמו לששה ימים ונח בשביעי, שנ' )ישעיה ǡƒ†–Šƒ–‘‡›ƒ†Š–‡˜‡•‡Š–‘–•‡”–‘†‹††ƒ•›ƒ†š‹•‹†Ž”‘™ מג יב( "ואתם עדי נאום ה' ואני אל". †ƒ‡‘’•‘Š™‹ ‡”‘ˆ‡„•‡‹ˆ‹–•‡–›„‡”‡Š–Š–ƒ„„ƒ‡Š–•’‡‡‘Š™ „”‘—‰Š––Š‡™‘”Ž†‹–‘„‡‹‰–Šƒ– ‡ ”‡ƒ–‡† ‹•™‘”Ž†‹•‹š†ƒ›• ƒ†”‡•–‡†‘–Š‡•‡˜‡–Š†ƒ›ǡƒ•‹–‹•™”‹––‡ȋ •ƒ‹ƒŠͶ͵ǣͳͲȌ̶‘—ƒ”‡  My witnesses, says the Lord … that I am He. Before Me no god was כתיב "כבד את אביך ואת אמך" וכנגדו כתיב "לא תחמוד", מגיד הכתוב שכל מי שהוא Ǥ̶‡”‡–ˆƒ‡‘‡„ŽŽ‹™‡”‡Š–†ƒ†‡–ƒ‡” חומד, סוף מוליד בן שהוא מקלל את אביו ǡ̶ƒ†ǡ‘’’‘•‹–‡‹–ǡ”‡Š–‘”—‘›†ƒ”‡Š–ƒˆ”—‘›”‘‘ ̶‡––‹”™•‹– ואת אמו, ומכבד למי שאינו אביו. ”‡˜‡‘Š™–ƒŠ–•—•‡•‹”’’ƒ‡”—–’‹” ›„‡”‡Š™ǡ̶–‡˜‘ –‘ŽŽƒŠ•—‘̶ ‘˜‡–•ǡ‹–Š‡‡† ‘‡•–‘„‡‰‡–ƒ•‘™Š‘ —”•‡•Š‹•ˆƒ–Š‡”ƒ† לכך נתנו עשרת הדברות חמשה על לוח זה Š‘‘”•‘‡™Š‘‹•‘–Š‹•ˆƒ–Š‡”Ǥ  וחמשה על לוח זה, דברי ר' חנינא בן hese are the ords o hanina Š‹•‹•™Š›–Š‡‡‘ƒ†‡–•™‡”‡‰‹˜‡ǡˆ‹˜‡‘‘‡–ƒ„Ž‡– גמליאל aie ƒ†ˆ‹˜‡‘–Š‡‘–Š‡”Ǥ

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CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 8

Toras Ohel Moshe | Shavuos 5780 38 בין אדם ליוצריו Michilta’s Connections בין אדם לחבירו

אנכי ה' אלקך…. לא תרצח

‘‘–—”†‡” ƒ–Š‡‘”†›‘—” ‘†… לא יהיה לך אלהים אחרים על פני…. לא תנאף

‘‘– ‘‹–ƒ†—Ž–‡”› ‘—•ŠƒŽŽ‘–Šƒ˜‡‰‘†•‘ˆ‘–Š‡”• before me…. לא תשא שם ה' אלקך לשוא…. לא תגנב

‘‘–‹†ƒ’Ȁ•–‡ƒŽ ‘‘––ƒ‡–Š‡ƒ‡‘ˆ ƒ•Š‡›‘—” God in vain…. זכור את יום השבת לקדשו…. לא תענה ברעך עד שקר

‘‘–„‡ƒ”ˆƒŽ•‡™‹–‡•• Recall the Sabbath day to sanctify it….

כבד את אביך ואת אמך…. לא תחמד….

Do not covet/desire…. Honor your father and mother….

MEIRI’S CONNECTION

הקדמת המאירי לבית הבחירה

וזה אצלי מאמר רבותינו השלמים באמרם על עשרת הדברות שהיו בשני הלוחות חמש בלוח אחד וחמש בלוח שני ואמרו Š‹•‹•–Š‡•–ƒ–‡‡–‘ˆ‘—”ƒ„„‹•™Š‡–Š‡›•ƒ‹† על זה אנכי כנגד לא תרצח וזה ממה שידעת כי הענין הנרמז ‘ƒ†‡–•–Šƒ––Š‡›™‡”‡ͷ ͳͲ‡Š–‰‹†”ƒ‰‡” באנכי הוא מציאות ה' והכופר במציאותו יאמר עליו דרך כי on each tablet. Anochi corresponds to Don’t Murder הוא הרגו כי ציור העדר המציאות יכנה בלשון על שם הריגה. ‡Š–‘–•‡†—ŽŽƒ‹Š ‘Ǥ”‡ƒ‰‹™‘ŽŽ‘ˆ‡Š–‹ ‡š‹•–‡ ‡‘ˆ ƒ•Š‡Ǥ‡™Š‘†‡‹‡• ƒ•Š‡‹• ‘•–‡•‹„Ž›“killing” Him.  ]כמו שאמרו באנשי דור הפלגה אשר בנו מגדל וראשו בשמים אך לא ראו את ה' נצב עליו וכפרו במציאות כל נבדל ונאמר עליהם בדברי השלמים שעשו ע"ז וחרב בידה כביכול כדי להרגו כמו שכבר ביארנו זה בילדותנו בחבור התשובה והוא אמרם שענין אנכי כנגד לא תרצח והוא הענין שרמזנו עליו במס' ברכות בפ' אין עומדין במה שאמרו שם ואולם חי אני אמר לו הקב"ה למשה החייתני בדבריך:[



CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 9

Toras Ohel Moshe | Shavuos 5780 39 ’Cont הקדמת המאירי לבית הבחירה והשלימו המאמר לא יהיה כנגד לא תנאף כי עבודת אלהים  אחרים הוא נמשל בזנות כי הזנות הוא התחלפות צורה עם Lo Yihyeh corresponds to Don’t commit adultery מציאות הצורה המיוחדת לו לבדו וכן אמונת השניות הוא ›–‹–‡‡Š–•‡‰ƒŠ š‡›Ž„‹•‡–•‘›”‡–Ž—†ƒ‡•—ƒ ‡„ בדומה לזה וזהו לשון לא יהיה לך אלהים אחרים על פני ƒ”‘ˆ‹Š”‘ˆ†‡–ƒ‰‹•‡†›Ž‡˜‹•—Ž š‡•ƒ™–ƒŠ– כלומר עם שאינך כופר במציאותי לא תשתף עמי דבר אחר Ǥ‘–‘‘ǡ„‡Ž‹‡˜‹‰‹ƒ‘–Š‡”’‘™‡”›–‹–‡‰‹‡”‘ˆ לעבדו וזה פשוט ǤŠ‡”‡™‘’‡–ƒ”‡–Žƒ•‹Š–”‘ˆ‡Š•ƒ •‡‰ƒŠ š‡ Žƒ‰—ƒ‰‡‘ˆ–Š‡‹„”ƒŠ•—’’‘”–•–Š‹•‘–‹‘ǤŠ‡ Dibrah says “Don’t have foreign gods before me”. ]כבר אמר וזנה אחרי אלהי נכר הארץ וכן יעיד השכל כי ,Meaning even while you don’t deny my existence הזנות הוא התחלפות הצורה הנאותה אליו בזרה ונכריה כמו  .don’t partner with me any other power to worship שביארנו:[ ואמר אח"כ לא תשא כנגד לא תגנב שכל הגונב סופו לישבע  לשקר או רמז למה שדרשו רבותינו דרך צחות והערה בלא Don’t take the name of Hashem your God in vain תשא מלשון משא וכמו שאמרו שלא תהא מתעטף בטליתך corresponds to Don’t Steal for all who steal will והולך וגונב שלא תהא מניח תפלין והולך ומרמה את הבריות come to swear falsely (in Hashem’s nƒ‡ȌǤ שזהו נשיאת שמו של הקב"ה לשוא והוא כענין גנבה גנבת –‘”„‹ʹ‡•‡Š–ˆ‘‰‹†‘’•‡””‘ ‡Š–ǡ›Ž‡˜‹–ƒ”‡–Ž הלב וגנבת הדעת של בריות כגנבת ממון ƒ‡–ƒ‡” –‘†Ž—‘Š•‡‘–ƒŠ–ƒ‡†‹‡Š–‘–‡†—ŽŽƒ ‹ŽŽ—•‹‘‘ˆ„‡‹‰ ‘†ˆ‡ƒ”‹‰ƒ†•–‡ƒŽ‘”†‡ ‡‹˜‡Ǥ ]וכמו שאמרו בתלמוד המערב ברכות פ"ב ה"ג לא לך הימנית †ƒ•‹ŽŽƒ”‹‡Š–‹•‡˜Ž‡•‡Š–’ƒ”™–‘†Ž—‘Š•‡ אלא לאלין דברישך הימנית:[ •‹•‹Š–”‘ˆ‡˜‹‡ ‡††ƒ‹ŽŽ‹ˆ‡”‹‡Š–”ƒ‡™”‘Žƒ‡–• ואמרו אחר זה זכור את יום השבת כנגד לא תענה ברעך עד Ǥ‹ƒ˜‹‡Š•ƒ ˆ‘‡ƒ‡Š–‰‹”ƒ‡„  שקר ראה איך הודיעו כמבואר למביניו סתריהם שהדבר תרמז Recall the Day of Shabbos corresponds to Don’t בענין השבת הוא נופל תחת גדר העדות שהוא מזהיר המעיין ”‘ˆ›‘‹–•‡–‡•ŽƒˆŠ–‹™†‡‹”ˆ”—‘›••‡”’’‘ שלא יעיד בזה עדות שקר בעינו †ƒ‰‹›ˆ‹–•‡–ˆ‘›”‘‰‡–ƒ ‡Š–”‡†—•ŽŽƒˆ•‘„„ƒŠ ™‡ƒ”‡„‡‹‰™ƒ”‡†‘––‘–‡•–‹ˆ›ˆƒŽ•‡Ž›Ǥ ]וכבר אמרו במדרש זה דודי וזה רעי אין רעי אלא הקב"ה שנאמר רעך ורע אביך אל תעזוב:[ וכבד את אביך כנגד לא תחמוד כי החמדה הן חמדת ממון הן חמדת המשך אחר התאוות היא ראש לכל המדות המגונות Honor your Parents corresponds to Don’t Covet for והפחותות וכבר ידעת שהבריות מזלזלות בכבוד האב לפחיתות ƒŽ†‡•‹”‡•ǡ‹•–Š‡ ‹•›Š’”‘›‡‘–‹‡„ǡ‰‹–‡˜‘ ŽŽƒ הבן ולרוע מדותיו Ǥ•–‹ƒ”–”‡– ƒ”ƒŠ ‰‹†ƒ”‰‡†ŽŽƒˆ‘”‡—”‡”‘ˆ ‹‹Žƒ”Ž›‘‡™Š‘†‹•’ƒ”ƒ‰‡•ƒ’ƒ”‡–‹•ƒˆ— –‹‘ ]כמו שאמרו ז"ל יומא פ"ו א' ראיתם פלוני שלמד תורה וכו' Ǥ”‡– ƒ”ƒŠ ”‘‘’ˆ‘ אוי לו לאביו שגדלו וכו' והזהירו שיכבד את אביו בשלמות מדותיו וערבות הנהגותיו:[

 OINTS TO ONER

                ǫ         ǫ      CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 10

Toras Ohel Moshe | Shavuos 5780 40 בין אדם ליוצריו Meiri’s Connections בין אדם לחבירו

אנכי ה' אלקך…. לא תרצח

‘‘–—”†‡” ƒ–Š‡‘”†›‘—” ‘†… לא יהיה לך אלהים אחרים על פני…. לא תנאף

‘‘– ‘‹–ƒ†—Ž–‡”› ‘—•ŠƒŽŽŠƒ˜‡‘‘–Š‡”‰‘†•„‡ˆ‘”‡ me…. לא תשא שם ה' אלקך לשוא…. לא תגנב

‘‘–‹†ƒ’Ȁ•–‡ƒŽ ‘‘––ƒ‡–Š‡ƒ‡‘ˆ ƒ•Š‡›‘—” God in vain…. זכור את יום השבת לקדשו…. לא תענה ברעך עד שקר

‘‘–„‡ƒ”ˆƒŽ•‡™‹–‡•• Recall the Sabbath day to sanctify it….

כבד את אביך ואת אמך…. לא תחמד….

Do not covet/desire…. Honor your father and mother….



CAMP SPORTS: ASERES HADIBROS: A ROCK SOLID FOUNDATION 11

Toras Ohel Moshe | Shavuos 5780 41 TABLE OF CONTENTS

1 43...... כַּבֵּד אֶתאָבִ יָך וְאֶת אִ מֶ ָך DIBRA #5

 THE COMPARISONS BETWEEN OUR CREATORS ...... 44 2

 3 .45...... כַּבֵּד אֶ תאָבִ יָך וְאֶת אִ מֶ ָך IDEAS BEHIND

 4 46...... כַּבֵּד אֶתאָבִ יָך תוְאֶ אִ מֶ ָך BASIC REQUIREMENTS OF

 CHIYUV VS. KIYUM ...... 49 7

8 50...... לֹא תַּחְ מֹד DIBRA #10

 VIOLATED PURELY THROUGH DESIRE AND FEELING? ...... 51 9 לא תחמד IS

 9 51...... ?לא תתאוה AND לא תחמד WHAT IS THE DIFFERENCE BETWEEN

 AREN’T EMOTIONS JUST NATURAL? ...... 1052

 SAY ABOUT ITS AUTHOR?...... 1254 לא תחמד WHAT DOES

 1355 ...... לא תחמד IDEAS BEHIND



1860 ...... כיבוד אב ואם APPENDIX 1- EXCEPTIONS TO  WITH PARENTS WHO ARE RESHAIM ...... 1961 כיבוד אב ואם APPENDIX 2-

 APPENDIX 3- FULL TEXT OF RAV HIRSCH IN HOREB ...... 2062

 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 כַּבֵּ ד אֶ ת אָ בִ י ָך וְ אֶ ת אִ מֶ ָך IRA

שמות כ:יא

כַּבֵּד תאֶ אָבִ יָך וְאֶ ת אִ מֶ ָך לְמַּעַּן יַּאֲרִ כּון יָמֶ יָך עַּל הָאֲדָמָה אֲשֶ ריְהוָה אֱֹלהֶיָך ןנֹתֵּ לְָך. ‘‘”›‘—”ˆƒ–Š‡”ƒ†›‘—”‘–Š‡”–Šƒ–›‘—ƒ›Ž‘‰‡†—”‡ ‘–Š‡Žƒ†–Šƒ––Š‡›‘—” ‘†‹•ƒ••‹‰‹‰–‘›‘—Ǥ

    ǣ     Ǥ Let’s recall that this Dibra is placed on the first tablet with the other Dibrot that relate to Hashem. The message is that while Hashem is the ultimate creator, He partners with our parents and together they are our earthly creators.

THE GEMARA IN KIDDUSHIN ESTABLISHES:

קדושין ל:

ת"ר שלשה שותפין הן באדם הקב"ה ואביו ואמו T O •–Š‡ƒ‰‡•–ƒ—‰Š–ǣŠ‡”‡ƒ”‡–Š”‡‡’ƒ”–‡”•‹–Š‡ˆ‘”‹‰‘ˆ ƒ’‡”•‘ǣ  

CAMP SPORTS: APPRECIATING YOUR STATION IN LIFE 1

Toras Ohel Moshe | Shavuos 5780 43 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 TE OMARISONS ETEEN OUR REATORS

As a result, the Gemara makes a number of comparisons between Parents and Hashem.

קדושין ל:

ת"ר נאמר )שמות כ, יב( כבד את אביך ואת אמך ונאמר )משלי ג, ט( כבד את ה' מהונך השוה הכתוב The Sages taught that it is stated: “Honor your father and your mother”(š‘†—•ʹͲǣͳͳ), and it is stated: “Honor the Lord with your כבוד אב ואם לכבוד המקום honor of one’s father and mother to the honor of the Omnipresent,wealth”(”‘˜‡”„•͵ǣͻ as theȌǤ –Š‹•ƒ‡”ǡ term “honor” is used in both cases.

נאמר )ויקרא יט, ג( איש אמו ואביו תיראו ונאמר )דברים ו, יג( את ה' Similarly, it is stated: “A man shall fear his motherT and his father” אלהיך תירא ואותו תעבוד השוה —•ͳͻǣ͵ reverence ),of and one’s it is father stated: and “You mother shall fear to thethe reverenceLord your God of ‹–‹˜‡theȋ הכתוב מוראת אב ואם למוראת and OHim you shall serve” (‡—–‡”‘‘›͸ǣͳ͵ȌǤ המקום

נאמר )שמות כא, יז( מקלל אביו ואמו מות יומת ונאמר )ויקרא כד, Likewise, it is stated: “He who curses his fatherT or his mother shall טו( איש איש כי יקלל אלהיו ונשא blessing,be put to death” a euphemism (š‘†—•ʹͳǣͳ͹ for cursing,Ȍǡƒ†‹– ofis one’s stated: father “Whoever and mother curses his God shall bear his sin” (‡˜‹–‹ —•ʹͶǣͳͷȌǤ חטאו השוה הכתוב ברכת אב ואם O לברכת המקום אבל בהכאה ודאי אי אפשר ǡ‹Ǥ‡Ǥǡ™‹–Š”‡‰ƒ”†–‘–Š‡ŠƒŽƒŠƒ–Šƒ– ‘‡™Š‘•–”‹‡•Š‹•ˆƒ–Š‡”‘”‘–Š‡”‹•Ž‹ƒ„Ž‡–‘”‡ ‡‹˜‡ ‘—”–Ǧ O ‹’‘•‡† ƒ’‹–ƒŽ’—‹•Š‡–ǡ וכן בדין ששלשתן שותפין בו  †•‘–‘‘ǡ–Š‡ equating of one’s attitude toward his parents to his ƒ––‹–—†‡–‘™ƒ”† ‘†‹•ƒŽ‘‰‹ ƒŽ†‡”‹˜ƒ–‹‘ǡ

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Toras Ohel Moshe | Shavuos 5780 44 כַּ בֵּד אֶ ת ← ppreciating our tation in ife → לֹא תַּחְ מֹד

 כַּ דבֵּ אֶ ת אָ י בִ ָך וְ אֶ ת אִ מֶ ךָ

ספר החינוך מצוה לג

משרשי מצוה זו, שראוי לו לאדם שיכיר ויגמל חסד למי שעשה עמו טובה, ולא to acnoledge and return indness to people ho יהיה נבל ומתנכר וכפוי טובה שזו מדה ƒ”‘ˆ‰‹––‹ˆ•‹–‹–ƒŠ–•‹–‡†ƒ‘ •‹Š–ˆ‘•–‘‘”‡Š–‘” ere good to him, רעה ומאוסה בתכלית לפני אלקים ‘•”‡’ ואנשים. ǡŽ‡”†—‘ •Ž—ˆ‡–ƒ”‰—ƒ‡„‘––‘†ƒ

„‡ ƒ—•‡–Šƒ–‹•ƒ„ƒ†ƒ†”‡’—Ž•‹˜‡ƒ––”‹„—–‡„‡ˆ‘”‡ ‘†ƒ† ושיתן אל לבו כי האב והאם הם סבת ’‡‘’Ž‡Ǥ היותו בעולם, ועל כן באמת ראוי לו nd he should tae to heart that the father and the mother לעשות להם כל כבוד וכל תועלת שיוכל, are the cause of his being in the orld כי הם הביאוהו לעולם, גם יגעו בו כמה ƒ†Š‡ ‡‹–‹•–”—Ž› יגיעות בקטנתו, ,because the brought him to the orld ˆ‹––‹‰–‘Š‘‘”–Š‡‹‡˜‡”›™ƒ›ƒ†‰‹˜‡‡˜‡”›„‡‡ˆ‹–Š‡ ƒ וכשיקבע זאת המדה בנפשו יעלה ממנה †‡”‘™†ƒ ǡ‡Š–‘– Šƒ”†ˆ‘”Š‹™Š‡Š‡™ƒ•Ž‹––Ž‡Ǥ להכיר טובת האל ברוך הוא שהוא he ill move up from it סבתו וסבת כל אבותיו עד אדם הראשון, to recognie the good of od, lessed be e, ho is his †‘ ‡Š‡ˆ‹š‡•–Š‹•‹†‡ƒ‹Š‹••‘—Žǡ ושהוציאו לאויר העולם וספק צרכו כל cause ימיו והעמידו על מתכנתו ושלמות אבריו, ונתן בו נפש יודעת ומשכלת, ƒ–•”‹ˆ‡Š–Ž‹–—•”‘–•‡ ƒ•‹ŠŽŽƒˆ‘‡•—ƒ ‡Š–†ƒ שאלולי הנפש שחננו האל, יהיה כסוס ȋ†ƒȌǡƒ†–Šƒ–Š‡–‘‘Š‹‘—–‹–‘–Š‡™‘”Ž†̵•ƒ‹”ǡƒ† כפרד אין הבין, ויעריך במחשבתו כמה ǡƒ†ƒ†‡Š‹•„‘†›•–”‘‰ƒ†ƒ„Ž‡›ƒ†›”‡˜‡•†‡‡•‹Š†‡ŽŽ‹ˆŽ—ˆ וכמה ראוי להזהר בעבודתו ברוך הוא. ǡƒ†‰ƒ˜‡Š‹ƒ‹†–Šƒ–‘™•ƒ†Ž‡ƒ”•Ǧˆ‘”†ƒ–•‘– ™‹–Š‘—––Š‡‹†–Šƒ– ‘†‰”ƒ–‡†Š‹ǡŠ‡™‘—Ž†„‡̵Ž‹‡ƒ  Š‘”•‡‘”ƒ—Ž‡™Š‘†‘‡•‘–—†‡”•–ƒ†Ǥ̵†Š‡•Š‘—Ž†–Š‹ ƒ–Ž‡‰–Šƒ„‘—–Š‘™˜‡”›ˆ‹––‹‰‹–‹•–‘„‡ ƒ”‡ˆ—Ž‹Š‹•™‘”•Š‹’ ‘ˆ–Š‡Ž‡••‡†„‡ ‡Ǥ

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Toras Ohel Moshe | Shavuos 5780 45 כַּ בֵּד אֶ ת ← ppreciating our tation in ife → לֹא תַּחְ מֹד

 כַּ דבֵּ אֶ ת אָ בִ י ָך וְ ת אֶ אִ מֶ ָך O



‡•ƒ™‡ƒ”Ž‹‡”ƒ ‘”‘ŽŽƒ”›”‡“—‹”‡‡––‘”‡˜‡”‡’ƒ”‡–•ǤŠ‡‰‡ƒ”ƒ†‡–ƒ‹Ž•‡šƒ –Ž›™Šƒ–ˆƒŽŽ• —†‡”Š‘‘”ƒ†™Šƒ–ˆƒŽŽ•—†‡””‡˜‡”‡ ‡Ǥ קדושין לא:

ת"ר איזהו מורא ואיזהו כיבוד?

