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Home , Behar, Kedoshim, Ki Teitzei

A U G U S T 2 M9 ,A 2Y0 82 ,0 2|0 2K 0I T| E EI MT ZOERI | P A G E 1 Congregation Beth Sholom WEEKLY Learning Initiative ז"ל A Project of the Linda Mitgang

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A Personal Elul Challenge ZMANIM

BY KENNETH HAIN Candle-lighting 7:14 pm [email protected] Mincha 7:00 pm 7:22 pm Despite the worldwide crisis in which we are all absorbed, Hashkama 7:45 am Nancy and I feel so grateful to have been able to celebrate a Outdoors 8:15 am family simcha (our grandson’s bar ) in . The Sephardic 8:45 am logistics, paperwork and bureaucracy were challenging, but Joel Shiff/Main 9:15 am in the end, well worth it. Mincha 7:15 pm Shiur with Rabbi Miller 7:30 pm Remarkably to me Israel felt very similar to our reality here. Maariv 8:05 pm People are generally cautious, following protocols and Shabbos Ends 8:13 pm unfortunately struggling economically. The politics as well, seems as charged as ours here. But life goes on as people keep adjusting to an uncertain future. IN THIS ISSUE

In this context I discovered a thought in this week’s rich 1 A Personal Elul Challenge parsha that expresses an essential idea of the Elul season – Rabbi Hain despite our current challenges. In (23:8) we are 2 Right & Wrong prohibited from displaying hostility towards Egyptians; “Do Rabbi Fogel not despise an Egyptian – for you were a foreigner in his land”. comments: 4 Halacha Al HaDaf Chayim Maza ...even though they cast your male (newborns) into 5 Possibly the Greatest the river. And why? Because they hosted you Love Ever during your time of dire need.” Dr. Lewis Stein 6 Lifting Each Other Up Despite the cruel oppression and persecution suffered Sam Glowitz at the hands of the Egyptians, we are required to express a degree of gratitude toward the Egyptians for allowing our Returning Lost Souls ancestors to live in their country during the period of Rabbi Miller famine. We recall that Yosef under , invited his M A JAUYUAU GM1ULJAJJMJGUAU5YUAUGUASU,MN LMYUNG 31TSYGY2AE SAEU,8 T 1 U0 U1YT1 ,Y2 1S522 S,2 5G5 T19,02 2016T19, 2U, ,202 , , 1 0| 20S82 ,0522 0T ,02B2,0| 02 2 0202E | 200C 0|20H 0 | MH2 0 |2| A2| V|0| BU0A 0RA| B DPS AKE T|EK- '|A|HIEBSMAOE MI NM VEHT EITRIOOTCISALICDO--EAKREDSHARBMHB'FECIU B CAEIUAT|V|HMEHASL IZNKRS M A R |EE|NOP |AP|K |I IA ON TAP |P P P|G|APG. AAA P| A EIGEGP4GPG| A G EPAE3AE 3EGE A G G 2PE2 22GEE2A 2E G22 E2 3

family to settle in Egypt so that they could survive. This act of Upcoming Shiurim life saving hospitality approved by Pharaoh requires us to restrain ourselves from hostility against them.

Rav Avraham Pam z’’l, the late beloved Rosh of Yeshiva Torah Vadaath, noted this prohibition as a classic – or perhaps extreme - expression of a fundamental principle in Jewish interpersonal relations: “miut hatov ein batel beribuy hara” – “a small” amount of goodness is not negated by an abundance of evil.” He pointed out that Halacha generally follows the Daf Yomi concept of “Bitul” e.g. a drop of milk that falls into a meat stew – is deemed halachic ally negated – since it compromises no 7:30am with R. Weberman more than one-sixtieth – and is therefore permissible for 8:30 am with Chayim Maza eating.

However, Rav Pam explained “bitul” does not apply in human Thursday interaction. Even a small degree of kindness is not lost in the 9:15 pm, R. Weberman, abundance of wrongdoing, regardless of how minimal it may Parsha Shiur have been. What a remarkable insight? The idea of “batel berov” – “nullified by majority” – does not apply to human interaction. Even a personal insult or slight, does not allow us to “write off” that person forever. This is the challenge of Elul!