 Š‡ƒ‰‡•–ƒ—‰Š–ǣŠƒ–‹•”‡˜‡”‡ ‡ƒ†™Šƒ–‹• Š‘‘”ǫ מורא לא עומד במקומו ולא Reverence of one’s father includes יושב במקומו ולא סותר את דבריו ולא מכריעו ‡Š– following: One may not stand in his father’s ˆ‹š‡†’Žƒ ‡ǡƒ†ƒ›‘–•‹–‹Š‹•’Žƒ ‡ǡƒ†ƒ›  ‘– ‘–”ƒ†‹ –Š‹••–ƒ–‡‡–•„›‡š’”‡••‹‰ƒ  ‘’‹‹‘ ‘–”ƒ”›–‘–Šƒ–‘ˆŠ‹•ˆƒ–Š‡”ǡƒ†Š‡ ƒ›‘– Š‘‘•‡•‹†‡•™Š‡Š‹•ˆƒ–Š‡”ƒ”‰—‡•  ™‹–Š•‘‡‘‡‡Ž•‡Ǥ onor includes כיבוד מאכיל ומשקה מלביש ומכסה מכניס ומוציא •‡˜‹‰‡  Š‹•ˆƒ–Š‡”ˆ‘‘†ƒ††”‹ǡ †”‡••‡•ƒ† ‘˜‡”•Š‹ǡƒ† „”‹‰•Š‹‹ƒ†–ƒ‡•Š‹ ‘—–ˆ‘”ƒŽŽŠ‹•Š‘—•‡Š‘Ž† ‡‡†•Ǥ

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Toras Ohel Moshe | Shavuos 5780 46 כַּ בֵּד אֶ ת ← reciatin our tation in ife → לֹא תַּחְ מֹד

 R R

קדושין לא:

ת"ר מכבדו בחייו...בחייו כיצד? הנשמע בדבר אביו למקום לא יאמר שלחוני The Sages taught: One honors his father in his life… How does he honor בשביל עצמי מהרוני ”‡Š–ƒˆ•‹Šˆ‘†ƒ‘ ‡Š–‘‡ ƒŽ’ƒ‘–•‡‘‰‘Š™‡ǫ‡ˆ‹Ž•‹Š‹‹Š בשביל עצמי פטרוני ǡ–‘Š—””›–Š‡–‡•‡‡„•ƒŠ‡Š‘Š™‘–‡Ž’‘‡’‡Š–‘–›ƒ•–‘†Ž—‘Š• בשביל עצמי אלא כולהו ™‘›‘’—›””— ǣ‡†‡‘›Œ‘—”‡›‘›‘™„‡ŠƒŽˆǡ‘”ǣ‰‘Žƒ ct in this בשביל אבא ǡ‘”ǣŽŽ‘™‡–‘–ƒ‡Ž‡ƒ˜‡‘ˆ–Š‹•„—•‹‡••‘›‘™„‡ŠƒŽˆǤˆŽƒŠ‡„ manner on Father’s behalf, as a mark of respect for his father. ƒ–Š‡”ǡŠ‡•Š‘—Ž†•ƒ›ƒŽŽ‘ˆ–Š‡ƒ„‘˜‡‹–Š‡ˆ‘ŽŽ‘™‹‰ƒ‡”ǣ

 ערוך השולחן יורה דעה ס' רמ:כה

דבר פשוט הוא בגמרא )קידושין לא ב( דחייב that one is oliated to stand for Š‹•ƒ––‡”‹•‘„˜‹‘—•‹–Š‡‰‡ƒ”ƒ  לעמוד מפני אביו ואמו, his arents וזהו בכלל כיבוד. ופשוט  ƒ†–Š‹•‹•‹ Ž—†‡†‹ הוא דצריך לעמוד מלא קומתו. –•—‡‘–ƒŠ–•—‘‹˜„‘•‹– Ǥ”‘‘ •–ƒ†ˆ—ŽŽ›‡”‡ –Ǥ 

 TO SUM UP: KIBBUD INCLUDES:

  ǡ    ǡ  ǡ  ǡ    ǡ  ǡ       ȋ  Ȍ  

As we mentioned, most of these are NOT practical on a daily basis.

R

        ǫ

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Toras Ohel Moshe | Shavuos 5780 47 כַּ בֵּד אֶ ת ← ppreciatin or tation in ife → לֹא תַּחְ מֹד

 F FF

קדושין לא:

אמר רבי אבהו כגון אבימי ברי קיים מצות כיבוד חמשה בני סמכי הוה ליה Šƒ•˜‹‹ǡ›•‘ǡ’”‘’‡”Ž›ˆ—Žˆ‹ŽŽ‡†–Š‡ —•‡ǣ†‹ƒ•—Šƒ„„‹„„ƒ לאבימי בחיי אביו וכי הוה ‡ƒ”ƒ”‡Žƒ–‡•ǣ˜‹‹Šƒ†ˆ‹˜‡•‘• ‡ŠǤ•–‡”ƒ’•‹Š‰‹”‘‘Šˆ‘ƒ˜œ–‹ n et hen abbi bbah, his father, אתא רבי אבהו קרי אבבא during his father’s lifetime who were ordained to issue halakhic”—Ž‹‰•ǡ came an calle at the ate to enter, imi ol himself rn an o רהיט ואזיל ופתח ליה Ǥ†‡‹ƒ†”‘•ƒ™‘‘–‡Š†ƒ ואמר אין אין עד דמטאי to open the oor for him. n before he arrie there, he ol התם ,alrea sa es, es

יומא חד אמר ליה אשקיין •ƒ™‡Š–ƒŠ–‹Š––‘†Ž—‘™”‡Š–ƒˆ•‹Š–ƒŠ–‘• מיא אדאייתי ליה נמנם גחין Ǥ†‡”‘‰‹‰‹‡„ קאי עליה עד דאיתער imi bent ‡†ƒ›ƒ„„‹„„ƒŠ—•ƒ‹†–‘˜‹‹Š‹••‘ǣ ‹˜‡‡™ƒ–‡”–‘†”‹Ǥ איסתייעא מילתיה ודרש .oer an stoo oer him ntil his father aoke אבימי )תהלים עט, א( ǡƒ„„‹„„ƒŠ—†‘œ‡†‘ˆˆǤ”‡–ƒ™‡Š–‹Š–Š‰—‘”„‡Š‡”‘ˆ‡ מזמור לאסף... ˆ‘‡ ƒ”‘ˆ”‡’‡Š –Š‹•‹–œ˜ƒƒ‹†‡†Š‹ǡ‹Ǥ‡Ǥǡƒ•ƒ”‡™ƒ”† ‘†Š‡Ž’‡†Š‹‹Š‹••–—†‹‡•ǡƒ† רבי טרפון הוה ליה ההיא Avimi succeeded in homiletically interpreting the psalm: “A song to אמא דכל אימת דהות בעיא Asaph” (•ƒŽ•͹ͻȌǤǤǤ למיסק לפוריא גחין וסליק heneer she ishe to ascen into her be he ol לה וכל אימת דהות נחית •‹Š‰‹–ƒ‡”–ˆ‘”‡ƒ‹ƒ–”‡ ƒ†ƒŠ‘ˆ”ƒ‹„„ƒǣ•‡–ƒŽ‡”ƒ”ƒ‡ ‡Š ben oer an help her to ascen, an heneer she ishe to נחתת עלויה אתא וקא  –ƒŠ–”‡Š–‘ escen from the be, she ol escen onto him. משתבח בי מדרשא אמרי ליה עדיין לא הגעת לחצי †ƒ‡ƒ ‡  כיבוד כלום זרקה ארנקי ‰‹”‘‘Šˆ‘ƒ˜œ–‹‡Š–‰‹”‘ˆ”‡’”‘ˆŽŽƒŠ›†—–•‡Š–‹ˆŽ‡•‹Š†‡•‹ƒ”’ בפניך לים ולא הכלמתה one’s father and mother so thoroughly. They said to him: You still have ‘–”‡ƒ Š‡†‡˜‡ŠƒŽˆ‘ˆ–Š‡Š‘‘”†—‡–‘Š‡”Ǥ ƒ•‹–‡˜‡”Šƒ’’‡‡†–Šƒ–  •Š‡–Š”‡™ƒ’—”•‡‹–‘–Š‡•‡ƒ‹ˆ”‘–‘ˆ›‘—ǡƒ†›‘—†‹†‘–‡„ƒ””ƒ•• Š‡”ǫ



                V’EIM?





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Toras Ohel Moshe | Shavuos 5780 48 כַּ בֵּד אֶ ת ← ppreciatin or tation in ife → לֹא תַּחְ מֹד

 .

hile the obliation of ibbd iht not be freent with phsicall capable parents neertheless there are contless opportnities to flfill the ita of ibbd n action that deonstrates honor and respect for a parent is a fulfillment of Kibbud even if it wasn’t initially obliated ach stor of the eara details an action taen that was not reired bt is a flfillent of ibbd

 imi mae sre to personall reet his father pon his enterin instea of otsorcin it to one of the ranchilren.

 imi stae in place aitin for his father to ake p to present him ith the ater that he reeste.

 ebbi arfon, ithot bein aske, phsicall assiste his mother ettin p an on from her be.



    BUD AV V’EIM THAT YO       ǫ



   KIBBUD AV V’EIM THAT               ǫ

. כיבוד אב ואם F 

. כיבוד אב ואם F

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Toras Ohel Moshe | Shavuos 5780 49 כַּ בֵּד אֶ ת ← ppreciatin or tation in ife → לֹא תַּחְ מֹד

 ל ֹא תַּ חְ מֹ ד

שמות כ:יד

לֹא תַּחְ מֹד בֵּית רֵּ עֶָך; :You shall not covet your neighbor’s house ל ֹא-תַּחְמֹד אֵּשֶתרֵּ עֶָך, וְעַּבְ ּדֹווַּאֲמָ תֹווְ שֹורֹו וַּחֲמֹרֹו, וְכֹל אֲ שֶ ר לְ רֵּ עֶ ָך. you shall not covet your neighbor’s wife, or his ƒŽ‡‘”ˆ‡ƒŽ‡•Žƒ˜‡ǡ‘”Š‹•‘š‘”Š‹•ƒ••ǡ‘”  anything that is your neighbor’s.

This Dibra is mentioned in Sefer Devarim with slight variations.

 דברים ה:יח

וְ לֹאתַּחְ מֹד אֵּשֶתרֵּ עֶָך

You shallshall not not covet crave your your neighbor’s neighbor’s wife. house, וְלֹא תִתְ אַּ וֶהבֵּ ית רֵּ עֶָך שָדֵּהּו וְעַּבְ ּדֹו וַּאֲמָתֹו שֹורֹו וַּחֲמֹרֹו וְכֹל אֲ שֶ ר לְרֵּ עֶ ָך׃  ‘”Š‹•ˆ‹‡Ž†ǡ‘”Š‹•ƒŽ‡‘”ˆ‡ƒŽ‡•Žƒ˜‡ǡ‘”Š‹• ‘šǡ‘”Š‹•ƒ••ǡ‘”ƒ›–Š‹‰–Šƒ–‹•›‘—”  neighbor’s.

ͳǤ       לא תחמד ǫ     לא תתאוה ʹǤ       ǫ

͵Ǥ          ǫ  WITHIN A PERSON’S GRǫ

4. ISN’T IT NATURAL       ǫ ǡ      ǫ 8

Toras Ohel Moshe | Shavuos 5780 50 כַּ בֵּד אֶ ת ← reciating Your tation in ie → לֹא תַּחְ מֹד

 Y לא תחמד

 ספר החינוך מצוה לה

שלא לחמד - שלא להעלות במחשבתנו לעשות תחבלה לקחת לנו מה שהוא לזולתנו to tae or ourselves מאחינו, שנאמר )שמות כ יד( לא תחמד בית ǣ‘‘–„”‹‰—’–‘‘—”–Š‘—‰Š–•–‘†‘ƒ–‡˜‘ –‘‘ רעך וגו'. ‡‘‡‘••‹Š ‹Š™–ƒŠ– ‘‹–ƒ‹Š ƒ ‡Ž•‡̵•‘ˆ‘—”„”‘–Š‡”•ǡƒ•‹–‹••–ƒ–‡†ȋš‘†—•ʹͲǣͳͶȌǡ̶‘— וכבר הוכיחו ז''ל )מכילתא יתרו( מפסוק Ǥ̶ –‡ǡ”‘„Š‰‹‡”—‘›ˆ‘‡•—‘Š‡Š––‡˜‘ –‘ŽŽƒŠ• אחר דכתיב )דברים ז כה( לא תחמד וגו'  ולקחת לך. שאסור לאו דלא תחמד אינו ǡƒ›–Š‡‹”‡‘”›„‡„Ž‡••‡†ǡŠƒ˜‡ƒŽ”‡ƒ†›’”‘˜‡›‡Š–† נגמר עד שיעשה בו מעשה. ואפילו נתן ‹•Šƒ‡ŽʹͲǣͳͶǣ͵Ȍˆ”‘ƒ†‹ˆˆ‡”‡–˜‡”•‡‹„„ƒȋ‡Š‹Ž–ƒ†̵ that the negative הדמים לחבירו על החפץ, עובר גם כן על ‘˜‡–ǡ –‘‘†ŠȐ‹–‹•™”‹––‡ȋ‡—–‡”‘‘›͹ǣʹͷȌǡ̶ ‹Š™‹ȏ coanent o you shall not covet is not colete לאו דלא תחמד, שאין לאו דלא תחמד נתקן Ǥƒ†›‘—•ŠƒŽŽ–ƒ‡ˆ‘”›‘—”•‡Žˆǡ̶ –‡ until he acts uon it n even i he gives oney to his בנתינת הדמים כל זמן שדרך הכרח לקחו ello or the obect that he covete, he still ממנו, כן הוא הפרוש האמתי לרבותינו ז''ל.  transgresses the negative coanent o you shall not covet 

•–Š‡‡‰ƒ–‹˜‡ ‘ƒ†‡–‘ˆ̶›‘—•ŠƒŽŽ‘– ‘˜‡–̶‹•‘–”‡ –‹ˆ‹‡†„›–Š‡‰‹˜‹‰‘ˆ‘‡›ǡ•‘Ž‘‰ƒ•Š‡

–‘‘‹–ˆ”‘Š‹ ‘‡” ‹˜‡Ž›Ǥ— Š‹•–Š‡–”—‡‡š’Žƒƒ–‹‘‘ˆ ‘—”ƒ„„‹•ǡƒ›–Š‡‹”‡‘”›„‡„Ž‡••‡†Ǥ לא תתאוה לא תחמד

 רמב"ם הל' גזילה א:ט-י

כָל הַּחֹומֵּדעַּבְ ּדֹו אֹואֲמָ תֹו אֹו בֵּיתֹו וְכֵּלָיו שֶ ל ֲח ֵּברֹו אֹו ָּד ָבר ֶש ֶא ְפ ָשר לֹו ֶש ִי ְק ֵּנהּו ִמ ֶמּנּו ›‘‡™Š‘ ‘˜‡–•–Š‡ƒŽ‡‘”ˆ‡ƒŽ‡•‡”˜ƒ–‘”–Š‡Š‘—•‡ וְהִכְבִ יר עָלָיו בְרֵּ עִ יםוְהִפְצִ ירבֹו עַּד שֶלְקָחֹו an he eerts rienly ressure an annoys hi ‘”‰‘‘†•‘ˆŠ‹•‡‹‰Š„‘”ǡ‘”ƒ›–Š‹‰–Šƒ–Š‡ ƒ„—›ˆ”‘ מִ מֶ ּנ ו אַּף עַּל פִ ישֶ ּנָתַּ ןלֹו ּדָמִים רַּבִ ים הֲרֵּ י זֶה ,until he buys it ro hi Š‹ǡ עֹובֵּר בְ לֹא תַּ עֲשֶה שֶ ּנֶאֱמַּ ר )שמות כ יד( You shall not covet )דברים ה יח( "לֹא תַּחְ מֹד". ǡ„”‡ƒ•–Š‡‡ ‹”’Š‰‹Šƒ”‘ˆ‡˜‡ ’”‘Š‹„‹–‹‘ǣ ȋš‘†—•ʹͲǣͳ͹ȌǤ כָלהַּמִתְ אַּ ּוֶה בֵּיתֹו אֹו אִשְ תֹו וְכֵּלָיושֶ לחֲבֵּרֹו. ›‘‡™Š‘†‡•‹”‡•–Š‡Š‘—•‡ǡ™‹ˆ‡ǡ–Š‡‰‘‘†•‘”ƒ›–Š‹‰ וְכֵּן כָל כַּיֹוצֵּא בָהֶןמִשְ אָ רּדְ בָרִ ים רשֶאֶפְשָ לֹו once thins o a lan to acuire the ite an his „‡Ž‘‰‹‰–‘Š‹•‡‹‰Š„‘”–Šƒ–‹•’‘••‹„Ž‡–‘’—” Šƒ•‡ˆ”‘ לִקְנֹותָ ןמִ מֶ ּנּו. כֵּיוָן שֶחָשַּב בְ לִבֹו הֵּ יאַּ ְך יִקְ נֶה heart is arouse by the atter violates a negative Š‹Ǧ דָ בָ ר זֶה וְנִפְתָהבְ לִבֹו בַּדָבָר עָבַּר בְ לֹא coanent as euteronoy : states: o not תַּע ֲ השֶ שֶ ּנ ֶ אֱ מַּ ר )דברים ה יח( "לֹא esire esire reers to eelings in the heart alone תִתְאַּ וֶה" וְאֵּ ין תַּ אֲוָהאֶ לָא בַּלֵּב בִ לְבַּ ד:

9

Toras Ohel Moshe | Shavuos 5780 51 כַּ בֵּד אֶ ת ← reciating Your tation in ie → לֹא תַּחְ מֹד

 AREN’T EMOTIONS JUST

         ǫ   A PERSON’S GRASP TO ǫISN’T       ǫ  ǡ      ǫ

אבן עזרא כ:יד

לא תחמוד.אנשים רבים יתמהו על זאת any eole have onere about this המצוה. איך יהיה אדם שלא יחמוד דבר coanent ‘—•ŠƒŽŽ‘– ‘˜‡–ǣ יפה בלבו כל מה שהוא נחמד למראה עיניו. Š ‹Š™–ƒŠ––”ƒ‡Š•‹Š‹–‡˜‘ –‘ƒƒ–ƒŠ–•‹™‘Šǡ ‹•„‡ƒ—–‹ˆ—Žȏƒ†ȐƒŽŽ–Šƒ–™Š‹ Šƒ’’‡ƒ”•’Ž‡ƒ•ƒ–‹Š‹•‡›‡•Ǥ ill give you a arable  ועתה אתן לך משל. דע כי איש כפרי שיש לו דעת נכונה והוא ראה בת מלך ƒ–ƒŠ–™‘†Ž—‘Š•—‘ȏ–‘‡š’Žƒ‹–Š‹•ȐǤ שהיא יפה לא יחמוד אותה בלבו שישכב •‹”‡–Š‰—ƒ†•̵‰‹‡Š––ƒŠ–•‡‡•†ƒ›Ž– ‡””‘ •‹Š–‘Š™”‡‰ƒŽŽ‹˜ עמה. כי ידע כי זה לא יתכן. ואל תחשוב Ǣ”‡ŠŠ–‹™’‡‡Ž•†Ž—‘Š•‡Š–ƒŠ––”ƒ‡Š•‹Š‹”‡Š–‡˜‘ –‘ŽŽ‹™Ž—ˆ‹–—ƒ‡„ זה הכפרי שהוא כאחד מן המשוגעים Ǥ†–Š‹•˜‹ŽŽƒ‰‡”™‹ŽŽ‘––Š‹‡Ž„‹••‘’‹•‹•‹Š––ƒŠ–•™‘‡Š•ƒ שיתאוה שיהיו לו כנפים לעוף השמים. ‹›Žˆ‘–•‰‹™‡˜ƒŠ†Ž—‘Š•‡Š–ƒŠ–•‡”‹•‡†–ƒŠ–• ‹–ƒ—Ž‡Š–ˆ‘‡‘‡‹Ž ולא יתכן להיות כאשר אין אדם מתאוה •‡‘†ƒƒŠ ‹Š™–ƒŠ–ǡ™Š‡‹–‹•‘–’‘••‹„Ž‡ǤȏŠ‹•‹•Ž‹‡Ȑ›•‡Š– ‘–†‡•‹”‡–‘•Ž‡‡’™‹–ŠŠ‹•‘–Š‡”ǡ‡˜‡–Š‘—‰Š•Š‡‹•„‡ƒ—–‹ˆ—Žǡƒ• לשכב עם אמו אע''פ שהיא יפה. כי o ust every enlightene erson no that a beautiul –Š‡›Šƒ˜‡ƒ —•–‘‡†Š‹ˆ”‘Š‹•›‘—–Š–‘‘™–Šƒ–‹–‹•ˆ‘”„‹††‡ הרגילוהו מנעוריו לדעת שהיא אסורה oan or oney is not attaine by a erson because o his –‘Š‹Ǥ לו. ככה כל משכיל צריך שידע כי iso or nolege rather it is ro that hich o אשה יפה או ממון לא ימצאנו אדם aortione to hi בעבור חכמתו ודעתו. רק כאשר חלק לו השם. ואמר קהלת )לאשר( ]ולאדם ǡ̶ȋ–‘–Šƒ–Ȍȏƒ†–‘–Š‡‘‡–Šƒ–†‹ƒ•–‡Ž‡Š‘† שלא עמל בו[ יתננו חלקו. ואמרו חכמים Ž‡•‹ƒ•–‡•ʹǣʹͳȌǤ Ȑǡ™‹ŽŽŠ‡‰‹˜‡‹–ƒ•Š‹•’‘”–‹‘̶ȋ–‹‹Ž‹‘––‘†‹† בני חיי ומזוני לאו בזכותא תליא מלתא ‡Ǧ ƒ‡–•—•†ƒ‡ˆ‹Žȋ‘‡†ƒ–ƒʹͺƒȌǡ̶Š‹Ž†”‡ǡ†‹ƒ••‡‰ƒ•‡Š–† אלא במזלא. ובעבור זה המשכיל לא ȏ–Š‹•Ȑƒ––‡”†‘‡•‘–†‡’‡†‘‡”‹–ǡ„—–”ƒ–Š‡”‘–Š‡ יתאוה ולא יחמוד. ƒ—•‡‘ˆ–Š‹•ǡ–Š‡‡Ž‹‰Š–‡‡†‘‡™‹ŽŽ‘– ‡„†Ǥ̶‘‹–ƒŽŽ‡–•‘ †‡•‹”‡ƒ†‘– ‘˜‡–Ǥ ואמר שידע שאשת רעהו אסרה השם לו יותר היא נשגבה בעיניו מבת מלך בלב ǡ‹–‹•†‡‹”ˆ•‹Šˆ‘‡ˆ‹™‡Š–‹Š‡†ƒ„”‘ˆ†‘ –ƒŠ–•™‘‡Š‡ ‘† hereore, he ill reoice in his ortion an he הכפרי על כן הוא ישמח בחלקו ולא •‡›‡‡Š–‹•‹‰‹‡Š–ˆ‘”‡–Š‰—ƒ†‡Š–ƒŠ–•‡›‡•‹Š‹†‡˜‘‡”‡”‘ ont lace in his heart to covet an esire soething that is not ישים אל לבו לחמוד ולהתאוות דבר Ǥ”‡‰ƒŽŽ‹˜‡Š–ˆ‘ his ince he nos that o i not ant to give it to hi an שאינו שלו. כי ידע שהשם לא רצה that he is not able to tae it ith his oer an thoughts an לתת לו. לא יוכל לקחתו בכחו achinations ובמחשבותיו ובתחבולותיו. על כן יבטח בבוראו שיכלכלנו ויעשה הטוב בעיניו. ŽŽ‹™‡ –ƒŠ–ǡŠ‡™‹ŽŽ–”—•–‹Š‹•”‡ƒ–‘”ǡ‡ ‡  והנה נשלם פירוש עשרת הדברים. Ǥ†•‡›‡•‹ ‹†‘‘‰•‹–ƒŠ™‘†ŽŽ‹™‡ –ƒŠ–†ƒ‹Š”‘ˆ‡†‹˜‘”’ „‡Š‘Ž†ǡ–Š‡ ‘‡–ƒ”›‘–Š‡‡‘ƒ†‡–•‹• ‘’Ž‡–‡†Ǥ 