During this season when we try to improve our commitment to Torah and Mitzvot, let us not ignore the equally significant value of repairing our human relationships that may have been IN CASE YOU MISSED IT damaged or disrupted by a hurt or slight in the past. Rav Pam z’’l reminds us to act towards each other the way we hope Hashem will act towards us.

Elul beckons us to do what so many members of Beth Sholom have been doing in recent months, without mentioning , AUDIO SHIUR ROUNDUP our volunteers have generously given their time and energy to reach out and call neighbors, young and old, just to connect R. Miller: A Kotzker Thought on and offer help. Perhaps, we can be moved to call the person the Scared Soldier and Elul" we stopped speaking to, and repair our connection to each other, as well as Hashem. R. Wein: "Why Do We Need Judges in Each City?"- Thoughts This simple personal challenge may well be our most from the Rambam, Sefer rewarding effort in this month of Elul. Hachinuch, and Rabbi Rosensweig Right and Wrong

TO PAY FUTURE SHUL BY RABBI BARUCH FOGEL [email protected] CONTRIBUTIONS NOW, PLEASE CLICK HERE Right and Wrong. Yes or No. Allowed or Sin. Seemingly, these are the only two choices when choosing whether or not to do TO CONTRIBUTE TO THE something. Should I eat this piece of meat? If it was a healthy RABBI'S CHARITY FUND, kosher animal and slaughtered properly, I could eat it. If it PLEASE CLICK HERE wasn't healthy or if it was not slaughtered properly, I cannot eat it. It seems so simple, but it is wrong.