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Toras Ohel Moshe | Shavuos 5780 52 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 AROA R

How then can you guard against unbridled ta’avah? And how can you attain that high level of character in which ta’avah, cupidity, is changed into ahavah, love of the Lord? Only one thing can lead to tis and in it lies all virtue and all appiness

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ƒ†ƒ‰ƒ‹˜ƒŽ—‡›‘—”ƒ –‹‘•‘Ž›ƒ ‘”†‹‰–‘ –Š‡‹””‡Žƒ–‹‘–‘–Š‡‡ƒ•™Š‹ Š›‘—’‘••‡••ƒ†ƒ “—‹”‡Ǥ –‹•‘–Š‘™— Š‘”Š‘™Ž‹––Ž‡›‘— Šƒ˜‡–Šƒ–ƒ‡•›‘—‰”‡ƒ–‘”•ƒŽŽǡ A 

 ‘”›‘—”™Š‘Ž‡Ž‹ˆ‡‹•‘Ž›ƒ–ƒ•ǡƒ†›‘—”’‘••‡••‹‘•ƒ† ‡Œ‘›‡–•‡ƒ•ˆ‘”’‡”ˆ‘”‹‰–Š‹•–ƒ•Ǣ–Š‡’”‘˜‹•‹‘‘ˆ–Š‡‡ƒ•„‡Ž‘‰•–‘ ‘†ƒŽ‘‡ǡ ™Š‹Ž‡–Š‡’‡”ˆ‘”ƒ ‡‘ˆ–Š‡–ƒ•ƒ ‘”†‹‰–‘–Š‡• ‘’‡‘ˆ›‘—”‡ƒ• ‘•–‹–—–‡•›‘—”‘Ž› ‰”‡ƒ–‡••Ǥ  









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Toras Ohel Moshe | Shavuos 5780 53 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 SA AOUT ITS AUTOR לא תחמד AT OES

R S

which sets the seal of od on the ecalogue A ortal lawgiver לא תתאוה and לא תחמד t is ust this could also have decreed “thou shalt not murder etc.” But “thou shall not covet” only God can od. e alone can test the heat and dneys. Beoe not only deeds ut thouhts and nclnatons ae anest.

en can only forbid cries, and where necessary bring coitted cries before their tribunals ut the real breeding place and birthplace of cries, is in the ind and heart which is beyond their cognition ut once it has atured there, it is seldo that it is deterred fro being carried out by fear of the punishing ar of huan ustice

hat is why all huan building up of states reain incoplete and vain and vulnerable efforts, as long as they are to be borne and carried on by fear and aesty of huan beings, as long as, even if they do lay the first foundation stone “with God” they think they can carry it on without God. hey do not subordinate ordinary huan power to the tate, the tate to the Law and the Law to od, but on the contrary they only nurse and encourage religion and hoage to od as a eans of getting support for faltering hoage to an

Only when God will become “King over the whole world” and thereby His Will will become the Law for anind, only then can prisons be closed and wretchedness disappear fro the world

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A O AA O AO L 12

Toras Ohel Moshe | Shavuos 5780 54 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 לא תחמד IEAS EIN

AROA

ספר החינוך מצוה לה

משרשי מצוה זו, לפי שמחשבה רעה היא זו וגורמת לו לאדם תקלות הרבה, שאחר שיקבע במחשבתו לקחת ממנו •‹–‹–ƒŠ––‡†ƒ‘ •‹Š–ˆ‘•–‘‘”‡Š–‘”ˆ•‹– אותו הדבר שחמד מתוך אותה תאוה רעה ‡Š‡ ‘• –”ƒ•ˆ‹š‡•‹–‹–‘Š‹•–Š‘—‰Š––‘–ƒ‡–Š‡–Š‹‰–Šƒ–Š‡ ‘˜‡–• לא ישגיח בשום דבר, ואם לא ירצה ˆ”‘Š‹ǡ–Šƒ–„ƒ††‡•‹”‡™‹ŽŽ‘–’ƒ›ƒ––‡–‹‘–‘ƒ›–Š‹‰Ǣ חברו למכרו יאנס אותו ממנו, ואם יעמד A כנגדו אפשר שיהרגנו, כאשר מצינו בנבות שנהרג על כרמו שחמד ממנו אחאב )עיין הלכות גזילה ואבידה פ' א' ה' י''א(. •‰‹ ȋ†—‘ˆ‡™•ƒ ʹͳȌ–Šƒ–ƒ˜‘–™ƒ•‹ŽŽ‡†ˆ‘”Š‹•˜‹‡›ƒ”†–Šƒ–Šƒ˜ ‘˜‡–‡†

ˆ”‘Š‹ȋ‡‡‹•Š‡Š‘”ƒŠǡƒ™•‘ˆ‘„„‡”›ƒ†‘•–  ”‘’‡”–›ͳǣͳͳȌǤ רמב"ם הל' גזילה א:יא

הַּתַּ אֲוָה מְבִ יאָה לִידֵּ יחִ מוד וְהַּחִ מוד מֵּבִ יא לִ יידֵּ גֵּזֶל. שֶאִ םלֹא רָ צּו הַּבְ עָלִים לִמְ כֹר אַּ ף עַּל פִי שֶהִרְ בָה לָהֶם בְדָמִ ים וְהִפְצִיר בְרֵּ עִ ים ”‘  יָבֹוא ילִידֵּ גֵּזֶל שֶ ּנֶאֱמַּר)מיכה ב ב( "וְחָמְ דּו Š —ˆ‘”‡ˆˆ‘‡Š–‡–‹’•‡†ŽŽ‡•‘–‡”‹•‡†–‘‘†•”‡™‘‡Š–ˆ‹ ‘‡›ƒ†ƒ›•—’’Ž‹ ƒ–‹‘•„›ˆ”‹‡†•ǡ–Š‡’‡”•‘ בָתִ ים וְ גָזָלּו". ‘–‹˜ƒ–‡†„›†‡•‹”‡™‹ŽŽ„‡‘˜‡†–‘”‘„„‡”›ǡƒ•‹ ŠƒŠʹǣʹ •–ƒ–‡•ǣ̶Š‡› ‘˜‡–‡†Š‘—•‡•ƒ†•–‘Ž‡Ǥ̶  A   וְאִ םעָמְ דו הַּבְ עָלִיםבְ פָנָיו לְהַּצִ יל מָ מֹונָם  אֹו מְ נָעוהו מִ לִגְ זל יָבֹוא לִ ידֵּ י שְ פִ יכות דָמִ ים. צֵּא ּולְמַּ דמִ מַּ עֲשֵּה באַּחְאָ וְנָבֹות:

ƒ‡ǡˆ‘”‡šƒ’Ž‡ǡ–Š‡ƒ””ƒ–‹˜‡‘ˆ Š̵ƒ˜ƒ†ƒ˜‘–Ǥ

ISUSSION

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Toras Ohel Moshe | Shavuos 5780 55 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 AROA

 R ~ There is a part of Ta’avah (selfservie) that hile not ieal is enefiial ~

is the longing to make oneself the center of an ever eanding circle of תאוה aavah ossessions...whether in the shae of immediate enoyment or the means of enoyment. God has imlanted this imulse to selfenlargement in every creature and has given a share of it to man also for whom the number of desirable ossessions is increased by the category of mental enoyments and advantages.

his imulse is necessary for on it God has based the economy of His creation since every being in striving for itself unconsciously laces itself at the service of the ivine world order and while thinking that it serves itself only serves the world. t is necessary in man also for so long as man is not aware of his mission to enter the circle of Gods servants...if he does not ossess this imulse he will remain uite inactive and will be the least useful of creatures... even though he makes not God or Gods world but himself the obect of his activity he is at any rate active in this endeavour and with this activity however little he may know it or intend it is the instrument in Gods hands for erfecting the world of ature and man. ut of course on the strength merely of this activity he is only on the level of the lant and the animal and even below them since he was born for higher things.

~The goal of a e is serve ashem an not e selfserving (the realm of Ta’avah) ~

Whereas you son and daughter of srael are to be neither lant nor animal but a human being and in this human vocation you must feel yourself to be called uon to serve not yourself but God with all that you are...and dedicate yourself freely with your whole being to God. f through this you have become a true Israelite, you will not feel ta’avah, you will not strive for any enjoyment or possession for yourself you will strive in everything for means of doing things leasing to God. ou will be consciously and with set urose the servant of God in the most animal eression of your animal nature as in the most siritual eression of your siritual nature. s a fullyfledged sraelite you will know nothing of taavah in which you are yourself the obective. What you want is not to collect around yourself the greatest ossible circle of ossessions but to make yourself a centre from which as large as ossible a collection of works leasing to God streams forth and to take your lace with the whole range of your activities in the great circle of created beings the holy and ealted centre of which is God... or ust because man should of his own free will restrain this imulse with the hel of Gods law and at the highest oint comletely transform it from service of self into service of the world according to the will of God…

~ The Dangers of Ta’avah ~

ut if you have climbed to this highest stage of ewish life beware above all of misusing this imulse. n all inferior beings God has set barriers to this imulse itself in order that no one of them should in obedience to it go beyond what is necessary and good for itself. heir desires do not of themselves go further than this and therefore this imulse of itself is wholly beneficial. ot so with man...here is for eamle the striving for possessions hih provies enoment an is in itself nlimite

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Toras Ohel Moshe | Shavuos 5780 56 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 sine it is not a momentar enoment in hih the pleasre ies aa in the moment of enoment t hat it promises an assres is inee in the ftre an therefore offers onless enoment lie the ftre itself ence it comes about that for the man who does not set limits to his unrestrained impulse the universe itself and eternity in the end become too small to satisfy his lustful yearnings

nspeaably frightful are the conseuences of ta’avah when it exceeds the bounds of the necessary and good t estros all happiness in life it perverts all hman ations it tears p the harter of Divinit in man there is no miser great or small no sin great or small hih has not its roots in ta’avah. hat you have has no value for you only what is not yet yours attracts you, and this, too, loses its value on being acuired hus you have no joy in life so long as anything eists and lives and possesses and enjoys outside your sphere If you never went beyond what is permitted to you, threeuarters of your suffering would be unnown to you ut in fact you often ris all that is permitted for the attainment of but one forbidden thing and then you destroy for yourself the happiness of your life

ut above all for how would the destruction of happiness be possible otherwise t estros all ativit orth of a man an proes onl sin an rime t the moment in which you give yourself up wholly to the ta’avah for any object or any enjoyment, at that moment you declare war on all beings around you, on God and on His law, for, dominated by ta’avah, you stop at nothing which is within the range of your powers and when you reach that limit, you lie fuming at the barrier which still lies across your path between you and the object of your desire

Yes, every sin and every crime is only a product of ta’avah, for, one and all, they are nothing but a scorning of the ivine law for the satisfaction of ones own desires. Therefore beware of ta’avah, of all covetous yearning for objects and enjoyments which you do not possess, and, above all, for those which God forbids you to pursue nd do not say it is only my thought and feeling, it is not action ction will not be absent if you do not master thought and feeling, and before you are aware of it your uncontrolled desire has robbed you of all your oreb ornaments which conferred on you the dignity of a man and an Israelite, and you are left a naed, lustful, ravenous beast

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Toras Ohel Moshe | Shavuos 5780 57 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

At the very end of his essay, Rav Hirsch notes that the Torah’s focus is not merely against materialism but coveting an item belonging to another.

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Against this misuse of ta’avah, against this longing for enoyments and obects forbidden by the law of God, particular warning is given by the tet which we have uoted, and which, not without purpose, has picked out among all forbidden enoyments and obects those in the possession of others. For in this prohibition the pursuit of the obect is not a sin in itself but becomes a sin only through the idea of the other personality which is associated with it. nd where, at the same time, desire is stimulated by the actual sight of the ownership and enoyment, this is the case in which ta’avah comes most sharply into conflict with the prohibition and is most quick to scorn it.

לא תחמד RAI ORMAN ON

Rabbi Fohrman makes this same observation and develops a fascinating idea from it.

לא תחמד Rabbi Fohrman asks what is the Torah’s focus in this Dibra of

s it the item in a vacuum that is desired and it’s besides the point that it belongs to someone else erhaps you noticed it first at your friend’s house and part of his portfolio. ow, however, you are consumed with attaining the item. f you could attain it at a store you would be satisfied.

r is it specifically the precise item belonging to someone else that you are consumed with ou would not be satisfied with purchasing it from the store. ou will only be satisfied when you attain H item

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Toras Ohel Moshe | Shavuos 5780 58 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 IN RABBI FOHRMAN’S WORS

T T S O T T

†–Š‡‘”ƒŠ‰‹˜‡•—•ƒŠ‹–Ǥ ˆ›‘—Ž‘‘ƒ––Š‡Žƒ‰—ƒ‰‡–Šƒ––Š‡‡‘ƒ†‡–• ‘— Š‡• –Š‡ ‘ƒ†‘––‘ ‘˜‡–‹ǡ–Š‡”‡‹••‘‡–Š‹‰˜‡”›‘„•‡••‹˜‡ƒ„‘—––Š‡Žƒ‰—ƒ‰‡Ǥ –†‘‡•̵–Œ—•– •ƒ›̶Ž‘–ƒ Š‘†„‡›–”‡̵‡ Šƒ̶—̶†‘̵– ‘˜‡––Š‡Š‘—•‡‘ˆ›‘—”ˆ”‹‡†Ǥ̶ –‡‡’•‘‰‘‹‰ǣ̶‘̵– ‘˜‡–Š‹•Š‘—•‡Ǥ‘̵– ‘˜‡–Š‹•™‹ˆ‡Ǥ‘̵– ‘˜‡–Š‹•ƒ•‡”˜ƒ–Ǥ‘̵– ‘˜‡–Š‹•ƒ‹†•‡”˜ƒ–Ǥ ‘̵– ‘˜‡–ƒ›–Š‹‰–Šƒ–Š‡Šƒ•Ǥ̶†‹–‰‡–•‡š–”‡‡Ž›•’‡ ‹ˆ‹ ‹ƒŽŽ–Š‡•‡–Š‹‰•ǡ‘‡–Š‹‰ƒˆ–‡” ƒ‘–Š‡”–Š‹‰Ǥ –̵•–Š‹•˜‡”‹–ƒ„Ž‡Žƒ—†”›Ž‹•–‘ˆ•–—ˆˆǤ –̵•Ž‹‡›‘—ˆ‡‡ŽŽ‹‡•ƒ›‹‰̶ ‰‡–‹–ƒŽ”‡ƒ†›Ǩ Š›‘˜‡”ƒ†‘˜‡”ƒ‰ƒ‹ǫ̶

†–Š‡‘”ƒŠ•‡‡•ǡ –Š‹ǡ–‘•—‰‰‡•––Šƒ––Š‡”‡‹••‘‡–Š‹‰‘„•‡••‹˜‡ƒ„‘—––Š‡ƒ–—”‡‘ˆ ‘˜‡–‹‰ǤŠ‡”‡†‘‡•–Šƒ– ‘‡ˆ”‘ǫŠƒ–Ž‹‡ƒ –‡ŽŽ‹‰›•‡Žˆ–Šƒ– –Š‹ ƒŒ—•–‰‘‹‰–‘ „‡Šƒ’’›‹ˆ Šƒ˜‡ƒŽŽ–Š‡•‡–Š‹‰•ƒ†–Š‡‹–‡˜‡””‡ƒŽŽ›™‘”•ǫ  ‘Ž‡–̵•–”›ƒ†’Žƒ›–Š‹•–Š‘—‰Š–‡š’‡”‹‡–ǡ  ƒŽŽ‹–’The‘˜‡–‹‰ ƒ‡Ǥ̵ ƒ‰‹‡›‘—ƒ”‡ ‘˜‡–‹‰•‘‡–Š‹‰Ǥ ‡”‡‹•›‘—”ˆ”‹‡† ‘‡ǡ”‹‰Š–ǡƒ†‹––—”•‘—––Šƒ– ‘‡Šƒ•–Š‹•„‡ƒ—–‹ˆ—Ž™‹†‡Ǧ • ”‡‡ƒ†›‘—̵˜‡†‡ ‹†‡†–Š‡”‡‹•‘–Š‹‰›‘—™ƒ–‘”‡‹Ž‹ˆ‡–Šƒ ‘‡̵•™‹†‡Ǧ• ”‡‡Ǥ‘ ›‘—ƒ”‡†‡•’‡”ƒ–‡ƒ„‘—––Š‹•Ǥ†›‘—‡‡’‘ƒ•‹‰ ‘‡ˆ‘”‹–ƒ† ‘‡Œ—•–™‘̵–•‡ŽŽ‹––‘›‘—ǡŠ‡ ™‘̵–‰‹˜‡‹––‘›‘—ƒ†‡˜‡”›–‹‡›‘—‰‘‘˜‡”–‘ ‘‡̵•Š‘—•‡›‘—Œ—•–Ž‘‘ƒ––Š‹•™‹†‡Ǧ• ”‡‡ ƒ†›‘—‰‡–†‘™Ǥ‘—–Š‹̶™Š› ƒ̵– Šƒ˜‡ ‘‡̵•™‹†‡Ǧ• ”‡‡ǫ̶  ˜‡–—ƒŽŽ››‘—‰‘ƒ†›‘—•‡‡–Š‡”ƒ’›ˆ‘”–Š‹•Ǥ‘›‘—ƒ”‡‹–Š‡”ƒ’›™‹–Š–Š‡Š‡”ƒ’‹•–ƒ†•Š‡ ‹•–ƒŽ‹‰–‘›‘—ƒ„‘—– ‘˜‡–‹‰ǡƒ„‘—–›‘—”‘„•‡••‹‘•Ǥ†ˆ‹ƒŽŽ›•Š‡•ƒ›•–‘›‘—̶™‡ ‘—Ž†Œ—•– I ‰‘–‘‡•–—›Œ—•–†‘™–Š‡„Ž‘ ǡƒ†  ‘—Ž†„—››‘—ƒ™‹†‡Ǧ• ”‡‡™‹–ŠƒŽŽ–Š‹•‘‡›–Šƒ– I I J I A ›‘—̵”‡•’‡†‹‰ǤŠ›†‘̵–™‡Œ—•–‰‘†‘–Šƒ–ǫ̶‘—Ž†–Šƒ–•‘Ž˜‡› ‘˜‡–‹‰‹••—‡ǫ I I J I I I I J

ˆ ‘—”•‡‹– ‡˜‡””‡ƒŽŽ›™‘”•ǡ ‡˜‡””‡ƒŽŽ›ˆ‡‡ŽŽ‹‡ ‘‡Ǥ‘ ˆ‡‡ŽŽ‹‡ ‡‡†–Š‡‡š––Š‹‰ǡƒ† ‡‡†–Š‡ ‡š––Š‹‰ǡ–Š‡ ™‹ŽŽˆ‡‡ŽŽ‹‡ ‘‡Ǥ

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Toras Ohel Moshe | Shavuos 5780 59 כַּ בֵּד אֶ ת ← A S → לֹא תַּחְ מֹד

 AENI EETIONS TO KIBBUD AV V’EIM

ערוך השולחן יורה דעה ס' רמ:לה-לז

דבר פשוט הוא שכיבוד אב ואם אינו that Kibbud Av V’eim does not excuse דוחה שום מצוה. ולא מיבעיא אם אביו M יצוה לו לעבור על דברי תורה ב"קום It’s an obvious matter ועשה" או ב"שב ואל תעשה", דאסור ƒ‡”‡Š™‡•ƒ ƒ‹›Ž‘–‘ לשמוע לו. כדתניא )בבא מציעא לב א(: ›Ž‡˜‹– ƒŠƒ”‘‡Š–‡–ƒŽ‘‹˜‘–†Ž‹Š ƒ•– —”–•‹›Ž–‹ ‹Ž’š‡–‡”ƒ’ הרי שאמר לו אביו "הטמא למת" והוא …or passively that it’s forbidden to listen as the Br’aisa states כהן, או אל תחזיר אבידה – יכול ישמע I am Hashem your R God” to which M the D’rasha is “All of you are“ לו? תלמוד לומר: "איש אמו ואביו תראו  .”obligated in my honor וגו' אני ה' אלקיכם" – כולכם חייבים בכבודי. ואפילו יצוה לו לעבור על מצוה דרבנן אפילו ב"שב ואל תעשה", כגון  שלא להדליק נר חנוכה וכיוצא בזה, דאסור לשמוע לו. There is no need to engage the Sugya of “aseh docheh lo sa’aseh” or at the very least push oˆˆ–Š‡”ƒ„„‹‹ ’”‘Š‹„‹–‹‘ ולא נחתינן בזה ל"עשה דוחה לא תעשה", –ƒŠ–†‡Žƒ‡˜‡”Šƒ”‘‡Š–‡ ‘‡•—ƒ ‡„†—„„‹ˆ‘ƒ˜œ–‹‡Š–”‘ˆ או על כל פנים לדחות איסור דרבנן מפני – —”–•‹‘–Ž‘”–‘ ‘•ƒŠ–‡”ƒ’‡Š–ǦŠƒ”‘‡Š––•‹ƒ‰ƒ•‹–‹ מצות עשה דכיבוד, דכיון דהתורה גילתה  ‹‹„„ƒƒ–ƒŠ–•™‘ŽŽ‘ˆ–‹‡–Š‹•‹••‘ǡ ‹Ǥ•‹Š––—‘„ƒ†Ž‹Š •‹Š דכל שהוא נגד התורה – אין לאביו רשות †‡†ƒ‘ ‡Š•ƒ ”‘ˆŠƒ”‘‡Š––•‹ƒ‰ƒ‘•Žƒ•‹‘‹–‹„‹Š‘”’ לצוות לבנו על זה. וממילא דגם באיסור Ǥ›ƒ•‹‘Š ƒŠ‡Š––ƒŠ™‘”ˆ‡–ƒ‹˜‡†‘––‘•— דרבנן הוה נגד התורה, דהקדוש ברוך הוא צוה לבלי לסור מכל אשר חכמים יגידו. ‘••‹Š•– —”–•‹‘Š™”‡Š–ƒˆƒǣƒ•‘’•‡ƒ‹•‡–‹”™Š•‘‡Š –‘”‡ˆ”ƒ‹ˆ”‘•’‡ƒ‹‰–‘•‘ƒ†•‘•‹ ‡–Š‡ˆƒ–Š‡”Šƒ•‘– וכתב הרא"ש בתשובה: האב שצוה לבנו ‘™‡˜‡”ǡ–Š‡•‘™‘—Ž†Ž‹‡–‘„‡ˆ”‹‡†Ž› Ǥ‘•†ƒ‘•‡˜‹‰”‘ˆ שלא ידבר עם פלוני, שלא ימחול לו על ‹Š†‡– —”–•‹”‡Š–ƒˆ•‹Š‡ ‹•†‡”‡ ‘ •‹–—„‘•†ƒ‘•Š–‹™ מה שעשה לו עד זמן פלוני, והבן היה  ǤT‘•†ƒ‘•Š–‹™ƒ‡’•‘––‘ רוצה להתפייס עמו אלא שחושש לצוואת the father’s instructions because it’s prohibited to hate אביו- J

אין לו לחוש לצוואתו, שאסור לשנוא ǤŠ‡Šƒ”‹‡˜ƒ‰‹”‘ˆ”‡’‡Š–•‡‡•‡‘••‡Ž— לשום אדם אם לא שיראהו עובר עבירה. ••‡‹•—„‘•ƒŠ‘•†ƒ‘•‡–ƒŠ‘–‘••‹Š•– —”–•‹‘Š™”‡Š–ƒˆ והאב שצוהו לשנוא – לאו כל כמיניה Ǥ’–‘Š‡”‡ƒ”–Š‡™‘”†•‘ˆ–Š‡Šƒ”‘‡Š–‡–ƒŽ‘‹˜‘••‹Š‰‹˜ƒŠ להעבירו על דברי תורה. עד כאן לשונו. ǤŠ•‘

ולא עוד אלא אפילו לא צוהו על דבר ‘•‡Š–– —”–•‹–‘†‹†”‡Š–ƒˆ‡Š–ˆ‹‡˜‡–—„•‹Š–›Ž‘–‘ איסור, אלא צוהו לשמשו, ויש על הבן ‡˜”‡•‘–‹Š†‡– —”–•‹”‡Š–ƒ””‡ƒ‡††‹„”‘ˆƒ‰‹†”ƒ‰‡” מצוה לעשות, ȋˆƒ–Š‡”Ȍƒ†ƒ––Š‡•ƒ‡–‹‡–Š‡•‘Šƒ•ƒ‘–Š‡”‹–œ˜ƒŠ‹Š –‘’‡”ˆ‘”ǣ והנה אם אין המצוה עוברת – פשיטא שמשמש את אביו ואחר כך יעשה המצוה. ‡Š–‡Š–••ƒ’–‘ŽŽ‹™†ƒ‡˜‹–‹•‡•‡‹––‘•‹ƒ˜œ–‹‡Š–ˆ אמנם אם המצוה עוברת הדין כך: ‡Š–”‘ˆ”‡’•†”ƒ™”‡–ˆƒ†ƒ”‡Š–ƒˆ‡Š–‡˜”‡•†Ž—‘Š•‘• ‹–œ˜ƒǤ ‘™‡˜‡”ǡ‹ˆ–Š‡‹–œ˜ƒ‹•–‹‡•‡•‹–‹˜‡–Š‡ŠƒŽƒ Šƒ‹• ƒ•ˆ‘ŽŽ‘™•ǣ

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Toras Ohel Moshe | Shavuos 5780 60 כַּ בֵּד אֶ ת ← Appreciatin our Station in ife → לֹא תַּחְ מֹד

ont’d ערוך השולחן יורה דעה ס' רמ:לה-לז 

אם אפשר להמצוה להעשות על ידי  אחרים – ישמש את אביו ואחרים יעשו המצוה. ‡Š–‡Š–•”‡Š–‘›„†‡”‘ˆ”‡’‡„‘–‡Ž„ƒŽ‹ƒ˜ƒ•‹ƒ˜œ–‹‡Š–ˆ •‘•Š‘—Ž†•‡”˜‡–Š‡ˆƒ–Š‡”ƒ†–Š‡‹–œ˜ƒ•Š‘—Ž†„‡ אבל אם אי אפשר להעשות על ידי ‘’Ž‹•Š‡†„›‘–Š‡”•Ǥ if the Mitva cannot be performed b others ƒoever אחרים – יניח כבוד אביו ויעשה then the son shoud foro honorin his father and perform המצוה, מפני שהוא ואביו חייבין בכבוד the Mitva השם יתברך שצונו על המצוה. „‡ ƒ—•‡„‘–Š–Š‡•‘ƒ†–Š‡ˆƒ–Š‡”ƒ”‡‘„Ž‹‰ƒ–‡† ואפילו באפשר להעשות על ידי אחרים, ‡Š–‰‹†”ƒ‰‡”•—†‡†ƒ‘ ‘Š™‡Š•ƒ ˆ‘”‘‘Š‡Š–‹ אם כבר התחיל במצוה – לא יפסיק Ǥƒ˜œ–‹ לשמש את אביו, דהעוסק במצוה – פטור  if the son aread bean the Mitva he shoud not מן המצוה. ›„†‡”‘ˆ”‡’‡„‘–ƒ˜œ–‹‡Š–”‘ˆ‡Ž„‹••‘’•̵–‹‡Š™‡˜ stop to serve his father ‘–Š‡”•ǡ ו"מצוה עוברת" מקרי כמו הלווית המת, ˆ‘”‘‡™Š‘‹•‡‰ƒ‰‡†‹ƒ‹–œ˜ƒ‹• וקבורתו, וכיוצא בזה. )ויש לעיין ‡š‡’–ˆ”‘‘–Š‡”‹–œ˜‘–Ǥ בהלוויית המת אם שייך "להעשות על ידי  אחרים", הא על כל אחד מוטל.( šƒ’Ž‡•‘ˆ–‹‡•‡•‹–‹˜‡‹–œ˜‘–‹ Ž—†‡ǣ‡• ‘”–‹‰–Š‡†‡ƒ† ƒ†Š‹•„—”‹ƒŽƒ†•‹‹Žƒ”‹–œ˜‘–ǤȋŠ‡”‡‹•–‘ˆ—”–Š‡”Ž‘‘ ‹–‘™Š‡–Š‡”‡• ‘”–‹‰–Š‡†‡ƒ†‹•”‡Ž‡˜ƒ––‘„‡†‘‡„›

‘–Š‡”•ˆ‘”–Š‡‘„Ž‹‰ƒ–‹‘‹•—’‘‡˜‡”›‘‡ǤȌ

IT AETS O AE ESAIM כיבוד אב ואם AEDI

שו"ע יו"ד ס' רמ

ממזר חייב בכבוד אביו ובמוראו

אפילו היה אביו רשע ובעל עבירות ǤEven if his father as a iced person and ifu vioator”‡Š–ƒˆ•‹Š‡”‡˜‡”†ƒ”‘‘Š‘–†‡–ƒ‰‹Ž„‘•‹”‡œƒ מכבדו ומתירא ממנו: of the Torah the son is obiated to honor and revere him

הגה וי"א דאינו מחוייב לכבד אביו רשע Others sa that the son is not obiated to honor a אא"כ עשה תשובה )טור ומרדכי פ' כיצד iced father uness the father repented ובהגהות מיימוני פ"ו דהלכות ממרים(: ǣ‡–‘  

              here is a machlokes rishonim    whether there is a mitzva   of kibud av v’aim towards ǣ a parent that is a rasha. he hulchan Aruch based on ambam says yes ema based on ur says no.

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Toras Ohel Moshe | Shavuos 5780 61 כַּ בֵּד אֶ ת ← → לֹא תַּחְ מֹד

owever it is ver diffiut to paskin that a nonobservant ew is tehnia a rasha ven if his mother annot be ounted as a tinuk shenishba beause she had been frum the hosheh and hester panim of our soiet are so overpowerin that peope annot awas resist t is best to err on the side of aution

part from the tehnia mitzva of kibud aim it is etreme important that he strive to show his mother respet irst he needs her support in his attempt to ive a reiious ife eond if he treats her poor he is makin a hiu ashem e must show her that shemirat hamitzvot makes him a better son ivraha b

is the onin to make onesef the enter of an ever epandin ire of possessions or to תאוה aavah draw an ever reater voume of them into ones own rane whether in the shape of immediate enoment or the means of enoment od has impanted this impuse to sefenarement in ever reature and has iven a share of it to man aso for whom the number of desirabe possessions is inreased b the ateor of menta enoments and advantaes

his impuse is neessar for on it od has based the eonom of is reation sine ever bein in strivin for itsef unonsious paes itsef at the servie of the ivine word order and whie thinkin that it serves itsef on serves the word t is neessar in man aso for so on as man is not aware of his mission to enter the ire of ods servants or is not so keen aware of it as to be stimuated to ative efforts on its behaf if he does not possess this impuse he wi remain uite inative and wi be the east usefu of reatures ene ods wisdom has so ordered matters that even the ommonest man and he above a has this impuse and so even thouh he makes not od or ods word but himsef the obet of his ativit he is at an rate ative in this endeavour and with this ativit however itte he ma know it or intend it is the instrument in ods hands for perfetin the word of ature and man ut of ourse on the strenth mere of this ativit he is on on the eve of the pant and the anima and even beow them sine he was born for hiher thins

hereas ou son and dauhter of srae are to be neither pant nor anima but a human bein and in this human voation ou must fee oursef to be aed upon to serve not oursef but od with a that ou are with a that ou have and wi have and with our enoments and ations and dediate oursef free with our whoe bein to od f throuh this ou have beome a true sraeite ou wi not feel ta’avah, you will not strive for any enjoyment or possession for yourself, you will strive in everthin for means of doin thins peasin to od ou wi be onsious and with set purpose the servant of od in the most anima epression of our anima nature as in the most spiritua epression of our spiritua nature s a fufeded sraeite ou wi know nothin of taavah in whih ou are oursef the obetive hat ou want is not to oet around oursef the reatest possibe ire of possessions but to make oursef a entre from whih as are as possibe a oetion of works peasin to od streams forth and to take our pae with the whoe rane of our ativities in the reat ire of reated beins the ho and eated entre of whih is od

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Toras Ohel Moshe | Shavuos 5780 62 כַּ בֵּד אֶ ת ← → לֹא תַּחְ מֹד

 ut if you have lime to this hihest stae of ewish life, eware aove all of misusin this impulse n all inferior eins o has set arriers to this impulse itself, in orer that no one of them shoul in oeiene to it o eyon what is neessary an oo for itself heir esires o not of themselves o further than this, an therefore this impulse of itself is wholly enefiial ot so with man or ust eause man shoul of his own free will restrain this impulse with the help of os law, an at the hihest point ompletely transform it from servie of self into servie of the worl aorin to the will of o, for that very reason this impulse in him oes not of its own aor restrain itself in the slihtest eree t is true that his immeiate enjoyment is limite y the mutaility of his oy ut as aainst this, he has invente for himself muh artifiial enjoyment here is, for eample, the strivin for possessions whih provies enjoyment an is in itself unlimite, sine it is not a momentary enjoyment in whih the pleasure ies away in the moment of enjoyment, ut what it promises an assures is inee in the future, an therefore offers ounless enjoyment, lie the future itself ene it omes aout that for the man who oes not set limits to his unrestraine impulse the universe itself an eternity in the en eome too small to satisfy his lustful yearnins

nspeaaly frihtful are the onseuences of ta’avah when it exceeds the bounds of the necessary and oo t estroys all happiness in life, it perverts all human ations, it tears up the harter of ivinity in man there is no misery reat or small, no sin reat or small, whih has not its roots in ta’avah. What you have has no value for you only what is not yet yours attrats you, an this, too, loses its value on ein auire hus you have no joy in life so lon as anythin eists an lives an possesses an enjoys outsie your sphere n if you aopt suh an attitue of hostility aainst all other eins an their happiness, you must in the en suum an e the loser in the fiht whih is wae y soiety an the ivine orer aainst one who isolates himself es, all sufferin is in very truth nothin other than the product of ta’avah; for tzaroth, sufferings, are nothing but a limitation of personality. But if you never went eyon what is permitte to you, threeuarters of your sufferin woul e unnown to you ut in fat you often ris all that is permitte for the attainment of ut one forien thin an then you estroy for yourself the happiness of your life

ut aove all for how woul the estrution of happiness e possile otherwise t estroys all ativity worthy of a man an proues only sin an rime t the moment in whih you ive yourself up wholly to the ta’avah for any object or any enjoyment, at that moment you declare war on all beings around you, on God and on His law, for, dominated by ta’avah, you stop at nothin whih is within the rane of your powers an when you reah that limit, you lie fumin at the arrier whih still lies aross your path etween you an the ojet of your esire

Where ta’avah draws, torah cannot abide, for where mind and disposition set themselves up as the iretive fores of life, how an there e room for the law whih esires to implant the promotion of the will of o an the salvation of the worl as the mission of life

Where ta’avah rules, mitzvah must give way, for the latter ins you not for your own enefit ut for that of others an mishpat also must ive way, sine it sets up the rihts of others as the limit to your pursuit of wealth

ho must also ive way, sine it elares the suorinate reation to e your rotherreature an fies the law of o as a limit to your aprie an upiity

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Toras Ohel Moshe | Shavuos 5780 63 כַּ בֵּד אֶ ת ← → לֹא תַּחְ מֹד

 duth testifies in vain to you in the name of humanity and udaism, since you have feeling for yourself alone and for the lustful brute within you. or can vodah mae you virtuous, since you come before God only with your unrestrained desires, and you crawl before Him or feel resentful against Him according to whether He furthers or hinders your desires.

Yes, every sin and every crime is only a product of ta’avah, for, one and all, they are nothing but a scorning of the Divine law for the satisfaction of one's own desires. Therefore beware of ta’avah, of all covetous yearning for objects and enjoyments which you do not possess, and, above all, for those which God forbids you to pursue. nd do not say it is only my thought and feeling, it is not action. ction will not be absent if you do not master thought and feeling, and before you are aware of it your uncontrolled desire has robbed you of all your Horeb ornaments which conferred on you the dignity of a man and an sraelite, and you are left a naed, lustful, ravenous beast.

Against this misuse of ta’avah, against this longing for enjoyments and objects forbidden by the law of God, particular warning is given by the text which we have uoted, and which, not without purpose, has piced out among all forbidden enjoyments and objects those in the possession of others. or in this prohibition the pursuit of the object is not a sin in itself but becomes a sin only through the idea of the other personality which is associated with it. nd where, at the same time, desire is stimulated by the actual sight of the ownership and enjoyment, this is the case in which ta’avah comes most sharply into conflict with the prohibition and is most uic to scorn it.

How then can you guard against unbridled ta’avah? And how can you attain that high level of character in which ta’avah, cupidity, is changed into ahavah, love of the Lord? Only one thing can lead to this, and in it lies all virtue and all happiness. his one thing is to have a proper idea of life. alue your life not according to possessions and enjoyments, but according to good deeds; and again value your actions only according to their relation to the means which you possess and acuire. t is not how much or how little you have that maes you great or small, but how much or how little you are with what you have, how much or how little you utilize what has been lent to you for action in the service of God that is it which, maes you great or small. nd if with your little you have fulfilled threeuarters of your duties while another with his plenty has done only oneuarter of his, even if this oneuarter were incomparably more than threeuarters you have done, you are still greater than he. or your whole life is only a tas, and your possessions and enjoyments means for performing this tas; the provision of the means belongs to God alone, while the performance of the tas according to the scope of your means constitutes your only greatness.

ertainly it is part of this tas, where you have the power and where religion allows, to pursue these good things and these means of enjoyment, not, however, as an object in themselves but as a means of fulfilling the duties imposed by God. nly so will selfsufficiency and contentment, and with them happiness and virtue, be your lot; you will remain serene and good in every position in life, whatever be the extent of your possessions and enjoyments.



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Toras Ohel Moshe | Shavuos 5780 64 שואל שלא מדעת

Rabbi Elie Levi

שואל שלא מדעת “Stealing or borrowing”

Shoplifting is stealing. Taking out a book from the library is borrowing. But the borderline between borrowing and stealing is often blurred. Is borrowing without permission borrowing or stealing?

teach us about פוסקים and ,מפרשים ,גמרא In this class we will explore what the how to maneuver this gray area of our lives.

Some Key Questions To Consider:

 Is it permissible to borrow someone else’s things without first asking permission?  If someone did borrow an object without permission, what liability do they have if something happens to it?  When is it permissible to borrow someone else’s things without first asking permission?

Class Outline:

Section I. Borrowing without Permission

Case 1. Reuven Borrows a Basketball Case 2. Taking with Intent to Compensate – The Coworker’s Coke

Section II. Is it Ever Permissible to Borrow without Explicit Permission?

Case 3. What’s Considered “Getting Permission”? – Displaced by Hurricane Sandy and borrowing a Jaguar XJ without permission from someone known for generosity

Case 4. Borrowing without Permission for a Noble Purpose – The laptop for a presentation for special children

Case 5. Using something “insignificant”

Note: This shiur is not intended as a source of practical halachic (legal) rulings. For matters of halachah, please consult a qualified posek (rabbi).

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Section I. Borrowing without Permission

We will now examine two cases to clarify if it is permissible to “borrow” other people’s possessions without permission and the Jewish legal consequences of such use.

Case 1. Reuven Borrows a Basketball Reuven is relaxing in his apartment with three friends, and they decide to play basketball. Reuven’s roommate, Shimon, has a ball, but he’s in class and has not answered their call or texts asking for permission to use the ball. Can Reuven borrow it for an hour, then return it – and inform Shimon later?

This is a classic case of what the Gemara refers to as sho’el shelo mida’as – borrowing without consent of the owner. Would you call this borrowing, or is it closer to stealing? What do you say?

in the following Mishnah מחלוקת Classification of such usage is the subject of a and Gemara.

Source 1. Mishnah and Gemara Bava Basra 87b - 88a – A storeowner uses a client’s container without permission. בבא בתרא פז: Mishnah: One who sends his [young, under bar משנה - ַהשּׁוֹ ֵל ַח ֶאת ְבּנוֹ ֵא ֶצל mitzvah] son to a store (the parent places a ֶח ְנ ָו ִני (וּ ֻפ ְנ ְדּיוֹן ְבּ ָידוֹ), וּ ָמ ַדד לוֹ pundyon – worth 2 issar – in his son’s hand), and ְבּ ִא ָסּר ֶשׁ ֶמן ְו ָנ ַתן לוֹ ֶאת ָה ִא ָסּר, asks him to buy 1 issar's worth of oil and to ָשׁ ַבר ֶאת ַה ְצּלוֹ ִחית ְו ִא ֵבּד ֶאת .bring back the oil together with 1 issar change ָה ִא ָסּר, ֶח ְנ ָו ִני ַח ָיּב. He also gives the son a bottle to fill with the) oil.) ַר ִבּי ְיהוּ ָדה פּוֹ ֵטר, ֶשׁ ַﬠל ְמ ָנת ֵכּן The storeowner measures out an issar’s worth ְשׁ ָלחוֹ. of oil. [The storeowner] gives the child the issar of oil, and [the child] breaks the bottle of oil and

loses the issar change. The storeowner is liable [for the damage of the bottle and loss of the oil and the issar change.] Rabbi Yehuda absolves [the storeowner for the damage to the bottle, as will be explained in the

Gemara. He also absolves the storeowner for

the loss of the oil and money], because the father willingly took the risk of sending them with a child.

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גמרא – (פח.) . . . ָא ַמר ָר ָבא Gemara: ... Rava said, “I and the lion [leader] of ֲא ִני ַו ֲא ִר י ֶשׁ ַבּ ֲח בוּ ָרה ַתּ ְר ִגּ י ְמנוּ ָה the group explained this Mishnah.” Who is the וּ ַמנּוּ ר' ֵזי ָרא ָה ָכא ְבּ ַמאי .lion of the group? Rabbi Zeira ַﬠ ְס ִקי ָנ ן ְכּגוֹן ֶשׁ ְנּ ָט ָלהּ ָל ֹמד ָבּהּ This Mishnah is dealing with a case where the ַל ֲא ֵחִרים וּ ְבשׁוֹ ֵאל ֶשׁ לֹּא ִמ ַדּ ַﬠת storeowner took the bottle the boy had brought ָקא ִמי ְפ ְל ֵג י : from home and used it for measuring for his other clients. The dispute in our Mishnah is ַמר ָס ַבר שׁוֹ ֵאל ַה ֵו י about the status of one who borrows without permission. וּ ַמר ָס ַבר ַגּ ְז ָלן ַה ֵו י. One opinion (Rabbi Yehuda’s) is that he has the status of a normal borrower; the other (the Sages’) holds that he has the status of a thief.

Based on how the Gemara understands it, the dispute in the Mishnah concerns the question of somebody who borrows without permission. According to Rabbi Yehuda, he has the status of a regular borrower; according to the first opinion in the Mishnah (the "rabbis"), however, he has the status of a thief.

 : At first glance, the ruling of the rabbis makes no sense – why should the storeowner be liable for the customer (the boy) breaking the bottle of oil!

Why do you think the storeowner could be responsible?

The Rashbam clarifies the rationale for the ruling:

Source 2. Rashbam Bava Basra 87a “Demar Savar” – A thief must return the stolen object directly to its owner, and is responsible for whatever happens until that point. רשב"ם בבא בתרא פח. One holds – The rabbis hold that the storeowner ְדּ ַמר ָס ַבר - ַר ָבּ ָנן ַגּ ְז ָלן ַה ֵוי ְו ַק ְנ ֵייהּ ְל ִה ְת ַח ֵיּב is a thief, and effectively acquired the bottle (when ָבּהּ ַﬠד ֶשׁ ָתּבֹא ְל ַיד ְבּ ָﬠ ִלים ְדּ ְב ִﬠ י ַנן ְו ֵה ִשׁיב (he took it from the child for his personal use ֶאת ַה ְגּ ֵז ָלה ְו ַה ָשׁ ָבה ְל ַיד ִתּינוֹק ַלאו ַה ָשׁ ָבה making him responsible for it until it reaches the ִהיא ְו ָה ִכי ָא ְמ ִרי' ְבּ ַהגּוֹ ֵזל וּ ַמ ֲא ִכיל (ב"ק ַדּף hands of the owner (the parents). There is now an קיח) ַהגּוֹ ֵנב ָט ֶלה ִמן ָה ֵﬠ ֶדר ְו ֶה ֱח ִזירוֹ ָו ֵמת אוֹ obligation of, “Return the stolen object,” and ִנ ְג ַנ ב ַח ָיּיב ְבּ ַא ֲח ָריוּתוֹ ְדּ ְב ִﬠ י ַנ ן ַדּ ַﬠת ְבּ ָﬠ ִלים returning the bottle to the hands of the child is not ְו ֵאין ֶזה ַדּ ַﬠת ְבּ ָﬠ ִלים ְכּ ֶשׁמוֹ ְסרוֹ ְליַד ִתּינוֹק: considered returning it to the owner. As we say in Bava Kamma 118a, “Someone who steals a lamb from a flock and returns it (without the owner’s

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knowledge), but it then dies or is stolen, is still responsible for it.” We require the thief to return the object with the knowledge of the owners. Returning it to a child’s hands is not considered “with the knowledge of the owners.”