The (Kiddushin 21b-22a) says that we know that if a kosher animal, a cow, dies from natural causes, it is a neveilah and it is not permitted to be eaten. What about an animal that M AJ UJJAYUUAN UG1MLUJAJJJEGUAU5YUGUA US, NJ L1MUNYG 31UTSGY2E SA,UE8 TN, 1U0 1T ,Y2 1 S252E S2, 5 T1902 ,20 6T089,2 ,5202 , 2, 1, 0|,0 28 ,2 05 22 0,02 B2,|0 0 |2 020 E2|2 0C20| 2H0 B0 | 0HM2 0 | EA2 |V |0| UA BH 0|R|A DP SK TAK|AE-K '|HNIEBSAOE MAIN VEHAET RTRLIOCTIALCSO--DEOKAEHABRMOH'FBECTI ACEI UTAV|AEHM|HLSIZNKS CR M A |EP|O|HAP |K I| A TAPN| P P PG|A|GP AAA|P E IGAEGPGPG | A EGPA6EAE 2EG AE G G 3PE33 3GEEA3 E3 G33 9E3 2 is dying (but without a recognizable illness that things. But, there are some that He left to the would render it a tereifah)? The Gemara says it individual. Should I drunk? Should I ‘take’ is better to not eat it, BUT, if you slaughter it the captive women? It is up to me. How do I properly then it can be eaten. Why? Because if view it? I can view getting drunk as permitted the Torah forbade ALL dying animals, some since there is no pasuk that forbids it. Or, I can people, who cannot control themselves, would understand what level of holiness Hashem eventually eat animals that were not even wants of me and refrain. I can eat the dying slaughtered, neveilos. To prevent the eating of animal that was slaughtered or I can neveilah, the Torah permitted dying animals, understand that I don’t have to eat every piece even though they really should not be eaten of meat possible. (even if slaughtered). This answer, though, needs a little more I have a hard time understanding this. Simply explanation, because our original assumption put, my question is “Ober, Vos Vill G-D - But, was that Hashem should provide us with only what does G-D want?” [1] Does Hashem want two options; the right and the wrong. Just us to eat this or not? If not, why permit it? If because we have seen that this is not true, and yes, why say that it is only permitted because if that “Depends” is part and parcel of the Torah, it is forbidden then worse things will happen? In does not remove the question. other words, how could Hashem permit people to do something that He thinks is wrong? Just A few months ago, I wrote about choosing because there are people who cannot follow the leniencies, and the concept of decision-making , [2] does not mean that we should change that is demanded of us when we have to choose the law? [3] between two “correct” actions to find the right one for me. As the phrase (that I coined) goes, The Gemara uses the parable of the dying cow “life is not about choosing between right and to explain the permission for the of the wrong; life is about choosing between right and Yefas Toar -the Captive Women. In theory, she ... right for me.” In that dvar torah, I tried to should be forbidden. But if she were to be explain how to decide when either choice can forbidden, worse things would happen, so be justified. [7] Hashem permitted it (with strict rules). But, the question still lingers. Right or Wrong. Yes or No. The lesson from the Yefas Toar and the dying If it is wrong, say so, and dont waiver. If it is cow is the next step in that idea. Not only does not, then don’t say it is only permitted because each person have the ability to choose between of some other reason. two correct actions to find which is right for him or her, but Hashem wants us to constantly The Shelah HaKadosh [4] seems to address this define that which is right and wrong for me. It question. He says “There are many things that is not enough that I can choose something that have been made permissible….but the wise is correct inherently, but rather it is my decision person (chochom) comprehends from his (own) that makes it right or wrong! The Torah gave understanding, and sanctifies himself in that each of us the leeway, or better said, the which is permissible.” The Shelah seems to be responsibility, to decide what actions are clearly referencing the Ramban in the beginning forbidden and which are permitted. of Parshas , who explains that the commandment to “be holy” demands that we This concept should shock us when we realize abstain from that which is permitted. [5] As the the uniqueness that we were given when we Ramban explains, ‘though there is no law that received the Torah. We were not just given a set explicitly forbids getting drunk every night or of laws to follow obediently. We were not only overindulging in culinary delicacies, inherent in given a say in how to interpret the Torah and the demand to be holy is the expectation that apply its foundational ideas to the ever one abstains from such behavior.’ [6] changing and developing reality of the world.[8] We were given the ability to partner with According to the Shelah, the answer to our Hashem and determine what is permitted and question is that there is more to the Torah, and forbidden. Hashem’s will, than just Yes and No - Right or Wrong. There is also “Depends”. Hashem clearly We can now understand one aspect of the explained His instructions on many/most importance of learning Torah. Besides the many M AJ UJAJYUAUUN GU1MLJAJJGJEUAU5YUGUA UUS, NJ L1MUNYG 31SUTGY2ES A,UE8T N, 1U0 T1 , Y21S252E2 S,5 T1902 ,0 69T08,2 ,520 ,, 2, 1 0|,0 28, 205 2 2 0,022 B2,|0 0 |2 0200 E2|2 0C202| H0 B0 | 0HM20 | EA2|V |0 |UA BH 0|R|A D PSK TAK |AE-'|HNIESBAOE MIAN VHEA ETRTRLTIOCIALOCS--DEOKAEHABRMOHF'BIECT ACEIT UAV|AEHM|HLSIZNKS CR M A |EEP|O|HAP |K I |I A TAPN| P P P|G|A GP AAAP | E IGAEPGPGAG | EGAP6EAE G2E AGE G 4EP334 3GEE A34 E G43 9E3 2 concepts contained in Torah (knegged 6 It is my belief, and my common answer to my students, kulam), the result of learning