According to the rabbis, the storeowner is considered a thief, and therefore has a mitzvah to return the bottle to the child’s parent. (and not to the son). Even though it was the child who actually broke it, the storeowner (the thief) is responsible for all damages that occur to the object until he gets it back to the parent.

: What then explains Rabbi Yehuda’s position that the storeowner is not obligated to pay for the broken bottle?

Source 3. Rashbam Bava Batra 88a, “VeRabbi Yehuda Savar Sho’el Havei” – A borrower can return the object to where he borrowed it from. רשב"ם בבא בתרא פח. Rabbi Yehuda maintains that he is a borrower, and דבור המתחיל "ורבי יהודה it is sufficient to return it to the place he borrowed סבר שואל הוי" it from. Therefore, he is absolved from ְו ַר ִבּי ְיהוּ ָדה ָס ַבר שׁוֹ ֵאל ַה ֵו י - responsibility for the bottle when he returns it to ְו ִכי ַמ ֲח ִזירוֹ ְל ָמקוֹם ֶשׁ ָשּׁ ֲאלוֹ .(the child (where he borrowed it from ִמ ָשׁם ַדּי, ְו ִה ְל ָכּ� ִמ ֶשּׁ ֶה ֱח ִזירוֹ ַל ִתּינוֹק ָ פּטוּר.

According to Rabbi Yehuda, the storeowner is a regular borrower, and is therefore absolved from responsibility once he returns it to the child. Even if it breaks before reaching the parent/owner, the storeowner is not responsible, beacuse his borrowing status ends when he replaces it in the child’s hands.

Rabbi Yehuda and the rabbis thus engage in a fundamental disagreement about the halachic nature of somebody who borrows something without permission. Question to consider: What are the arguments to consider borrowing without permission a form of theft? What are the arguments to say that this is not a form of theft?

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Source 4. Ritva Bava Metzia 41a ריטב"א בבא מציעא מא. Ritva 41a One who borrows without permission has no intent ושואל שלא מדעת אין דעתו לחסר to cause a loss to the owner, but rather use it and לבעלים כלום ,אלא שרוצה return it to its proper place and even willing to pay להשתמש בו ולהחזירו למקומו , for its use, if it is something that is normally ואם הוא תשמיש שראוי לשכר, דעתו לתת שכר לבעלים .ומיהו (rented. Nevertheless, in using it there is a (potential בתשמיש שהוא עושה יש קלקול monetary loss to the owner [and that is why it is לממונם של בעלים ואע"פ שאינו considered theft]. Even if it won't get worn through מתחסר בתשמיש אפשר היה usage, it is possible that it will break or get דאיידי דמטלטל לה תשבר או damaged, for if we are dealing with something יארע בה נזק,דאלו בדבר שא"א that cannot get damaged, nobody is of the לבא לידי נזק בטלטולו ליכא opinion that the borrower is a thief because למ"ד דשואל שלא מדעת גזלן .nothing wrong was done הוי דהא לא עביד ולא מידי

: Based on the Ritva, why do you think Rabbi Yehuda would permit using other people's property without permission?

Thinking about the Ritva:

Think of examples of commonly borrowed items. Which of them fit into the category of items where the owner stands to lose?

Why do you think the Ritva believes that you may borrow an item without permission if there is no possibility of it getting damaged?

Do you think the Ritva would allow one to use an unbreakable item that has a sign on it stating explicit do not use without permission"?

Back to our basketball: Is borrowing Shimon’s basketball any different from a storeowner borrowing a parent’s bottle? No – both involve using someone else’s property without permission. We should get the answer to Reuven’s question by finding out how we rule in the case of our Mishnah.

Let’s see how the Shulchan Aruch rules:

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Source 5. Shulchan Aruch Choshen Mishpat 359:5 – Borrowing without permission is considered theft (in accordance with the rabbis). שו"ע חושן משפט שנט:ה Even one who borrows without the consent of the ֲא ִפילוּ ַהלּוֹ ֵק ַח ִבּ ְשׁ ֵא ָלה ֶשׁלּ ֹא .owners is called a thief ִמ ַדּ ַﬠת ַה ְבּ ָﬠ ִלים ִנ ְק ָרא ַגּ ְז ָלן:

What are the ramifications of being called a thief? The most obvious one is that one who steals is performing a prohibited action! The Torah forbids stealing.

Source 6. Vayikra 19:11,13 – Theft is biblically prohibited. ספר ויקרא יט:יא, יג Do not steal. Do not deny falsely. Do not lie to one י"א. לֹא ִתּ ְג ֹנבוּ ְולֹא ְת ַכ ֲחשׁוּ another … Do not oppress your friend (by ְולֹא ְת ַשׁ ְקּרוּ ִאישׁ ַבּ ֲﬠ ִמיתוֹ ... withholding their salary) and do not rob. Do not hold י"ג. לֹא ַת ֲﬠ ֹשׁק ֶאת ֵר ֲﬠ� ְולֹא .the wages of a worker overnight until the morning ִת ְג ֹזל לֹא ָת ִלין ְפּ ֻﬠ ַלּת ָשׂ ִכיר ִא ְתּ� ַﬠד ֹבּ ֶקר.

There are also practical consequences of being defined as a thief as illustrated through the following scenario.

Let’s look at what happened next in the basketball story:

Unfortunately, Reuven didn’t learn the Gemara in Bava Basra or the ruling of the Shulchan Aruch, and he and three friends “borrowed” the basketball and went to the court near their dorm. Reuven came back to the dorm, put the basketball back exactly where he found it, left the room, and locked the door.

Unfortunately, when Shimon returned to his room, his basketball was missing!!

He later confronted Reuven: “Hey, where’s my basketball?”

Reuven assumed that somehow Shimon knew that he had used it. “I put it back exactly where I found it and locked the door.”

“So you used my ball when I was away. Now it’s gone. You’re responsible. Pay up!”

“I didn’t take it! Someone must have broken into the room.”

: Is Reuven really responsible, or was it sufficient for him to have returned the ball to where he found it?

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 If Reuven thinks it is stolen, does he have to follow up with University Security?  Does Reuven have to pay for the basketball? What do you think?

The halachah tells us an important practical ramification of being considered a thief and not merely a borrower. If a “borrower without permission” is considered a thief, he has a mitzvah to return the object he stole directly to its owner, and he’s also liable for anything that happens to the object until the point that he returns it to the owner. In contrast, if he is considered a borrower (like Rabbi Yehuda says) he just has to return the object to where he found it.

The Shulchan Aruch rules according to the Rabbis in our Mishnah:

Source 7. Shulchan Aruch Choshen Mishpat 366:3 – One who borrows without permission is liable until he returns the object to the owner. שו"ע חושן משפט שסו:ג If a vessel was in the hands of the owner’s son or ָה ָיה ְכּ ִלי ְבּ ַיד ְבּנוֹ ֶשׁל ַבּ ַﬠל ַה ַבּ ִית servant, and someone took it and used it, that’s אוֹ ְבּ ַי ד ַﬠ ְבדּוֹ, ְו ָל ְקחוּ ֶא ָחד ֵמ ֶהם considered borrowing without permission. It is ְו ִנ ְשׁ ַתּ ֵמשׁ בּוֹ, ַה ֵרי ֶזה שׁוֹ ֵאל thereby considered to be in the borrower’s legal ֶשׁלֹּא ִמ ַדּ ַﬠת, ְו ַנ ֲﬠ ָשׂ ה ִבּ ְרשׁוּתוֹ possession, and he becomes obligated in any ְו ִנ ְת ֲח ֵיּ יב ְבּאוֹ ְנ ִסין ַﬠד ֶשׁ ַיּ ֲח ִזי ֶרנּוּ damages – even those beyond his control – until he ַל ְבּ ָﬠ ִלים, ְל ִפי ָכ� ִאם ֶה ֱח ִזירוֹ returns it to the owner. Therefore, if he returns it to ַל ָקּ ָטן ֶשׁ ָה ָיה ְבּ ָידוֹ ְו ָא ַבד ִמ ֶמּנוּ אוֹ the child who was holding it (not to the owners ִנ ְשׁ ָבּר, ַח ָיּ יב ְל ַשׁ ֵלּם: themselves) and it gets lost or damaged, he (the unauthorized borrower) is held responsible to pay.

Therefore, even if the basketball was stolen after Reuven replaced it, Reuven must compensate Shimon.

Well done! That is the end of case #1

IF you would like to expand on this and take it to the next level, join us as we examine case #2……

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We’ve spoken until now about borrowing and then returning the same item without permission. But what about taking and depleting something that is consumable, and then replacing what you took? Let’s see in the next case…

Case 2. The Co-worker’s Coke Chava works in the lab of a drug company with four other workers. One night she and Miriam are working late on a project. Miriam feels a need to caffeinate herself, opens the refrigerator, and takes one of Dr. Ginzburg’s two bottles of Coke. Doctor Ginzburg is on vacation for a few days and out of cellphone reach.

“What are you doing?” asks Chava. “You can’t take that. It’s not yours!”

Miriam responds: “I’ll replace it. I don’t think there’s anything wrong with that.”

Chava: “I do. Could you steal something from a store with the intention to later replace the item a few days later?” Who is right – Chava or Miriam? What do you think?

The Gemara quotes a Braisa that speaks about two related cases:

Source 8. Bava Metzia 61b – Stealing to torment and stealing with intent to compensate are prohibited. בבא מציעא סא: What does the command “Do not steal” – that "לֹא ִתּ ְג ֹנבוּ" ְדּ ָכ ַתב ַר ֲח ָמ ָנא ?Hashem said in the Torah – come to include ָל ָמה ִלי? There are other sources in the Torah that prohibit] stealing.] Answer: It comes to teach us the ִל ְכ ְד ַת ְנ ָיא: ל ֹא ִתּ ְגנוֹב ַﬠל ְמ ַנת halachah that we learned in a Braisa: “Do not steal ְל ֵמי ַק ט, לֹא ִתּ ְגנוֹב ַﬠל ְמ ַנת in order to torment someone, and do not steal ְל ַשׁ ֵלּם ַתּ ְשׁלוּ ֵמי ֵכּ ֶפל. ”.even] with intent to pay back double]

The Gemara mentions two related cases, stealing to torment and stealing with intent to compensate. In both cases, the intention is not to actually “steal” in the sense of taking and keeping another’s item; rather, the item will be returned, either after the victim suffers a little, or doubled (Rashi explains that someone who steals with intention of paying back double does so for altruistic reasons).

Source #8 teach us that taking someone else’s property is considered stealing, regardless of the taker’s intentions to borrow. Therefore, in the Co-worker’s Coke Case, it is clearly forbidden for Miriam to “borrow” Coke with intention to compensate, either with money or some other Coke. If stealing with intent to

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return the object itself (Source #8) is prohibited, certainly stealing with intent to compensate with another Coke would be prohibited.

This law is codified by the Rambam in his Mishneh Torah, Laws of Theft 1:2, and his ruling is echoed by the Shulchan Aruch:

Source 9. Shulchan Aruch Choshen Mishpat 348:1 – Stealing with intent to return is prohibited. שו"ע חושן משפט שמח: א It is biblically forbidden to steal even a tiny ָאסוּר ִל ְגנוֹב ֲא ִפילּוּ ָכּל ֶשׁהוּא .amount ִדּין תּוֹ ָרה, ְו ָאסוּר ִל ְגנוֹב ֲא ִפילּוּ It’s also forbidden to steal even as a joke, to steal ֶדּ ֶר� ְשׂחוֹק, ַו ֲא ִפילוּ ַﬠל ְמ ָנ ת even with intent to return or to pay back double, or ְל ַה ֲח ִזיר אוֹ ְכּ ֵדי ְל ַשׁ ֵלּם .to annoy another ַתּ ְשׁלוּ ֵמי ֵכּ ֶפל אוֹ ְכּ ֵדי ְל ַצ ֲﬠרוֹ, All of these are prohibited so that one will avoid ַה ֹכּל ָאסוּר ְכּ ֵדי ֶשׁלֹּא ַי ְר ִגּיל .[getting accustomed [to theft ַﬠ ְצמוֹ ְבּ ָכ�:

Note: This last line (“All of these are prohibited so that one will avoid getting accustomed [to theft]”) is a citation from the Rambam, and is the subject of dispute among later commentators. The Lechem Mishneh (Laws of Theft 1:2) states that stealing as a joke and stealing with intent to return or compensate are rabbinic fences added to protect people from transgressing biblical theft – taking someone else’s property with intent to possess it.

However, the Sefer Hachinuch, assumes that these cases are also included in the biblical prohibition of theft. No one, for whatever reason, should take liberties with other people’s objects.

Key Themes of Section I:

 In general, it is prohibited to borrow without permission.  Moreover, borrowing without permission – where it is forbidden to do so (see below) – is considered theft.  The “borrower” becomes liable for all damages or loss, even those beyond his control, until he returns the object directly to the owner.  It is prohibited to take someone else’s property and consume it, even with intent to replace it or compensate for it.

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Section II. Is it Ever Permissible to Borrow without Explicit Permission?

So far we have concluded that it is forbidden to use other people’s possessions without their permission. Are there ever situations or mitigating circumstances that enable one to borrow things without permission? Let’s look at two cases: 1) borrowing a car without permission from someone with a reputation for being generous and 2) borrowing without permission for a good purpose – a case of a laptop in a camp for children with special needs.

Case 3. Displaced by Hurricane Sandy and borrowing a Jaguar XJ from a person known for generosity.

Matt and Barbara Heitman were forced to temporarily stay with second cousins in upstate NY after evacuating their Seagate, NY home during Hurricane Sandy in November 2012. For those two weeks the Heitmans – carless – stayed in the house most of the day while their hosts, Rob and Sari Heitman, were at work. Rob and Sara drive to work together, leaving their second car – a Jaguar XJ – at home.

One day, Matt, trying to keep up with a work deadline, needed to get a notarized document to his friend and business associate David, a lawyer in the area. David asked him, “Matt, how are you going to get it here? Your car floated away in Seagate! I am without a car today, and there are no buses or taxis in all of Dutchess County.”

Matt said, “Don’t worry. My hosts have a car. I’ll use theirs.”

Dave: “This does not sound kosher. Isn’t using someone else’s car without permission tantamount to stealing?”

Matt replied, “You don’t know about the Heitman family tradition. I’m staying with my cousin Rob, who is also a Heitman. I don’t know exactly when it started, but our families always vacationed together, and it became understood in the family that it’s okay to use the other family’s cars, bicycles, clothing, and whatnot.”

Matt tried to double-check by calling both Heitmans on their cellphones and leaving messages that he is going to borrow the Jaguar. He sends them both emails, but there is no response.

Do you think it is permissible for Matt to borrow the car even if he doesn’t get explicit permission from his cousins?

Is the Heitman family tradition legitimate according to the halachah?

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It is wonderful when a generous and friendly owner of an object explicitly gives roommates, family members, co-workers, or friends, permission to use things whenever they wish to use them.

It is also generally assumed that a person objects to others using their possessions, in which case borrowing without permission is prohibited without question. Some people are worried their things will get ruined; others have had negative experiences in the past when they lent to others; still others are stingy.

But how should we deal with Matt’s case – can we assume implicit permission?

To answer this question we have to determine when according to the halachah it is legitimate to assume that the owner of an object gives permission to use it. To build towards the answer, let’s start with a Tosefta in Maseches Bava Kamma.

Source 10. Tosefta Bava Kamma 11:2 – A son can sometimes give away his father’s bread. תוספתא בבא קמא יא:ב A son who was eating of his father’s food, and ַה ֵבּן ֶשׁ ָה ָיה אוֹ ֵכל ִמ ֶשּׁל ָא ִביו ,similarly a servant who was eating of his master’s ְו ֵכן ָה ֶﬠ ֶבד ֶשׁ ָה ָיה אוֹ ֵכל ִמ ֶשּׁל can give a portion to the son, daughter, or servant ַרבּוֹ קוֹ ֶצה ְונוֹ ֵתן ְפּרוּ ָסה ִל ְבנוֹ of his [father’s or master’s] friend. He need not וּ ִבתּוֹ וּ ְל ַﬠ ְבדּוֹ ֶשׁל אוֹ ֲהבוֹ ְו ֵאינוֹ worry about theft from the owner, because this חוֹ ֵשׁשׁ ִמשׁוּם ְגּ ֵזלוֹ ֶשׁל ַבּ ַﬠל .was the common custom ַה ַבּ ִית ֶשׁ ָכּ � ָנ ֲהגוּ.

The Rashba (Rabbi Shlomo ben Aderes), quotes this Tosefta to explain the following Gemara:

Source 11. Bava Metzia 22a – Two rabbis ate, one did not. בבא מציעא כב. Amemar, Mar Zutra, and Rav Ashi visited Mari bar ַא ֵמי ָמ ר וּ ַמר זוּ ְט ָרא ְו ַרב ַא ִשׁי .Isak’s orchard ִא ְק ְלעוּ ְלבוּ ְס ְתּ ָנא ְדּ ָמ ֵרי ַבּר His sharecropper brought them dates and ִאי ַסק, ַא ְיי ִתי ַא ִרי ֵסיהּ ְתּ ָמ ֵר י pomegranates. ְו ִרימוֹ ֵני. ַא ֵמי ָמ ר ְו ַרב ַא ִשׁי ַא ְכ ֵלי, ַמר זוּ ְט ָרא לֹא ָא ִכיל. .Amemar and Rav Ashi ate, but Mar Zutra did not eat

Why didn’t Mar Zutra enjoy some dates and pomegranates? Mar Zutra did not eat the fruit based on an explicit Mishnah that forbids it:

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Source 12. Mishnah Bava Kamma 10:9 – It is forbidden to buy fruit from fruit watchmen. משנה בבא קמא י:ט One should not buy wool, milk, and kids from ֵאין לוֹ ְק ִחין ִמן ָהרוֹ ִﬠים ֶצ ֶמר shepherds; nor should one buy wood or fruit from ְו ָח ָלב וּ ְג ָד ִיים, ְולֹא ִמשּׁוֹ ְמ ֵרי .fruit watchmen ֵפרוֹת ֵﬠ ִצים וּ ֵפרוֹת.

Why should one refrain from buying fruit from the watchmen?

Source 13. Rambam’s Commentary on the Mishnah Bava Kamma 10:9 – We assume that fruit was stolen. רמב"ם פירוש המשניות בבא קמא י:ט All of these things are prohibited to ֵאלּוּ ַה ְדּ ָב ִרים ֶשׁ ִה ְז ִהיר ֶשׁלֹּא ִל ְקנוֹ ָתן, purchase because we can assume that they ְל ִפי ֶשׁ ֶח ְז ָק ָתן ְגּ ֵני ָבה ְבּ ָי ָדם: .are stolen

Ok, now we know why Mar Zutra did NOT eat the fruit. He assumed they were stolen. We need to explain why Amemar and Rav Ashi thought it was permissible to eat the fruit. The Rashba explains as follows.

Source 14 – Rashba, quoted in Ran, Bava Metzia 22 – Why did the two rabbis eat the fruit? ָה ַר ְש ָבּ "א ז"ל ִתּי ֶר ֵץ ְדּ ֲא ִפילּוּ The Rashba of blessed memory answered that even ֵלית ֵליהּ חוּ ְל ָקא ְבּ ֵפי ֵרי ָשׁ ִר י if the sharecropper owned no share of the fruit it ְל ִפי ֶשׁאוּ ְמ ָדן ַה ַדּ ַﬠת הוּא ,[was still permitted [for the two rabbis to eat ֶשׁ ֵאין ַבּ ַﬠל ַה ַפּ ְר ֵדּס ַמ ְק ִפּיד because it was a legitimate assumption that the ְבּ ָכ� ְו ָכ � ָנ ֲהגוּ. ַדּ ְמ ָיא ְל ַמאי owner of the orchard would not object to this, and ְדּ ַא ְמ ִרי ַנן ְבּ תּוֹ ֶס ְפ ָתּא ְדּ ֶפ ֶרק this was customary. This is similar to what we say ַבּ ְת ָרא ְד ָבּ ָבא ַק ָמא, " ַה ֵבּן in the Tosefta in the last chapter of Bava Kamma ֶשׁ ָה ָיה אוֹ ֵכל ִמ ֶשּׁ ל ָא ִביו ְו ֵכן that a son who was eating of his father’s food, and similarly a servant who was eating of his master’s, ֶﬠ ֶבד ֶשׁ ָה ָיה ֹא ֵכל ִמ ֶשּׁל ַרבּוֹ can give a portion of food to the son, daughter, or קוֹ ֶצה ְונוֹ ֵתן ְפּרוּ ָסה ִל ְבנוֹ servant of his [father’s] friend. He need not worry וּ ְל ַﬠ ְבדּוֹ ֶשׁל אוֹ ֲהבוֹ ְו ֵאינוֹ about theft from the owner, for that was common חוֹ ֵשׁשׁ ִמשּׁוּם ְגּ ֵזלוֹ ֶשׁל ַבּ ַﬠל .custom ַה ַבּ ִית ֶשׁ ַכּ� ָנ ֲהגוּ."

This ruling is quoted by many. For instance, it appears in the Shulchan Aruch, Yoreh De’ah 248:6, in the Shulchan Aruch Harav, Hilchos Aveida #5, and in the Kitzur Shulchan Aruch 182:14.

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The Heitman family tradition sounds halachically similar to the ancient “common custom” of giving food to the children of family friends – in which case it would be fine for Matt to use his cousins’ car, although attempting to check with them was appropriate.

It’s true that the family car happens to be a Jaguar, and most people might be particular about taking out the Jag for a spin – but if the family tradition applies even to the car, it will be permitted to drive the car without asking.

What happens if we assume that there is no "family tradition," yet Matt knows that Mr. Heitman will certainly agree for him to use the car:

Is this sufficient to permit using someone’s property without their knowledge?

Tosfos writes the following:

Source 15. Tosfos, Bava Metzia 22a – Why did the two rabbis eat the fruit? תוספות, בבא מציעא דף כב, א: It cannot be suggested that [Amemar and Rav Ashi ate from the fruit in Source #11 because] they relied ְדּ ֵאין לוֹ ַמר ֶשׁ ָה ָיה סוֹ ֵמ� on the fact that Mari bar Isak will consent after he ֶשׁ ִי ְת ַר ֶצּה ָמ ִרי ַבּר ִאי ַסק .hears about it ְכּ ֶשׁ ֵיּ ַדע ְדּ ַה ָל ָכה ְכּ ַא ַבּ ֵיי, ְו ַאף ַﬠל ַגּב ְדּ ַה ְשׁ ָתּא ִנ י ָחא ֵליהּ, The reason is because the halachah follows Abaye ֵמ ִﬠי ָק ָרא לֹא ַה ָוּה ִנ י ָחא ֵליהּ: who maintains that an implied state of mind does] not carry halachic significance, until the state of mind is conscious and explicit], and therefore even though he will consent later, he did not give his initial consent [and the later consent does not help retroactively].

According to Tosfos, assumed consent is not sufficient to permit taking something without permission.

However, the Shach [Rabbi Shabbatai ben Meir ha-Kohen, a leading 17th century authority] gives the following ruling in his peirush on Shulchan Aruch:

Source 16. Shach, Choshen Mishpat 358:1 – The Shach takes a lenient view. ְו ִאי ָל או ְדּ ִמ ְס ְתּ ִפי ָנא ָה ִיי ִתי אוֹ ֵמר .If I would not fear, I would say that it is permitted ֶשׁמוּ ָתּר, ֵכּי ָון ֶשׁ ָיּדוּ ַﬠ ֶשׁ ִיּ ְת ַר ֶצּה, He knows that the owner will consent, and ִ אם ֵכּן ַה ְשׁ ָתּא ַנ ִמי, ְבּ ֶה ֵתּי ָרא therefore now, too, it comes into his hands with ָא ִתי ְל ָי ֵדיהּ, ְדּ ִמ ְס ָתּ ָמא ֵאינוֹ permission, for we can assume that he is not ַמ ְק ִפּיד ַﬠל ֶזה. .particular about this

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In spite of the introductory "if I would not fear," the words of the Shach are accepted as presenting an alternative ruling, and later authorities are divided over the practical halachic decision:

Whereas many rely on the ruling of the Shach, some are stringent on account of the Tosfos’ ruling.

There are cases, however, where the "assumption of consent" is strengthened, even for someone you don’t know personally. What would be the ruling then?

Case 4. The Laptop for Special Kids Shira is a counselor at this year's Camp Gila, a camp for special children with various degrees of handicap. As part of her job, she worked hard to prepare a PowerPoint presentation, perfectly suited for the level of the kids under her charge. Unfortunately, as she turns on her computer just ten minutes before the session is due to begin, she finds that Windows has become corrupted, and will not start. As Shira frantically contemplates what do to, she sees Alana's graceful Dell laptop on a nearby desk. Alana is also a counselor at the camp, and she and Shira are roommates – though they didn't know each other before. She is presently running an exercise class for a group of kids, and (of course) she can't be contacted. Shira is sure that Alana would consent for her to use her laptop – in particular for the good cause of teaching the class. What should Shira do?

Can Shira rely on her assumption and take the laptop?

Presumably, the Shach would rule it is ok.

What would Tosfos say, given his stringent ruling in Source # 15?

In order to find an answer to this question we will study a comment of the Rosh (Rabbeinu Asher ben Yechiel). The Rosh applies the rule from the Gemara which states that there is an assumption that people are agreeable to others using their mitzvah items for performing a mitzvah. This, the Rosh explains was the basis of his generation’s custom to consider it legitimate to borrow someone else’s tallis without asking permission.

Source 17. Commentary of the Rosh, Chullin 8:26 – When is it permissible to use another’s tallis without asking? רא"ש חולין פרק ח:כו The custom became to allow a person to use a ְו ָנ ֲהגוּ ְל ִה ְת ַﬠ ֵטּף ְבּ ַט ִלּיתוֹ ֶשׁל friend’s tallis even without his prior knowledge ֲח ֵברוֹ ֲא ִפילּוּ ְבּ ל ֹא ְי ִדי ָﬠה וּ ְמ ָב ֵר � and to make a bracha over it. They relied on the ְו ָס ְמכוּ ַﬠל ֶזה ְדּ ִנ י ָחא ֵליה principle: “A person is comfortable with [and will

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ְל ִאי ִנישׁ ְד ִלי ֲﬠ ִביד ִמ ְצ ָוה give consent to] having a mitzvah performed with ְבּ ָממוֹ ֵניהּ. ְו ִאם ְמ ָצ ָאהּ ְמ ֻק ֶפּ ֶלת his money.” If he found it folded, [when he returns ַי ֲחזוֹר ִוי ַק ְפּ ֶל ָנה ְכּ ָב ִראשׁוֹ ָנה. ְדּ ִאי it] he should leave it folded as before, for otherwise ָל או ָה ִכי לֹא ִנ י ָחא ֵליהּ: people are not happy with [others using their tallis].

This custom recorded by the Rosh became the basis for the Shulchan Aruch’s ruling. Yet, note the additional comment by the Rema.

Source 18. Shulchan Aruch and Rema, Orach Chaim 14:4 – When is it permissible to use another’s mitzvah objects? מוּ ָתּר ִלטּוֹל ַט ִלּית ֲח ֵבירוֹ וּ ְל ָב ֵר� Shulchan Aruch: It is permissible to take a friend’s ָﬠ ֶלי ָה וּ ִב ְל ַבד ֶשׁ ְי ַק ֵפּל אוֹ ָתהּ ִאם tallis and make a bracha over it, as long as he ְמ ָצ ָאהּ ְמ ֻק ֶפּ ֶלת: הגה ְו הוּא ַה ִדּין .refolds it if he found it originally folded ִבּ ְת ִפ ִלּין Note of Rema: The same is true for tefillin; but it is ַא ָב ל ָאסוּר ִל ְלמוֹד ִמ ְס ָפ ִרים ֶשׁל prohibited to learn from his friend’s books without ֲח ֵברוֹ ְבּלֹא ַד ְﬠתּוֹ ְדּ ַח ְיי ִשׁי ָנן his prior consent, for people are worried that he ֶשׁ ָמּא ִי ְק ַרע אוֹ ָתם ְבּ ִלמּוּדוֹ might tear them during learning. (נמוקי יוסף הלכות קטנות):

In the generation of the Rema (in the 1600s), people were worried about others using their books, because of the fear that the books would get torn. Books of those days were still expensive, rare, and fragile. The Mishnah Berurah [Rabbi Yisrael Meir Kagan], a leading halachic authority of the early twentieth century, thus criticizes the custom of using others' books.

Source 18. Mishnah Berurah Orach Chaim 14:16 – Using other people’s siddurim is not justified. משנה ברורה יד:טז It is common practice that when people find ְו ָהעוֹ ָלם נוֹ ֲה ִגין ְכּ ֶשׁמוֹ ְצ ִאין ִסדּוּר another’s siddur or machzor in shul, they take it to ְתּ ִפ ָלּ ה אוֹ ַמ ֲחזוֹר ְבּ ֵבית ַה ְכּ ֶנ ֶסת daven with, and I don’t know the basis of this ֶשׁלוֹ ְק ִחין אוֹתוֹ ְכּ ֵדי ְל ִה ְת ַפּ ֵלּל בּוֹ. leniency, for why is it any different than Torah ְו ֵאי ִני יו ֵד ַﬠ ֶה ֵתּר ָל ֶזה, ְד ַמאי ?(books (that the Rema says should not be used ְשׁ ָנא ִסדּוּר ִמ ְס ָפ ִרים? [פמ"ג]: However, it is possible that the change in the nature of books from the 20th century onward (i.e. books having become much more prevalent and less expensive) would allow someone to use someone’s siddur without permission. A contemporary of the Mishnah Berurah, Rabbi Yechiel Michel Epstein, in his Aruch Hashulchan, affirms a lenient custom.

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Source 19 . Aruch Hashulchan Orach Chaim 14: 13 – Using other people’s siddurim is usually permissible. ערוך השולחן אורח חיים יד:יג Nevertheless, merely looking [through a book] is וּ ִמ ָכּל ָמקוֹם ְל ַﬠ ֵיּ ין ְבּ ַﬠ ְל ָמא נוֹ ֲה ִגין treated as permissible. Similarly, using a siddur or ֶה ֵתּר ְו ֵכן ִל ַקּח ִסדּוּר וּ ַמ ֲח זוֹר ְבּלֹא a machzor without the owner’s explicit consent is ְי ִדי ַﬠת ַה ְבּ ָﬠ ִלים, ְדּרוּ ָבּא ְדּ ַﬠ ְל ָמא treated as permissible, because most people are not ֵאי ָנם ַמ ְק ִפּי ִדים ָבּ ֶזה. .particular about this

So what should we say about our case of using the laptop for the PowerPoint presentation?

Some draw the following important distinction: although a laptop can be used for positive purposes, it isn't a bona fide mitzvah item.

We can assume consent for the use of a mitzvah item, which is designated specifically for mitzvot – but not for a non-mitzvah item.

Thus, a person’s consent can be assumed when the item in question is a siddur, a shofar, an esrog, and so on. With regard to non-mitzvah items, however, the use of the item for the purpose of a mitzvah is not sufficient to assume consent.

Returning to the laptop, giving the session is surely a mitzvah. It is a matter of doing chesed for the sake of special needs children, and without a computer the kids will miss out.

However, the laptop isn't a siddur or an esrog – it isn't a mitzvah item. Therefore, using the laptop for purposes of a mitzvah will not be sufficient to assume Alana's consent.

Another consideration is that the use of the laptop involves taking it out of the room, whereas the cases above all refer to using somebody else's mitzvah item without moving it elsewhere. For taking items out of their location, a number of halachic authorities (Magen Avraham 14:7; Chayei Adam 11:22; Kitzur Shulchan Aruch 9:11) write that one must be stringent, because of the concern that the owner will be particular about this.

For both of these reasons, it follows that Shira will only be permitted to use the laptop for her presentation if she can make a concrete assumption, based on her knowledge of her roommate, that Alana will consent to this use. Given such an assumption, the halachah will depend on the dispute between Tosfos and the Shach (in Sources 15 & 16) discussed above.

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So far, we have seen two examples of when borrowing without permission would be acceptable: 1) An “accepted” practice among family etc.. (This would also apply ACC TO SHACH where there is a clear assumption that the owner would not mind. Again, Tosfos rules even this is NOT ok.) 2) Borrowing a mitzvah item to do a mitzvah (provided that it’s NOT moved from place and will NOT get damaged through use)

Are there other examples of borrowing/taking things without permission which may be permissible? We will consider the following example/case before studying the sources:

CASE 5: While on a school trip, the students discover an unsecured wireless internet signal from a neighboring office building. It is difficult to determine who the owner of the network is and Shira, one of the students, is not sure whether the owner would want the students using the network.

What do you think? May Shira connect to the network?

[Let's assume that the owner's private data is not compromised.] It is arguable that the impact of an individual using an unsecured wireless connection is so negligible that nobody really minds occasional use. Does that make it ok? If that is ok, if an entire class starts to use the connection, it can put a strain on the network. Does that prevent each individual in the class from using the connection?

Source 20 . Talmud Yerushalmi Demai Perek 3 Halacha 2 תלמוד ירושלמי ,דמאי ג:ב .R. Shimon b. Kahana was being escorted by R. Elazar רבי שמעון בר כהנא הוה מסמיך לרבי They passed a vineyard. R. Shimon said "bring me a לעזר עברון על חד כרם splinter [from the fence] so that I may use it as a אמר ליה אייתי לי חד קיס מיחצד ".toothpick שיניי חזר ואמר ליה לא תיתי לי כלום .He then retracted and stated "Don’t bring me anything אמר דאין אייתי כל בר נש ובר נש If every individual would do this, the entire fence would מיעבד כן הא אזיל סייגא דגוברא. ".be destroyed

Source 21 . Shulchan Aruch, Choshen Mishpat 359:2 שלחן ערוך ,חושן משפט שנט:ב … One may not steal or extort even the slightest amount אסור לגזול או לעשוק אפילו כל שהוא If it is something that nobody is particular about such ...ואם הוא דבר דליכא מאן דקפיד ביה as taking something from a rope or fence to pick one's שרי כגון ליטול מהחבילה או מהגדר teeth, it is permissible. The Talmud Yerushalmi states לחצות בו שיניו ואף זה אוסר בירושלמי .that pious people should not even do this ממידת חסידות.

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How does Shira's situation of using the unsecured wireless network compare to the case in the Talmud Yerushalmi? How is it different?

Source 22 . Shulchan Aruch HaRav, Hilchos She'eilah no. 5 שלחן ערוך הרב הלכות שאלה ס 'ה It is prohibited to go to one's friends house, to read books אסור לילך לבית חבירו לקרות שם מספרו without permission, even occasionally, and this certainly אפילו באקראי שלא מדעתו ... ואין צריך applies to other items, unless it is clear that the owner לומר להשתמש בשאר חפציו אלא אם כן does not mind or if it is an item that people are not ידוע לו בבירור שלא יקפיד עליו בעל החפץ generally particular about lending because there is no או שהוא דבר שאין דרך כל בני אדם .concern for loss or damage in using it להקפיד עליו כלל מפני שאין חשש הפסד However, regarding something which some people are וקלקול כלל בתשמיש זה אבל דבר שמקצת hesitant to lend because they are concerned for loss, even בני אדם מקפידים עליו מפני חשש קלקול if most people are not particular due to the slim chance of אע''פ שרובן אין מקפידין מפני שהוא חשש damage or loss, one does not follow majority and assume רחוק אין הולכין בזה אחר הרוב לומר שמן .that the owner will not care הסתם לא יקפיד בעל Even if one is sure that it won't break, it is still prohibited החפץ זה ואפילו אם ברי לו שלא יקלקל כלל … since the owner might be concerned that it will break אסור כי בעל החפץ חושש עכ''פ שמא יקלקל and one [who uses it] becomes a borrower without ואם היה יודע שזה משתמש בחפציו אפשר permission who is considered a thief even if [it turns out שהיה מקפיד ונמצא זה שואל שלא מדעת .that] there is no damage הבעלים והוא גזלן אף שאינו מקלקל כלל.

 Is the Shulchan Aruch Harav (Source #22) the same as the Shulchan Aruch and Yerushalmi (sources 20/21) ? Or is he adding another category of things that can be used without permission?

What are some modern examples of “items that people are not generally particular about because there is no concern for loss or damage in using it?

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Key Themes of Section II:  Borrowing without explicit prior permission is not always considered theft.  Based on the “giving bread to your father’s friend’s son” case, where there is a custom to use or even give out another person’s property, it is considered as if the owner had previously given explicit permission.  This possibly applies even where there is no "custom," but there is a clear assumption that the owner of the property won't mind one's using his item. Halachic authorities dispute the halachah under such circumstances.  For instance, this dispute will apply even to the case (Case I) of borrowing the basketball, if one can assume that its owner will agree to borrowing it.  Based on the Gemara’s principle, “People like to have a mitzvah performed with their money,” you can sometimes borrow objects for mitzvah purposes without asking.  This leniency has its limitations: It only applies to mitzvah items – items that are designated specifically for the purpose of performing mitzvot. Moreover, the principle applies only where there is no special concern that the item will be ruined, and in a similar vein it generally applies only for use in the same place.  The Mishnah Berurah adds that the principle should only be relied on infrequently (for the owner will probably object to someone making frequent use of his property without permission). In addition, the owner should be consulted wherever possible.

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Class Summary:

Is it permissible to borrow someone else’s things without first asking permission?

 Borrowing without permission is the subject of a Talmudic debate about the definition of theft. The halachah concludes that use of property without permission is considered theft.  This means that borrowing without permission is prohibited.  Taking with intention to compensate is, similarly, considered theft. Whether both of these are considered rabbinic or biblical level prohibitions is the subject of some debate.

If someone did borrow an object without permission, what liability do they have if something happens to it?  If a person borrowed without permission, the item must be returned to the owner in person, and the borrower is liable for any damages that take place up to that point.

When is it permissible to borrow someone else’s things without first asking permission?  Where there is a recognized custom to borrow or give without asking. The owner is then understood as having given consent.  Where there is no clear custom, but one can safely assume the owner's consent (he's a nice guy; I'm his best friend; halachic authorities (Tosfos and Shach) dispute whether or not it is permitted to use the item.  Borrowing mitzvah objects is cautiously permitted, but one must be sure that the owner is not worried about it getting ruined. Moreover, it is generally permitted only in the place it is found, and only on a non- permanent basis. Even in those cases where borrowing without permission is permitted, one should try to obtain the owner’s explicit permission. The principle only applies for bona fide mitzvah items, and not for general items taken for the purpose of fulfilling a mitzvah.  Something that nobody is particular about (either because of insignificance/no value or because normal usage of the item arouses no concern for loss or damage.

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Rabbi Benyamin Moss The Greatness of Man

ואמר רבי יהושע בן לוי בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקדוש ברוך הוא רבונו של עולם מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה׳ אדנינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים

And Rabbi Yehoshua ben Levi said: When Moses ascended on High the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman among us? said to them: He came to receive the Torah. said before Him: hidden treasure that was concealed by you 974 generations before the creation of the world, you seek to give it to flesh and blood? “The generations” “What is man that You are mindful of him and the son of man that You think of him?” “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” God’s

אמר לו הקדוש ברוך הוא למשה החזיר להן תשובה אמר לפניו רבונו של עולם מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר מאחז פני כסא פרשז עליו עננו ואמר רבי נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו אמר לפניו רבונו של עולם תורה שאתה נותן לי מה כתיב בה אנכי ה׳ אלהיך אשר הוצאתיך מארץ מצרים אמר להן למצרים ירדתם לפרעה השתעבדתם תורה למה תהא לכם שוב מה כתיב בה לא יהיה לך אלהים אחרים בין הגוים אתם שרויין שעובדין

The Holy One, Blessed be He, said to Moses: Provide them an answer said before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths. said to him: Grasp My throne of glory and provide them an answer. As it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it” and Rabbi Naḥum said: teaches that God spread the radiance of His presence and His cloud over said before Him: Master of the Universe, the Torah that You are giving me, what is written in it? “I am the Lord your God Who brought you out of Egypt bondage” said to Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again What is written in it? “You shall have no other gods Me” Do you dwell among the nations who worship

עבודת גלולים שוב מה כתיב בה זכור את יום השבת לקדשו כלום אתם עושים מלאכה שאתם צריכין שבות שוב מה כתיב בה לא תשא משא ומתן יש ביניכם שוב מה כתיב בה כבד את אביך ואת אמך אב

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ואם יש לכם שוב מה כתיב בה לא תרצח לא תנאף לא תגנב קנאה יש ביניכם יצר הרע יש ביניכם מיד הודו לו להקדוש ברוך הוא שנאמר ה׳ אדנינו מה אדיר שמך וגו׳ ואילו תנה הודך על השמים לא כתיב

idols Again What is written in it? “Remember the Shabbat day to sanctify it” Do you perform labor that you require rest Again What is written in it? “Do not take vain” Do you business with one another Again What is written in it? “Honor your father and your mother” Do you have a father or a mother Again What is written in it? “You shall not murder, you shall not commit adultery, you shall not steal” Is there jealousy among you, is there an evil inclination within you Immediately they agreed with the Holy One, Blessed be He, as it is stated: “God our Lord, how glorious is Your name in all the earth” while “that Your majesty is placed above the heavens” is not written

מיד כל אחד ואחד נעשה לו אוהב ומסר לו דבר שנאמר עלית למרום שבית שבי לקחת מתנות באדם בשכר שקראוך אדם לקחת מתנות אף מלאך המות מסר לו דבר שנאמר ויתן את הקטרת ויכפר על העם ואומר ויעמד בין המתים ובין החיים וגו׳ אי לאו דאמר ליה מי הוה ידע

Immediately, each and every one became an admirer and passed something to him, as it is stated: “You ascended on high, you took a captive, you took gifts on account of man, there” In reward for that they called you man, you took gifts even the Angel of Death gave him something, as it is stated: “And he placed the incense, and he atoned for the people” And says: “And he stood between the dead and the living, stopped” If not that told him would he have known

“Z’man Toraseinu”, Moshe’s

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Let’s

ויתיצבו בתחתית ההר אמר רב אבדימי בר חמא בר חסא מלמד שכפה הקדוש ברוך הוא עליהם את ההר אמר רב אחא בר שם תהא קבורתכם כגיגית ואמר להם אם אתם מקבלים התורה מוטב ואם לאו יעקב מכאן מודעא רבה לאורייתא אמר רבא אף על פי כן הדור קבלוה בימי אחשורוש דכתיב קימו וקבלו היהודים קיימו מה שקיבלו כבר

“And and they stood at the lowermost part of the mount” Rabbi Avdimi bar Ḥama bar Ḥasa said: teaches that the Holy One, Blessed be He, overturned the mountain above like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here a substantial caveat to Torah. Rava said: Even so, they again accepted it in the time of Ahasuerus, as it is written: “The ordained, and took upon them, them” ordained what they had already taken upon themselves

“Naaseh V’Nishma”?

“Naaseh V’Nishma” She’bichsav. B’nei Yisrael’s “mountain heads”

שם תהא קבורתכם “HERE burial” “flesh blood” isn’t isn’t “love”.

There’s

אמר רב יהודה אמר רב בשעה שעלה משה למרום מצאו להקב"ה שיושב וקושר כתרים לאותיות אמר לפניו רבש"ע מי מעכב על ידך אמר לו אדם אחד יש שעתיד להיות בסוף כמה דורות ועקיבא בן יוסף שמו שעתיד לדרוש על כל קוץ וקוץ תילין תילין של הלכות

Rav Yehuda says Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters said before Master of the Universe, who is preventing You said to him: There is a man who is destined to be after several generations, and Akiva ben Yosef his name; he is destined to derive from each and every thorn

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mounds mounds of halakhot.

חזר ובא לפני הקב"ה אמר לפניו רבונו של עולם יש לך אדם כזה ואתה נותן תורה ע"י אמר לו שתוק כך עלה במחשבה לפני

returned and came before the Holy One, Blessed be He, said before Him: Master of the Universe, You have a man as this and You give the Torah through me. said to him: Be silent; this intention arose before Me.

B’nei “flesh blood” “partner”

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Love is Complicated

Rabbi Mordechai Wecker בס"ד Love is Complicated ואהבת לרעך כמוך Rabbi Mordechai Wecker

1. ויקרא י"ט, י"ח: לֹא תִ קֹםוְ לֹאתִ טֹראֶ ת בְ נֵיעַמֶ ָך וְאָהַבְתָ לְרֵ עֲָךכָמֹוָך אֲנִי ה':

Do not take revenge and do not bear a grudge against fellow Jews, and you will love your fellow Jew as you love yourself, I am Hashem.

2. רש"י: ואהבת לרעך כמוך - )תורת כהנים( אר"ע זה כלל גדול בתורה:

“And you will love your fellow Jew as you love yourself”: Rebbe Akiva said: This is significant principle of our Torah.

What exactly is the implication of the mitzvah to love a fellow Jew?

3. אבן עזרא: ועל דעתי שהוא כמשמעו שיאהב הטוב לחברו כמו לנפשו:

In my view, the pasuk is to be understood as it implies: you should desire to do good for your fellow Jew just as you would do so for yourself.

My Rebbe, Hagaon Rav Dovid Feinstein shlita, explains (see Kol Dodi on the Torah) the connection between the three mitzvos in this pasuk. The first mitzvah, not to take revenge, forbids any form of retaliation against another Jew. Not only may one not harm another, but even refusing to do a favor (e.g., refusing to loan a tool because he once refused to loan something to you) is prohibited.