and knowing that this is in the Torah that forbids illegal drug use. Torah is that each individual can ensure that 7 As we explained then, davening with a minyan their actions are Torah mandated. Of course, (responsibly) versus precaution for life can both be seen as most of us are not Poskim, and we cannot proper and correct ideals. decide complex issues or determine which 8 As the Rambam ( Laws of Torah Study 1:11) explains the opinion to follow when there is a machlokes. concept of Gemara as “thinking and reflecting so that he may understand the end of a thing from its beginning, and But, in most areas of Torah, a point of knowing deduct one matter from another, and compare one matter Torah is in order that our actions be done to another, … to the end that he may know which are the because we have determined so. When we learn principal rules and how to deduce that which is forbidden Torah, our actions are not only because we are and that which is permitted.” obedient. They are also actions that emanate 9 It is not for naught that the language of the pesukim in regards to Yefas Toar are explained allegorically to refer to from our personal ascertainment that it is the the battle of man versus his yetzer hora. correct thing to do. Because of our unique 10 It is not a simple change, though. As the Mesillas position as defining what is right and wrong, we Yesharim says in chapter 4 “Thus when the penitent man assume that state every time our actions derive recognizes his sin and admits it, and reflects on his evil, repents of it and completely regrets ever having done it, as from our Torah knowledge. he would regret [in annulling] a certain vow, in which case there is complete regret, and he desires and longs that this Lastly, this concept underlies the Teshuvah deed had never been committed, and pains himself strongly process.[9] Teshuvah is not about resolving to that the matter was done, and renounces it for the future, change or working harder to do what I know is and flees from it - then the uprooting of the deed from his will is counted to him as the annulment of a vow and he right. It is about re-defining my actions. In the gains atonement for it.” past year, I sinned because I did not determine 11 That could be why the 5th brocha of Shmoneh Esrei is clearly that talking lashon hora was abhorrent. I both about Teshuva and about returning to Torah. Only by might have let myself get angry because I was connecting to my knowledge of Torah and then properly not ready to decide that anger is the antithesis view the world, will I be able to determine my actions, which is Teshuva. of the Torah’s definition of mankind. If I want to do Teshuvah, I have to become someone else. I have to redefine and decide again how to view my actions. If I can refashion my outlook, then I Halacha Al HaDaf have done Teshuva.[10] If I can view any aspect of my life from my knowledge of the Torah[11], BY CHAYIM MAZA and my actions are dictated from that vantage [email protected] point, I have gone to battle with my yetzer hora and emerged with a victory. It is a mitzvah to recite Havdalah every Motzei 1 One of the first stories that I remember hearing from Shabbos over a cup of wine, immediately Rabbi Berel Wein was about the lesson that Rabbi following the end of Shabbos. There is a dispute Rosenberg, the man most responsible for the availability of among the Rishonim whether Havdalah is reliable kosher in America, taught him. The punch line D’oraita or D’rabbanan. The Rambam, Hilchot of the story was “Ober, Vos Vill G-D”. The reason that we are Shabbos, Perek 29, Halacha 1 writes that the able to enjoy kosher food almost everywhere we go today, was due to the integrity of Rabbi Rosenberg, who only cared command of “Zachor Et Yom Hashabos about “what G-D wants”. LeKadesho” ( 20:7) includesthe positive 2 In a historical context, this question has bothered every Mitzvos of reciting Kiddush and Havdalah every community of Jews whenever there was a popular attitude week over wine. The Sefer Hachinuch, Mitzvah or movement away from Traditional Jewry. From the times of the Mishna until our day, there has always been less- 31, and other Rishonim, agree with the Rambam observant Jews. Whether we try to figure out the laws of that Havdalah is D’oraita. Tosfos and the Rosh Teruma in regards to the non-observant (the laws of demai), hold that Havdalah is D’rabbanan. The or whether we try and relate to the demands of the early Berura, Orach Chaim, Hilchos Shabbos, Siman Reform movement, we have always had to figure out 296, Seif Katan 1, quotes both opinions, and whether or not we would try to bend to the will of the populace or risk losing them. adds, that, if one said Havdalah, i.e., Atoh 3 As the popular saying (borrowed from the Gemara Chonantanu, in Shemna Esrei in Maariv, on 6b) goes “yikov hadin es hahor” - let the Saturday night, then Havdalah on the wine is judgement pierce the mountain. certainly D’rabbanan. 4 Torah Shebikhtav, Ki Teitzei, Derekh Chayim 5 I think that the Shelah is also referencing the Tanchuma that if one does ‘take’ a captive woman, the The Gemara in Shabbos had derived from the result will be a ben sorer u’moreh. Mishna on Daf 150(a) that one may go on M AJ UJJAYUUAN UG1MLUJAJJJEGUAU5YUGUA US, NJ L1MUNYG 31UTSGY2E SA,UE8 TN, 1U0 1T ,Y2 1S 252E S2, 5 T1902 ,20 6T089,2 ,5202 , 2, 1, 0|,0 28 ,2 05 22 0,02 B2,|0 0 |2 020 E2|2 0C20| 2H0 B0 | 0HM2 0 | EA2 |V |0| UA BH 0|R|A DP SK TAK|AE- K'|HNIEBSAOE MAIN VEHAET RTRLIOCITALCSO--DEOKAHEABRMOH'FBECTI ACEI UTAV|AEHM|HLSIZNKS CR M A |EP|O|HAP |K I| A TAPN|P P PG|AGP AAA|P E IGAEGPGG | A EGPA6EE 2EG AE G 4PE334 3GEA3 E5 G53 9E3 2