The second mitzvah, not to hold a grudge, forbids having any ill-will even if no revenge is taken. Simply to say, “I will loan to you even though you refused to loan to me” is illegal.

If we do not experience a sense of love for a fellow Jew, then one can easily feel in these circumstances that the other person is taking advantage of him. That attitude can only lead to taking revenge or to holding a grudge. One whose heart is filled with love of another Jew, however, will assume that the other person had some rationale for refusing his request. Rebbe offers an analogy to a loved one who is

Toras Ohel Moshe | Shavuos 5780 93 seriously ill, Rachmana Litzlan. His family will care for him around the clock, and will not feel burdened. Their only hope is that the loved one will stay with them for a long, long time. Similarly, if we truly love our fellow Jew, we will react with understanding and consideration at his seemingly anomalous behavior.

More specifically, Approach #1:

4. דעת זקנים מבעלי התוספותת בראשית ה', א': ובתורת כהנים )פ' קדושים פ"ד, י"ב( מסיק ואהבת לרעך כמוך אמר רבי עקיבא: זה כלל גדול בתורה. בן עזאי אומר: זה ספר תולדות אדם גדול יותר, פירוש אסיפיה דקרא קאי: בדמות אל-- הים עשה אותו, דמקרא דרבי עקיבא לא שמעינן אלא דעלך סני לחברך לא תעביד )שבת ל"א ע"א(, ובא בן עזאי ואומר שאף אם הוא אינו חושש לכבוד עצמו, יש לו לחוש לכבוד חבירו, לפי שרואה דמות חבירו ואינו רואה דמות עצמו, ולזה אמר שמקרא זה כולל יותר ממקרא דואהבת לרעך כמוך

Bereishis 5:1: “This is the account of the descendants of Adam, on the day of G-d’s creation of man; He made him in the likeness of G-d.” The commentary Daas Zekanim notes the comment of the Medrash Toras Kohanim: Rabbi Akiva quotes the verse in Vayikra (19:18): “And you will love your neighbor as you love yourself.” He comments: This is a significant principle in our Torah.

However, the Midrash continues: Ben Azzai quotes our pasuk from Bereishis and maintains that it is evocative of an even greater principle.

Da’as Zekanim explains: from the verse quoted by Rabbi Akiva, one may infer only that that which is hateful to me, I may not inflict upon my fellow Jew. Ben Azzai adds to that principle fundamentally. He suggests that even if someone is in a certain sense humble or uncaring of his own honor, he must still treat his fellow humans with all due respect and dignity. He must recognize the likeness of Al-mighty G-d in his fellow human even while he chooses not to recognize it in himself.

Rav Yosef Dov Soloveitchik zt”l said (see Nefesh Harav by Rav Herschel Schachter, pages 150-151) that one does not have ownership over his reputation. To ruin one’s reputation would affect others, and therefore he may not belittle himself. Furthermore, he expressed the view that our reputations are sacred, and no one has the right to demean himself.

Toras Ohel Moshe | Shavuos 5780 94 My rebbe, Rav Henach Leibowitz zt”l, went further and noted that it is only a sense of self-dignity that keeps us from sin. (The Sloboda Yeshiva’s approach to mussar was based upon a realization of the greatness of every Jew, and the corollary that with that privilege comes immense responsibility.)

Approach #2:

5. רמב"ן: וטעם ואהבת לרעך כמוך - הפלגה, כי לא יקבל לב האדם שיאהוב את חבירו כאהבתו את נפשו, ועוד שכבר בא רבי עקיבא ולמד: חייך קודמין לחיי חבירך )ב"מ ס"ב ע"א (: אלא מצות התורה שיאהב חבירו בכל ענין כאשר יאהב את נפשו בכל הטוב....

Ramban (Vayikra 19:18) claims that the Torah exaggerates a bit when commanding us “to love your neighbor as yourself.” Such an ideal, taken literally, is not something a person can accept. Indeed, the Gemara rules that one does not have to share his rations with another Jew in a desert if there is only enough sustenance for one person to reach civilization. That ruling, Ramban maintains, proves that one need not love another person literally as he loves himself. Instead, the Torah’s intent is that we should strive to support in any way another Jew just as we would do so for ourselves.

It should be noted that this approach advocated by Ramban is a challenging one to live by. Hashem expects us, according to this view, to honestly and energetically strive to support and advocate for our fellow Jew to the same degree one would do so for himself.

Approach #3:

6. רמב"ם הלכות דעות פרק ו', הלכה ג': מצוה על כל אדם לאהוב את כל אחד ואחד מישראל כגופו שנאמר: ואהבת לרעך כמוך, לפיכך צריך לספר בשבחו ולחוס על ממונו כאשר הוא חס על ממון עצמו ורוצה בכבוד עצמו והמתכבד בקלון חבירו אין לו חלק לעולם הבא:

Rambam, on the other hand, states (Hilchos Deos 6:3) that the Torah is to be taken literally, and that one must “love a fellow Jew as himself.”

Harav Yosef Dov Soloveitchik zt’’l, following his Brisker family tradition, followed this interpretation.

Toras Ohel Moshe | Shavuos 5780 95 Needless to say, the approach advocated by Rambam places upon us an extremely high set of expectations in interpersonal relationships..

Perhaps this understanding of the mitzvah can provide a deeper understanding of a famous incident involving Hillel:

7. שבת ל"א ע"א: שוב מעשה בנכרי אחד שבא לפני שמאי אמר לו גיירני על מנת שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור

The Gemara relates that after being rebuffed by Hillel’s colleague Shamai, a non-Jew approached Hillel and asked to be taught the entire Torah while he stood on one foot. Hillel responded: “What you find hateful, do not do to your fellow. That is the entire Torah and the rest is essential commentary. Go and study it.” The question that arises is that Hillel appeared to simply reformulate our pasuk of, “Love your neighbor as yourself” in the negative. Why did Hillel not simply quote the pasuk instead of formulating the idea in his own words?

8. פירוש עיון יעקב: ולא רצה ללמוד עמו כדכתיב ואהבת לרעך כמוך שזה הוא שורש של גמילות חסדים ואמרינן שלשה סימנים יש באומה זו ביישנים רחמים גומלי חסדים והם אינם בעלי גומלי חסדים וימנע מלגייר בשביל זה להכי למד עמו רק השב ואל תעשה: מה דסני לך לחברך לא תעביד והוא קל י ו ת ר

Iyun Yaakov explains that the ideal expressed in our pasuk may well have been overwhelming for someone contemplating conversion to Yehadus. Hillel sought to make the goal seem attainable by putting it in the negative. To avoid doing something to another person that one finds hateful is considerably easier than to actively love him in any and every way. With continued Torah study, the convert would come to realize the all- encompassing scope of this great mitzvah.

Toras Ohel Moshe | Shavuos 5780 96 Anatomy of a Dvar Torah Flowers on Shavuos

Rabbi Teichman The Talmud teaches that any novel idea an earnest student comes up with was given to Moshe at Har Sinai.

We pray every day that G-d should grant us 'our portion in Torah', because each one of us has the potential and privilege to 'create' Torah that we are the first to reveal to the world since its giving!

One delving into even into the simple reading of a verse can be the first to arrive at that unique perspective in interpreting the word of G-d.

It seems like so daunting of a task. We doubt that we are worthy of such a pursuit. But all it really takes is little critical thinking - challenging assumptions - and initiating logical and methodical steps and arriving at sometimes simple but marvelous conclusions.

I share with you a map of my journey in Torah, with a guided tour of the steps I took in 'creating' this chiddush, with the hope that you too will dare to trek fearlessly into the unknown.

Understanding the Custom of Flowers on Shavuos

One of the Six Remembrances we are commanded to remember each day is to recall the receiving of the Torah at Mount Sinai in its full grandeur.

There is an ancient custom recorded that on the holiday of Shavuos we are to spread specifically grass and herbage throughout our Shuls and homes in commemoration of the apparent ,עשבים sprouting of foliage on the mountain. We know that there was vegetation there because the Torah later on forewarns, prior to the giving of the Second Tablets, to make sure the animals refrain )שמות לד ג( .from grazing on the areas facing the mountain

When I contemplated this custom the very first thought that came to my mind is 'big deal'! Why is this so memorable? Why was it necessary? It was not as if magnificent bouquets of flowers erupted all over the place. Just some grass!

(An ancillary point to ponder, not in the purview of this essay, is why this fact is first revealed when the Torah was given the second time, on Yom Kippur? Yet we celebrate that fact on the 6th of Sivan, where it is not even mentioned.)

So, I then decided to see how exactly it is quoted in the Shulchan Aruch. Perhaps I could find a clue to the specialness of this detail.

The Rama states that with this display of ‘grass’ we remember ‘the joy of the giving of the )או"ח תסד סעי' ג ברמ"א( .’Torah

The Rama emphasizes grass and adds one new detail. It is not just recalling a miracle that took place, but one that conveys 'joy of the giving of Torah'!

Toras Ohel Moshe | Shavuos 5780 98 The next dilemma I had was understanding the association of 'grass' with joy, and not the more evident quality of beauty?

The best way to find meaning on a subject is to seek where it appears in Torah. Is there any mention of 'flowers' or 'grass' that might give us insight?

Didn't Reuven present flowers to his mother Leah?

Delving into that verse I made a remarkable discovery of a theory posed by the Holy Alshich.

the wheat harvest that Reuven ,קציר חטים We are told earlier in the Torah that it was during )בראשית ל יד(. flowers ,דודאים lovingly presented his mother Leah with

because of its ,)שמות כג טו( Festival of the Harvest ,חג הקציר The holiday of Shavuos is entitled proximity to this season. It was evidently on the eve of Shavuos that Reuven brought this gift, the Alshich alleges.

Furthermore, after Rachel asks Leah if she may partake of these beautiful flowers and Leah consents, Rachel then gives her conjugal right to be with Yaakov that night to Leah in exchange. From that union, on the very night of Shavuos, Yissachar was conceived, the one who would for all posterity become the paradigm bearer of the yoke Torah!

Viola Odorata, emphasizing ,סיגלי Rashi points out that these flowers were of the variety called in the category of ‘grass’. The Talmud indeed states that because it is herbage עשב that it is ,בורא 'עשבי' בשמים rather than a tree, the blessing one makes on this particular fragrant violet is .Who creates fragrant trees ,בורא עצי בשמים Who creates fragrant herbage, as opposed to )ברכות מג:(

So, we have a pre-historic connection between flowers and Shavuos with Rashi pointing out the exact word used by the עשב that the variety of flowers presented is from the class of !עשבים Rama in recording the custom to spread out

are both terms used for grass, and דשא and its synonym עשב Then I realized that the term appear on the third day of creation, and likely there we will get to its roots!

When G-d created the trees on the third day of creation he commanded them to give forth its fruit to its kind, so that each specie would not intermingle with another. Despite the fact that the ,למינו grass was not so directed, the Torah records how it nevertheless ‘gave forth its herb yielding seed after its kind’ not intermingling even though it would more naturally be inclined to intermix. The Talmud relates how the grass logically concluded that if trees which instinctively separate from one another were commanded not to mix, how much more so should grass with its proclivity to encroach upon each other, should refrain from mingling. Upon observing this phenomenon, the The glory of the Lord will be ,יהי כבוד ד' לעולם ישמח ד' במעשיו )תהלים קד לא( chief angel exclaimed )חולין ס( .forever; the Lord will rejoice with His works

Toras Ohel Moshe | Shavuos 5780 99 Here we see that from its earliest presentation 'grass' portrays a quality that prods a response of joy!

This trait to control instinct by allegiance to law, I sensed, is the very expression that we said at Sinai, "We will do, We will listen"!

There exists a tension between what is instinctive and that which logic dictates. The goal is to refine and define our instinct by what is objectively correct.

I remembered something I had come across when teaching Pirkei Avos, that pulled the ends together. law, truth, and ,על הדין ועל האמת ועל השלום ,There are three principles upon which our world exists )אבות א יח(.peace .harmony in our lives and emotional balance ,שלמות represents our desire for ,שלום ,Peace is the awareness that emotion alone cannot govern our reactions no matter how noble ,דין ,Law they may be. It is only when we submit to a higher value and intellect that we can hone and perfect our the essence of Torah ,אמת ,emotional responses. The product of that delicate balance is truth itself.

because it ,דין שלום אמת an acronym for ,דשא The word used for herbage in a collective sense is was the grass stifling its instinct to intermingle by allowing it to be tempered by a higher logic )לבוש הקדמה לחו"מ( .that produced its healthy response of evident truth serves as an ,עשב The other word that is used in creation to describe each species of grass is .He who makes peace in His high places ,עושה שלום במרומיו acronym for When one successfully meshes emotion to intellect that is when one experiences exquisite and heavenly calm and harmony.

?by Rachel עשבים- דודאים But what does this quality of have to do with Throughout the Torah and Midrash Rachel is the one who exudes enthusiasm, displaying and reacting emotionally to many situations. We are left until the redemption with the image of Rachel crying for her children to return. Leah never displays her emotion publicly but is rather depicted as always calculating and strategizing how to maximize her role as an effective matriarch. She suffers her sense of rejection silently not allowing her inner turmoil to interfere with her mission. Her son Reuven sensing her greatness, but also her quiet pain, presents her with a bouquet of violets, of the family of ‘grass’, symbolic of that sense of duty that disallows instinctive emotion to interfere with a greater goal that the grass so nobly proclaimed at its creation. Rachel wishes to partake of this great inspiration as well. When she requests the flowers Leah responds: “Is it a small matter you have taken my husband that you wish also to take my son’s dudaim?”

Toras Ohel Moshe | Shavuos 5780 100 Leah certainly knew and appreciated the great sacrifice Rachel made in giving her the signs that saved her from the clutches of Esav. But Leah also knew that it was only at the last minute that Rachel implemented her plan and that she struggled to do what was ‘just’ in the face of her powerful emotions. If Rachel were to merit children Leah knew she would have to submit fully inner harmony, in ,שלום the strict law, in quieting the strong emotional pull in the quest of ,דין to order to finally merit bearing a child. Rachel rises to the challenge holding her ‘trophy’ flowers and proving her resolve by sacrificing her conjugal right to Leah, in testament to her powerful role as an adherent solely to the will of G-d. the ultimate truth, Torah, embodied in the great persona of ,אמת From that expression was borne Yissachar who so ably carries the mighty yoke of Torah with absolute joy! Is it then any wonder why we spread herbage in our homes and Shul on this remarkable day? We have discovered the secret to joy that was first revealed at creation, echoed again during the lifetime of our illustrious matriarchs and that inspired us once again by its message at Mount Sinai. We reiterate that lesson each Shavuos as we reflect on the joy G-d displays when He observes this magnificent balancing act that assures us a lifetime of happiness and accomplishment if we master this skill. herbage, on Shavuos is our affirmation that by submitting to a higher ,עשבים The displaying of joyous harmony in our lives, by defining our emotions and ,שלמות intellect we will achieve true .peace ,שלום drives by the word of the One whose very essence and name is

,He who makes peace in His high place ,עושה שלום במרומיו the very symbol of ,עשב It is the which embodies this ideal.

Toras Ohel Moshe | Shavuos 5780 101 Matan Torah- Purpose

Mrs. Yael Friedman

For What Purpose? Understanding the Eternal Significance of Matan Torah

Understanding the Purpose On a number of occasions the Torah tells us the purpose of the revelation at Matan Torah, the GivingFor What of Purpose?the Torah .Understanding (Remember, the Matan Eternal Torah Significance was much of Matanmore thatTorah “just” the giving of the 10 commandments- it was an experience.) You will need a Chumash ShmosUnderstanding and a Chumash the DevarimPurpose (with English, if you like) for this study. Learn the listed pesukimOn ,a andnumber use ofthe occasions questions the as Torah guides tells to ushelp the youpurpose foc usof onthe certainrevelation ideas at Matan related to “purpose”Torah., Forthe Givingsome sections of the Torah I brought. (Remember, commentators Matan Torah as well, was but much make more sure that you “just” read the pesukimthe givingfirst, or of thethe commentators10 commandments will- it not was make an experience. much sense.) You As will you need are alearning Chumash you will comeShmos across and a Chumashmany reasons Devarim given (with for English, the Matan if you Torah like) forexperience. this study. Try Learn to categorizethe listed them pesukimaccording, and to use the the following questions categories as guides to: help you focus on certain ideas related to -Bnei“purpose” Yisrael’s. Forrelationship some sections with I Hashem brought commentators as well, but make sure you read the pesukim first, or the commentators will not make much sense. As you are learning you -Bnei Yisrael’s relationship with Moshe will come across many reasons given for the Matan Torah experience. Try to categorize -Bneithem Yisrael according’s relationship to the following with the categories other na: tions -Bnei- BneiYisrael’s Yisrael relationship’s relationship with with their Hashem future generations (US!) -Bnei Yisrael’s relationship with Moshe You can-Bnei turn Yisrael to section’s relationship G to see with the the reasons other na alreadytions categorized. Enjoy!-Bnei Yisrael’s relationship with their future generations (US!)

turn, Shmos to section 19:3 G- 6to (Background see the reasons- Bneialready Yisrael categorized., the Jewish People, have just שמות You canי"ט:ג'-ו' .A arrivedEnjoy! at Har Sinai.)

Shmos 19:3-6 (Background- Bnei Yisrael, the Jewish People, have just ,שמות י"ט:ג'-ו' .A -What does Hashem offer to Bnei Yisrael? In return for what? arrived at Har Sinai.)

-Learn-What Rashi, does Ramban Hashem andoffer Seforno to Bnei Yisrael(below)? Into returnunderstand for what? different meanings of “Segula, Mamleches Kohanim, and Goy Kadosh.” Ramban Rashi and Shmos Seforno 19 (below) to understand different meanings of רש"י ,Rashi שמות Learn-יט ”.SegulahKohanim,- aand beloved Goy Kadosh treasure (5 ה( Mamleches סגלה- ,Segula“אוצר חביב RashiA nation Shmos of priests19 - ministers (6 ו(רש"י שמות ממלכת יטכהנים- שרים Ramban 5) Segulah Shmos- a beloved 19 treasureה( סגלה-רמב"ן אוצר שמות יט חביב -You A nationwill be of for priests me -a ministers segulah from all the nations(6 (5ו( ה( ממלכת הייתם ליכהנים - שריםסגולה מכל העמים – רמב"ן שמות יט ,ThatRamban you will Shmos be in19 My hands a segulah שתהיו בידי סגולה, -You will be for me a segulah from all the nations (5 ה( הייתם לי סגולה מכל העמים – Like a precious thing that the king will not give over to the hand of another כדבר נחמד לא ימסרנו המלך ביד אחר ,That you will be in My hands a segulah שתהיו בידי סגולה, LikeA nation a precious of priests thing- thatand the you king will will be nota nation give over of my to the servants hand of another (6 ו(כדבר נחמד ממלכת לא כהנים ימסרנו- המלך ותהיו ביד אחרממלכת משרתי A h6)oly A nationnation of- to priests cling- andto the you G will-d Who be a nationis Holy of my servantsו( גוי ממלכת קדוש - כהנים - לדבקה ותהיו באל ממלכת הקדוש משרתי Seforno A holy Shmos nation- 19to cling to the G-d Who is Holyגוי קדוש -ספורנו שמותלדבקה יטבאל הקדוש -SefornoAnd you Shmos will be19 for Me a nation of priests (6 ו( ספורנו ואתם שמות יטתהיו לי ממלכת כהנים- And 6) inAnd this you you will will be forbe Mea treasure a nation above of priests them- allו( ובזהואתם תהיותהיו לי סגולה ממלכת מכלם כהנים- For And you in will this beyou a willnation be aof treasure priests, above to understand them all and to teach to the entireובזהכי תהיו תהיו סגולה ממלכת מכלם כהנים להבין ולהורות humanFor you species, will be a nation of priests, to understand and to teach to the entireכי לכלתהיו המין ממלכת האנושיכהנים להבין ולהורות ,To human all call species, out in the name of G-d and to serve Him with one purpose לכל המין לקרוא כלם האנושי בשם ה', ולעבדו שכם אחד, Just To like all callthe outmatter in the of name [the nationof G-d andof] Yisraelto serve Himwill bewith in one the purpose, world to come, as לקרואכמו כלם שיהיה בשם עניןה', ישראלולעבדו שכם לעתיד אחד, לבא, Just like the matter of [the nation of] Yisrael will be in the world to come, as כמו שיהיה ענין ישראל לעתיד לבא, it says, ,it says כאמרו כאמרו ”(And “And you you will will be be called called thethe priests of of Hashem, Hashem, (Yeshaya (Yeshaya 61:6)” 61:6“ ואתם ואתם כהני ה' כהני ה' תקראו תקראו )ישעיהו )ישעיהוסא:ו( סא:ו( :”(And And as as it itsays, says, “For, “For, from from Tzion, TorahTorah will will come come forth, forth, (Yeshaya (Yeshaya 2:3)”: 2:3 וכאמרו כי וכאמרו כי מציון מציון תצא תצא תורה )שםתורה ב, ג(:)שם ב, ג(:

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Shmos 19:9 ,שמות י"ט:ט' .B Shmos 19:9 ,שמות י"ט:ט' .B -What two reasons does Hashem give in this pasuk for “coming to Moshe in the in give order in this that”. pasuk) for “coming to Moshe in the -בעבורcloud”?-What two(Note reasons the word does “Hashem (.”in order that -בעבור“ cloud”? (Note the word Shmos 20:17 (Background- Bnei Yisrael just requested that they not hear ,שמות כ':י"ז .C voice, Shmos directly.) 20:17 (Background- Bnei Yisrael just requested that they not hearשמות s’כ':י"ז .HashemC Hashem’s voice directly.) -What two reasons does Moshe give in this pasuk for Hashem “coming to Bnei in this- in pasuk order”. for) Hashem “coming to Bnei בעבור“ Yisrael-What”? two (Note reasons the doubledoes Moshe use of give (.”in order -בעבור“ Yisrael”? (Note the double use of Nasos” mean? See Rashi, Seforno, and Ramban ,נסות“ What does the word- Nasos” mean? See Rashi, Seforno, and Ramban ,נסות“ .below)-What fordoes different the word explanations) has three meanings: a banner, an נ,ס,ה It(below) is interesting for different to note explanations. that the root-) has three meanings: a banner, an נ,ס,ה It is interesting to note that the root-) experience, and a test. Notice how each of these commentators uses a different experience, and a test. Notice how each of these commentators uses a different meaningmeaning of of the the word word in in his his explanation.)explanation.)