Shabbos to the edge of his “Techum Shabbos”, prohibited to do Melocho, even things that are so that immediately after Shabbos, as soon as it prohibited Rabbinically (Mishnah Berura, Seif gets dark, he would be in position to do Katan 32) on Motzei Shabbos, even after it is Melocho. So, the Gemara on Daf 150(b) asks, dark outside and Shabbos is clearly over, before how can he do work before Havdalah? And, in making Havdalah over a cup of wine. However, support, the Gemara quotes the statement of R’ says the Shulchan Aruch, following the opinion Elazar ben Antignos, in the of, R’ of Rashi, that if you said Havdalah in Shemoneh ben Yaacov, that a person may not take care of Esrei, or said Baruch Hamavdil, then you may his needs on Motzei Shabbos until after he has do Melocho, and recite Havdalah over a cup of made Havdalah. The Gemara offers, that wine, afterwards. The Rama adds that women, perhaps he made Havdalah in Maariv, by saying who do not typically daven Maariv, should learn Atah Chonantanu in Shemonah Esrei, and the to say Baruch Hamavdil, if they are going to do Gemara responds that that would not be work, before Havdalah on wine is made. sufficient, because Rav Yehuda said in the name of Shmuel that even if he made Havdalah, by The Rama, in Siman 299, Seif 10, cites the saying Atah Chonantanu, he must still make opinion of Rabbeinu Yerucham, that the Havdalah over a cup of wine. Finally, the prohibition to do work before Havdalah, applies Gemara answers that he followed the practice only to work that requires effort or skill, but not of Eretz Yisroel where they would say “Hamavdil to something simple, like putting on a light. The Bain Kodesh Lechol”, then they could do work, Taz finds support for this position, from our and, later, they would say Havdalah over a cup Gemara that says that Rav Kahane used to of wine. And, the Gemara concludes with the recite Hamavdil, and chop wood, which is, statement of Rav Ashi that in Rav Kehane’s obviously, something that requires effort. house, they would say Hamavdil Bain Kodesh However, the Rama concludes that it is Lechol, and then chop wood. preferable not to do any Melocho at all, before Havdalah, or at the very least, before reciting Rashi explains that by saying “Hamavdil Bein the words “Boruch Hamavdil Bein Kodesh Kodesh Lechol”, you are showing that you are, Lechol”. first, escorting the King (Shabbos) as it leaves, before you attend to your own needs. And, for that reason, and because it is after Shabbos and there is no longer an Issur Melocho, the Possibly the Greatest Love Mishnah Berura, in Siman 299, Seif Katan 34, writes that you do not say a full Bracha, with Ever the words (“Hashem Elokeinu Melech Haolam”), BY LEWIS STEIN, M.D. when you say Hamavdil. The Mishnah Berura [email protected] does say, however, in the name of the Levush, that you should add the word “Boruch” to the words “Hamavdil Bein Kodaesh Lechol”. If one was quizzed as to what was the greatest exhibition of love in Tanach, one might suggest Now, although, it would appear from the the relationship between David Hamelech and Gemara on Daf 150b, that saying Havdalah in Yonatan Ben Shaul Hamelech. I may have said Maariv alone would not be enough to allow you the same, but after looking at this week’s to do Melocho after Shabbos; that you must Parsha, I might beg to differ. also recite Havdalah over wine, or, at the very least, recite Boruch Hamavdil Bein Kodesh The first four pesukim in perek 22 of Ki Sitzei Lechol, and, indeed, that is the opinion of the discuss the concern one must have for someone Rambam and other Rishonim, nevertheless, else’s . In order to protect someone Rashi on Shabbos Daf 150(b) says that, else from financial loss, one is not only lauded Hamavdil, alone, and, certainly, Atah for assisting someone else, but such an Chonantanu, in Maariv, alone would suffice to individual is forbidden to ignore another allow you to do Melocho, and you can say person’s potential loss. The Torah demonstrates Havdalah over wine afterwards. this with the need to return a lost animal even though the effort to do so may be intense. One The Shulchan Aruch, Orach Chaim, Hilchos cannot ignore the need to get the animal back Shabbos, Siman 289, Seif 10, writes that it is to its owner. So much more, this would be the M AJ UJJAYUUAN UG1MLUJAJJJEGUAU5YUUGA US, NJ L1MUNYG 31UTSGY2E SA,UE8 TN, 1U0 1T ,Y2 1S 252E S2, 5 T1902 ,20 6T089,2 ,5202 , 2, 1, 0|,0 28 2, 05 22 0,02 B2,|0 0 |2 020 E2|2 0C20| 2H0 B0 | 0HM2 0 | EA2 |V |0|U A BH 0|RA| DP SK TAK|AE-K '|HNIEBSAOE MAIN VEAHET RTRLIOCITALCS-O-DEOKAHEABRMOH'FBECTI ACEI UTAV|AEHM|HLSIZNKS CR AM |EP|O|HAP |K I| A TAPN|P P PG|AGP AAA|P E IGAEGPGG | A EGPA6EE 2EG AE G 4PE334 3GEA3 E6 G63 9E3 2 case where one needs to involve oneself socially distance when possible. We Jews should physically or verbally to help someone else demonstrate our love for others by properly avoid financial loss. wearing a mask with a smile, even though it cannot be seen. Lives can be saved by actively, In Yalkut Me’Am Lo’Ez on the Parsha, there are out of love, putting on the mask and even two amazing stories mentioned, but I will politely asking others to join in likewise. Only choose one to drive this point home. The this past week, in my capacity as a physician, I Roman empress lost several pieces of valuable approached a man at an upstate shul, and told jewelry that had tremendous sentimental him nicely that despite wearing a mask, he was attachment as well. She made a proclamation exhibiting significant cold symptoms and should that anyone who found the jewelry would not attend shul at this time. He opened up and receive a great reward, but if the jewelry was said he had severe burning in his eyes, another found in someone’s possession on day 31, they potential covid 19 symptom. He said he would would be put to death. Rabbi Shmuel bar go get tested and thanked me for caring. Susrati came to the Empress’ palace on day 31, and asked the palace courtiers if the jewels in I take the position now that carrying out my the satin carrying case belonged to the action and by everyone out of joy and love Empress. Soon, Rabbi Shmuel was brought wearing a mask without a frown, are possibly before the Empress who was thrilled to get the exhibitions of the greatest love ever, at least in jewelry back but disturbed by the delayed our day. Of course there is need for a of return of the items. She asked him, “Have you scientific breakthroughs. We can exhibit the just come to Rome?” He answered that he had greatest love by simply, and I mean it, wearing a been in Rome over 30 days. The Empress said mask in public situations, as the science of a “Perhaps you did not hear the announcements.” cure is not there yet. May we take heed of what Rabbi Shmuel replied he heard the the Torah in this Parsha, and its logical proclamations and that is why he was returning extensions teach us, and exhibit that great love the jewels. She answered, “Maybe you didn’t for our fellow Jews and society as a whole, understand our language”, and Rabbi Shmuel without having the need to empty our pockets answered, “No, I understood”, and he quoted in a financial way. the announcements word by word. The Empress replied, “ No, I don’t understand you. Why didn’t you come claim the reward? Why aren’t you afraid for your life?” Rabbi Shmuel then stated, “ Lifting Each Other Up I wanted the queen to appreciate that for a Jew, BY SAM GLOWITZ rewards and danger are secondary factors. [email protected] What is most important is sanctifying G-d’s name. After this exchange, Rabbi Shmuel was held in high esteem by the Roman court. In this week’s Parsha, Ki Teitzei, there are various Mitzvot discussed, from the prohibitions Fast forward now 2000 years to today during on usury, and to the the Covid 19 pandemic. To their credit, many commandment to wipe out the memory of individuals have stepped forward to help out . For those of you who know me, my others in great financial despair without even natural inclination would be to comment being ask to assist. People of various financial incisively on some of those Mitzvot. However, capabilities have helped within their means there is one commandment that truly grabbed whether their contributions are large or small. my attention. Perek 22 Pasuk 4 states: Consciously or not, they have lived up to the ל ֹא- ִת ְר ֶאה ֶאת- ֲחמ ֹור ָא ִחי ָך א ֹו ׁש ֹור ֹו, נֹ ְפ ִלים ַּב ֶ ּד ֶר ְך, exhortations of the Parsha, to help out although ְו ִה ְת ַע ַּל ְמ ָּת, ֵמ ֶהם: ָה ֵקם ָּת ִקים, ִע ּמ ֹו .not explicitly asked to do so

Kal vachomer I might suggest that one is If one comes upon another's donkey or ox obligated to help out with medical and fallen on the road, then one must not ignore it, physical/emotional needs of others. It can be but rather help the owner to raise it. something really easy so that even the poorest of individuals can step up to the plate. Public While nowadays this precise occurrence seems health officials ask of us to wear a mask and highly unlikely to occur, the underlying message M AJ UJJAYUUAN UG1MLUJJAJJEGUAU5YUUGA US, NJ L1MUNYG 31UTSGY2E SA,EU8 TN, 1U0 1T ,Y2 1 S252E S2, 5 1T902 ,20 6T089,2 ,5202 , 2, 1, 0|,0 28 2, 05 22 0,02 B2,|0 0 |20 20 E2|2 0C20| 2H0 B0 | 0HM2 0 | EA2 |V |0|U A BH |0RA| DP SK TAK|AE-K 'HN|IEBSAOE MAIN VEAHET RTLIOCITALCS-O-DEOKAHEABRMOH'FBECTI ACEI UTAV|AEHM|HLSIZNKS CR AM |EP|O|HAP |K I| A TAPN|P P PG|AGP AAA|P E IGAEGPGG | A EGPA6EE 2EG AE G 8PE35 53GEA3 E7 G75 9E7 2