Rashi ShmosShmos 20:17 20:17- In- In order order to toNasos Nasos you you רש"ירש"י שמותשמות כ:יז-כ:יז - לבעבור לבעבור נסות נסות אתכם אתכם To makemake you you great great in in the the world world לגדללגדל אתכםאתכם בעולם בעולם That aa namename will will go go out out for for you you among among the the nations nations שיצאשיצא לכםלכם שם שם באומות באומות :That He,He, in in His His Glory, Glory, appeared appeared to toyou: you שהואשהוא בכבודו בכבודו נגלה נגלה עליכם:עליכם: Seforno Shmos Shmos 20:17 20:17- In- In order order to toNasos Nasos you you ספורנוספורנו שמות שמות כ:יז-כ:יז - לבעבור לבעבור נסות נסות אתכם אתכם To getget youyou used used to to the the prophecy prophecy להרגילכםלהרגילכם אל אל הנבואה הנבואה That youyou merited merited it it שזכיתםשזכיתם אליה אליה …Face toto face… face פניםפנים בפנים...בפנים... Ramban Shmos Shmos 20:17 20:17- For- For in inorder order to Nasosto Nasos you, you, G-d G came-d came רמב"ןרמב"ן שמות שמות כ:יז-כ:יז - כי כי לבעבור לבעבור נסות נסות אתכם אתכם בא בא האלקים האלקים .And my my opinion opinion is is that that this this refers refers to ato real a real test. test… ...ועל...ועל דעתידעתי הוא הוא נסיון נסיון ממש.ממש. ,ItIt meansmeans to to say, say, Here Here G G-d- dwanted wanted to totest test you, you יאמר,יאמר, הנההנה רצה רצה האלהים האלהים לנסותכם לנסותכם התשמרו מצותיו to[to see]see] if if you you would would keep keep His His mitzvos mitzvos] התשמרו מצותיו ,For He removed from your hearts all doubt כי הוציא מלבכם כל ספק, ,For He removed from your hearts all doubt כי הוציא מלבכם כל ספק, And from now He will see if you love Him ומעתה יראה הישכם אוהבים אותו And iffrom you nowdesire He Him will and see His if mitzvos.you love Him ומעואם תה תחפצו יראה בו הישכם ובמצותיו. אוהבים אותו …And everyif you language desire Him of “nisayon” and His mitzvos.is a test וכן ואם כל לשוןתחפצו בו נסיון בחינה...ובמצותיו. …And every language of “nisayon” is a test וכן כל לשון נסיון בחינה... Devarim 4:9-16 ,דברים ד':ט'-ט"ז .D Devarim 4:9-16 ,דברים ד':ט'-ט"ז .D - What mitzvah, commandment, do these pesukim command? What language - Whatdoes themitzvah pasuk, usecommandment, to stress the importance do these pesukim of this mitzvah command?? What language does the pasuk use to stress the importance of this mitzvah? -What two reasons does Hashem give in pasuk 10 for “letting Bnei Yisrael hear is Bnei used Yisrael four times. hear ”אשר“ WhatHim twospeak”? reasons (Note does that Hashem in pesukim give 9 inand pasuk 10, the 10 word for “letting- it means” is used “so four that” times. or אשר“ HimMost speak”? of the time (Note it means that in “that”, pesukim but 9the and third 10, time the itword is used Most“in orderof the that”.) time it means “that”, but the third time it is used it means “so that” or “in order that”.) ?(Pasuk 12- What did Bnei Yisrael hear? What did they see (or not see ,פסוק י"ב-

?(Pasuk 12- What did Bnei Yisrael hear? What did they see (or not see ,פסוק י"ב-

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Pesukim 15-16- What aspect of Matan Torah should we be careful ,פסוקים ט"ו-ט"ז- to remember, and why?

Devarim 4:32-39 ,דברים ד':ל"ב-ל"ט .E ’the Hebrew letter ‘hey ,”ה השאילה“ Moshe uses the ,32-34 ,ל"ב-ל"ד Four times in- which indicates a question, or wonder. What rhetorical questions is Moshe asking?

?What is Moshe’s conclusion, after asking his rhetorical questions :35 ,ל"ה-

”.liyasreka ,ליסרך Hashem made you hear His voice from the Heavens“ :36 ,ל"ו- ,meaning “to”. This pasuk gives us another reason for Matan Torah ,ל Note the but what does the word mean? See Ibn Ezra, Seforno, and Ramban (below).

Ibn Ezra Devarim 4:36- To “Yasar” You אבן עזרא דברים ד:לו- ליסרך Therefore He made you hear His voice על כן השמיעך את קולו So that you should fear Him שתירא ממנו Seforno Devarim 4:36- To “Yassar” You ספורנו דברים ד:לו- ליסרך To bring you to the level of prophecy להביאך למדרגת הנבואה Of the receiving of the Torah בקבלה התורה Ramban Devarim 4:32- For, Ask, Please, of the Early Days רמב"ן דברים ד:לב- כי שאל נא לימים ראשונים For from the Heavens He made you hear His voice… ...כי מן השמים השמיעך את קולו …To teach you through this a practical lesson ללמדך בזה מוסר השכל...

Most of the pesukim on this sheet give reasons for Matan Torah as :37 -ל"ז- desired results of the experience. This pasuk describes a reason that is more of a .”Since -תחת“ motivation or cause than a conclusion. Note the word

Devarim 5:20-26 ,דברים ה':כ'-כ"ו .F

-The first few pesukim describe Bnei Yisrael being afraid to hear Hashem directly. What is Hashem’s immediate response in pasuk 26? What lesson does Hashem want Bnei Yisrael to keep with them from Matan Torah?

G. Below is a summary of the reasons for Matan Torah listed in the pesukim and commentators above. I divided it by category and labeled each with the section or sections where it was learned. -Bnei Yisrael’s relationship with Hashem became a special treasure of Hashem ,ברית A. Made a- s loyalty’בני ישראל To test -רמב"ן .C- learned to fear Hashem בני ישראל .D, E, F- idol worship- there was no image when they heard/עבודה זרה D. Proof against- Hashem speak!! there is no other besides Hashem -אין עוד מלבדו .E- -E. Source for one of the proofs for the veracity of the Torah- Has another nation every heard the voice of G-d and lived? See Permission to Receive by R’ Leib Keleman for further explanation -E. Stems from Hashem’s love of the Avos

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-Bnei Yisrael’s relationship with Moshe נביא B. Witness to Moshe’s prophecy, belief in Moshe as- used to prophecy on Moshe’s level בני ישראל to make -ספורנו .C- -Bnei Yisrael’s relationship with the other nations A Nation of priests, whose purpose is to teach the world -ספורנו .A- to make your name great among the nations -רש"י .C- -Bnei Yisrael’s relationship with their future generations transmission of Torah to the generations/מסורה D. Beginning/Source of-

H. Putting it All Together

Matan Torah as an experience, had many purposes, only one of which was to give אילו קרבנו לפני הר סיני ולא נתן לנו את “ ,the Torah to Bnei Yisrael. As we say in Dayenu Even if He had brought up close to Har Sinai and had not given us the Torah…” It -התורה qualitatively changed our relationship with Hashem. By accepting the Torah, we were the covenant with the Avos, for ourselves. This was the ,ברית אבות reaffirming the the journey by which we metamorphized from a large family ,יציאת מצרים culmination of group into a single nation, with a mission statement and job description. Not only did we His -ממלכת כהנים a precious treasure for Hashem, we also became His ,עם סגולה become an nation of priests and teachers, whose job it is to represent Hashem to the world.

The Matan Torah encounter also gave us the necessary tools to achieve that mission. The overwhelming and frightening experience taught us to fear Hashem, and to dissociate Him from any image or physical form. As Hashem says in Devarim, in response to Bnei Yisrael’s expression of fear, “If only they would fear Me like this all of נבואה their days…” Also, through witnessing and actually experiencing Moshe Rabenu’s was strengthened for all (תורה i.e. the) נבואה for ourselves, our belief in Moshe’s and רמב"ן might have against it. )See נביאים generations against any claims that future (.for further study שמות יט:ט on ספורנו

Finally, Hashem purposely revealed Himself to the entire nation at Matan Torah to avoid any future claims that the revelation was made up or the figment of one man’s imagination. (See Permission to Receive by Rabbi Leib Keleman for further study.) As Has any other nation heard the voice of G-d speak from the“ -דברים ד:לג Moshe says in fire like you have- and lived?” Matan Torah is the basis of our belief and the source of to teach our children about it. In fact, I once heard a מצוה and we have a ,מסורה our as teaching our children that Matan Torah truly חינוך הבנים of מצוה speaker summarize the happened- everything else is details.

We are privileged to re-experience Matan Torah every Shavuos, in order to reignite the emotions and reawaken the sense of purpose and connection that stemmed ,התלהבות במצוות and a year, of ,חג from this momentous event. May we be zocheh to a excitement for Mitzvos, and of closeness to Hashem.

Toras Ohel Moshe | Shavuos 5780 106 There is Always a Road to Recovery

Mrs. Naami Ganz decorate with flowers, stay up learning all night….

Toras Ohel Moshe | Shavuos 5780 108 Next contributing to Dovid Hamelech’s genetics, we have the story of Lot and his Bereshis Rabba points out that Lot’s daughters manually removed their besulim to

Malchus. Tosefta Berachos 4:16 says that it was both Yehuda’s effort to save Yosef,

son, by falling for Tamar’s plan. Not only did this union lead to Dovid’s physical existence, but the particular events prepared Dovid Hamelech’s spiritual existence as well. Yehuda’

Toras Ohel Moshe | Shavuos 5780 109 what you are doing any different? Sure it was brazen, but you can’t blame a guy for el didn’t see it that way, and Elimelech’s whole plan went bust.

tremendous sacrifice that Hashem allowed Boaz to be michadaysh Moavi v’lo Moavis. If Rus’s sacrifice gave Dovid the perspective that he would need to ultimately lead to a complete tikkun for Adam’s chait. Boaz, observing Rus’s middah of chessed, was able marry her husband’s closest relative. Rus became the great grandmother of Dovid

Toras Ohel Moshe | Shavuos 5780 110 Spiritual Adrenaline

Dr. Leslie Klein Spiritual Adrenaline: Tapping into Our Supernatural Powers

In the past few weeks, many of us have been pushed to our limits. The impacts of COVID-19 have shaken every aspect of our lives and made preparing for Yom Tov this year particularly challenging. But as individuals and as a community, we can, and we have, risen to the occasion. Maybe some of that can be attributed to adrenaline, the hidden physical powers that kick in during times of physical danger. A friend of mine lifted a car with one hand to save someone pinned beneath. I once pulled someone twice my size to safety. Most people have heard some story, or even experienced firsthand, the power of adrenaline.

People are less familiar with another type of adrenaline: spiritual adrenaline. Physical danger is not the only way to tap into the powers of adrenaline. The intense, focused and overwhelming desire to do good can also give people almost supernatural physical strength. A prime example of this type of adrenaline is seen in Batya, the daughter of Pharoah. There pasuk recounts that when Batya saw baby Moshe in the Nile, she stretched out her hand, her “amah” to reach him (source 1). Rashi quotes a famous midrash that she stretched out her hand and it extended beyond what it could naturally reach (source 2). From where does midrash get the idea that her hand stretched out? Because the pasuk uses the word “amah” for hand, a language associated with distance, instead of “yad,” the more common term (source 3).

Rabbi Chaim Shmuelevitz in Sichos Mussar states that you don’t have to understand this midrash to mean she grew an elastic arm. Rather, we should understand it to mean that Batya wanted to save this baby so badly, to do something good, that she was able to use supernatural physical strength. She could reach further than she would have been able to typically reach.

Another example of this phenomenon is found in Parshas VaYetzei, when Yaakov Avinu first meets Rachel. When Yaakov arrives in Charan, he sees the situation at the well where the shepherds wait until a number of them arrive to move a heave rock from on top of the well (source 4). As Rachel approaches the well, Yaakov moves rock on his own (source 5). How was he able to move a rock that typically took all the shepherds to move? Because he has such a strong and focused desire to help Rachel, he was able to channel supernatural strength.

The Sichos Mussar further says that a person has the ability to imbue objects with spiritual powers. Looking back to Batya and Moshe, we can see this in Moshe’s name. Moshe had ten names; why is he called the one Batya gave him? Other names

Toras Ohel Moshe | Shavuos 5780 112 etter illustrate his greatness than the one that recounts his having een eing drawn from the water. The answer relates to Batya’s supernatural powers. atya invested so much in Moshe hen she reelled against her father and saved Moshe, she ehiited an almost suernatural level of mesirat nefesh, of selfsacrifice, and chesed, indness hen atya raised Moshe, she imued these ualities into his essence t was recisely those characteristics that made him aroriate to e the leader of Klal Yisrael and hel ring the geulah redemtion atya started lanting them in Moshe when she lifted him out of the water, and therefore it is the name that reresents atya’s actions, that identifies Moshe

nother eamle of this tye of siritual adrenaline is seen with oach and the teva ar hen oach was uilding the teva, he was essentially uilding was a structure of hatzalah he was creating a conduit for saving lives or years he wored on the teva, investing all of his kochos and energy into uilding this inanimate oect designed for saving n that rocess, he imued the very wood of the teva with the ower to save hen aman decides to hang Mordechai a method erash suggests ecause ews had already een saved from other methods of illing someone, he uilds gallows that are amahhigh here does aman get the massive iece of lumer needed to uild this incredily tall gallows ccording to the one interretation of the Midrash, Haman’s son, who was a governor in the region where the teva was located, too a amahsied oard from the teva an unusually large iece of wood, and gave it to his father o the gallows that would ultimately hang aman was constructed from the wood of the teva sources he wood saves the ews ecause it already had the ower to save, the ower to ring yeshuos, imued in it y oach

he ast few months have een a struggle e are confronting a new reality where everyday tass lie uying groceries, eeing the house clean, and taing care of our health have ecome challenging and strenuous alancing wor and family life, which is always a struggle, has ecome immensely difficult he restrictions over oronavirus have ushed us hysically and mentally in ways we could never have imagined he mesiras nefesh selfsacrifice we invest in rearing for om ov, in eeing our communities safe, in education our children has strong ositive siritual imact on ourselves, our family and the world his havuos, may we use our hysical and siritual owers, oth natural and hidden, and lie atya, aaov and oach, hel ring yeshuos for ourselves and all of Klal Yisrael

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Spiritual Adrenaline Source Sheet by Leslie Klein More info ❯

א. שמות ב׳:ה׳ Exodus 2:5 .1 (ה) ַו ֵ֤תּ ֶרד ַבּת־ ַפּ ְר ֹע ֙ה ִל ְר ֹ֣חץ ַﬠל ַ־ה ְי ֹ֔אר The daughter of Pharaoh came down (5) ְו ַנ ֲﬠ ֹר ֶ ֥ת ָיה ֹה ְל ֹ֖כת ַﬠל־ ַי֣ד ַה ְי ֑ ֹאר ַו ֵ֤תּ ֶרא to bathe in the Nile, while her maidens walked along the Nile. She spied the ֶאת ַ־ה ֵתּ ָב ֙ה ְבּ ֣תוֹ� ַה ֔סּוּף ַו ִתּ ְשׁ ַ ֥לח ֶאת־ ֲא ָמ ָ ֖תהּ basket among the reeds and sent her slave ַו ִתּ ָקּ ֶֽח ָה .girl to fetch it

ב. רש"י על שמות ב׳:ה׳:ג׳ .2 (ג) את אמתה. ֶאת ִשׁ ְפ ָח ָתהּ. ְו ַרבּוֹ ֵתינוּ ָדּ ְרשׁוּ (סוטה שם), ְלשׁוֹן ָיד, ֲא ָבל ְל ִפי ִדּ ְקדּוּק ְלשׁוֹן ַה ֹקּ ֶדשׁ ָה ָיה לוֹ ְל ִה ָנּ ֵקד ַא ָמּ ָתהּ, ְדּג ָוּשׁה, ְו ֵהם ָדּ ְרשׁוּ ֶאת ֲא ָמ ָתהּ – ֶאת ָי ָדהּ, ְו ִנ ְשׁ ַתּ ְר ְבּ ָבה ַא ָמּ ָתהּ ַאמּוֹת ַה ְר ֵבּה:

Rashi on Exodus 2:5:3 means her handmaid. Our Rabbis, however, explained it in the sense of את אמתה (3) hand (cf. Sotah 12b) — but according to the grammar of the Holy Language it should And the reason why they explained — .מ dageshed in the , ַא ָמּ ָתה then have been written she stretched forth her hand” is because they hold that“ את ידה to mean את אמתה Scripture intentionally uses this term to indicate that her hand increased in length .a cubit) in order that she might more easily reach the cradle ,אמה) several cubits

ג. סוטה י״ב ב .3 ותשלח את אמתה ותקחה ר' יהודה ור' נחמיה חד אמר ידה וחד אמר שפחתה מ"ד ידה דכתיב אמתה ומ"ד שפחתה מדלא כתיב ידה

Sotah 12b The verse concludes: “And she sent amatah to take it” (Exodus 2:5). Rabbi Yehuda and Rabbi Neḥemya disagree as to the definition of the word “amatah.” One says that it means her arm, and one says that it means her maidservant. The Gemara explains: The one who says that it means her arm explained it in this manner, as it is written “amatah,” which denotes her forearm. And the one who says that it means her maidservant explained it in this manner because it does not explicitly write the more common term: Her hand [yadah]. Therefore, he understands that this is the alternative term for a maidservant, ama.

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ד. בראשית כ״ט:ג׳ Genesis 29:3 .4 (ג) ְו ֶנ ֶא ְספוּ ָ ֣־שׁ ָמּה ָכל ָ־ה ֲﬠ ָד ִ֗רים ְו ָג ֲל ֤לוּ When all the flocks were gathered (3) ֶאת ָ־ה ֶ֙א ֶב֙ן ֵמ ַﬠ ֙ל ִ ֣פּי ַה ְבּ ֵ֔אר ְו ִה ְשׁ ֖קוּ there, the stone would be rolled from the mouth of the well and the sheep watered; ֶאת ַ־ה ֑צֹּאן ְו ֵה ִ ֧שׁיבוּ ֶאת ָ־ה ֶ ֛א ֶבן ַﬠל־ ִ ֥פּי ַה ְבּ ֵ֖אר then the stone would be put back in its ִל ְמ ֹק ָֽמהּ׃ .place on the mouth of the well

ה. בראשית כ״ט:י׳ Genesis 29:10 .5 (י) ַו ְי ִ֡הי ַכּ ֲא ֶשׁ ֩ר ָר ָ֨אה ַי ֲﬠ ֹ֜קב ֶאת ָ־ר ֵ֗חל And when Jacob saw Rachel, the (10) ַבּת־ ָל ָב֙ן ֲא ִ ֣חי ִא ֔מּוֹ ְו ֶאת־ ֥צֹאן ָל ָ ֖בן ֲא ִ ֣חי ִא ֑מּוֹ daughter of his uncle Laban, and the flock of his uncle Laban, Jacob went up ַו ִיּ ַ ֣גּשׁ ַי ֲﬠ ֹ֗קב ַו ָיּ֤ ֶגל ֶאת ָ־ה ֶ֙א ֶב֙ן ֵמ ַﬠ ֙ל ִ ֣פּי ַה ְבּ ֵ֔אר and rolled the stone off the mouth of the ַו ַ֕יּ ְשׁ ְק ֶאת־ ֥צֹאן ָל ָ ֖בן ֲא ִ ֥חי ִא ֽמּוֹ׃ well, and watered the flock of his uncle Laban.

ו. אסתר ה׳:י״ד Esther 5:14 .6 (יד) ַו ֣תֹּא ֶמר ל ֩וֹ ֶ֨ז ֶרשׁ ִא ְשׁ ֜תּוֹ ְו ָכל־ ֽ ֹא ֲה ָ֗ביו Then his wife Zeresh and all his (14) ַֽי ֲﬠשׂוּ ֵ־ﬠ ֮ץ ָגּ ֹ֣ב ַהּ ֲח ִמ ִ ֣שּׁים ַא ָמּ ֒ה וּ ַב ֹ֣בּ ֶקר ׀ friends said to him, “Let a stake be put up, fifty cubits high, and in the morning ֱא ֹ֣מר ַל ֶ֗מּ ֶל� ְו ִי ְת ֤לוּ ֶֽאת־ ָמ ְר ֳדּ ַכ֙י ָﬠ ֔ ָליו ask the king to have Mordecai impaled וּ ֽבֹא ִ־ﬠם ַ־ה ֶ ֥מּ ֶל� ֶאל ַה ִמּ ְשׁ ֶ ֖תּה ָשׂ ֵ֑מ ַח ַו ִיּי ַ ֧טב on it. Then you can go gaily with the king ַה ָדּ ָ ֛בר ִל ְפ ֵ֥ני ָה ָ ֖מן ַו ַיּ֥ ַﬠשׂ ָה ֵֽﬠץ׃ (פ) to the feast.” The proposal pleased Haman, and he had the stake put up.

ז. אסתר ז׳:ט׳ Esther 7:9 .7 (ט) ַו ֣יֹּא ֶמר ֠ ַח ְרבוֹ ָנה ֶא ָ֨חד ִמן ַ־ה ָסּ ִרי ִ֜סים Then Harbonah, one of the eunuchs in (9) ִל ְפ ֵ֣ני ַה ֶ֗מּ ֶל� ַ ֣גּם ִה ֵנּה ָ־ה ֵ֣ﬠץ ֲא ֶשׁר ָ־ﬠ ָ ֪שׂה ָה ָ֟מן attendance on the king, said, “What is more, a stake is standing at Haman’s ְֽל ָמ ְר ֳדּ ַ֞כי ֲא ֶ ֧שׁר ִדּ ֶבּר־ ֣טוֹב ַﬠל ַ־ה ֶ֗מּ ֶל� ֹע ֵמ ֙ד house, fifty cubits high, which Haman ְבּ ֵ֣בית ָה ָ֔מן ָגּ ֹ֖ב ַהּ ֲח ִמ ִ ֣שּׁים ַא ָ ֑מּה ַו ֥יֹּא ֶמר ַה ֶ ֖מּ ֶל� made for Mordecai—the man whose ְתּ ֻ֥להוּ ָﬠ ָֽליו׃ words saved the king.” “Impale him on it!” the king ordered.

ח. מדרש לקח טוב על אסתר ה׳:י״ד .8 ... אמר ר' אלעזר אמר ר' חנינא כך אמרה לו, אדם זו שאתה אומר לא תוכל לו כי אם בעץ. שאם תשליכנו לתוך כבשן האש, כבר יצאו ממנו חנניה מישאל ועזריה, ואם לגוב אריות, כבר יצא ממנו דניאל, ואם לבית האסורים, כבר יצא ממנו יוסף, ואם במולי של נחשת תשימהו ותסיק תחתיו, כבר יצא ונצול ממנה מנשה בן חזקיהו, ואם תגלהו במדבר, הרי פרו ורבו שם ישראל, ואם תעור עיניו, הרי שמשון לאחר

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שעוורוהו הרג בפלשתים, אין טוב אלא צלוב אותו, שלא מצינו שניצל אחד מהם, מיד וייטב הדבר לפני המן ויעש העץ, מביתו נטלו, הרס אכסדרה שלו, ותקנו גבוה נ' אמה, כדי שכל בני המדינה רואים אותו. ויש אומרים שהלך וקיצץ ארז מגינת הביתן, ארכו נ' אמה, ורחבו י"ב המות, ויש אומרים פרשנדתא בנו היה הגמון בקרדונייא, והביאו מתיבתו של נח.

Midrash Lekach Tov on Esther 5:14

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