להשיב אבידה לבעליה: ובכלל זה חוב גמור להשיב of the Pasuk is clear, when there is a friend in בתוכחה נפש החוטאת need, we should not turn a blind eye but rather lend a helping hand. In the current COVID Included in this is the total obligation to “return environment, people are hurting physically, a sinning soul” with words of rebuke. emotionally and financially more than ever before and thus this Pasuk is being read at the The Shach finds an allusion to this reading in perfect time. We are a month and a half away the biblical language employed in the pasuk. from Yom Kipper and during this time, we can While the Hebrew word “chazara” would have strive to fulfill the full meaning of the been the more straightforward Hebrew word command. It’s been extremely hard to stay for “return,” the Torah instead uses the word connected so perhaps now, as our kids go back “shava” (”hashavas aveidah”) which is the same to school and things continue to reopen, is the root as “teshuva”/ repentance. The act of perfect time to reach out to those we have lost “returning” a lost object includes an act touch with to see if everything is alright and if involving teshuva. For the Shach, that is the there is anything we can do to lift each other case when a person returns a lost soul, that is up. In that merit, may we get a cure for all that to say, inspires someone to do teshuva. is ailing our world. I want to explore this idea of “returning souls” and “teshuva” in three steps.

Returning Lost Souls 1. It is striking that for the Shach, the BY RABBI AVI MILLER “technology” of returning lost souls is [email protected] tochacha/rebuke. In our modern culture, BASED ON A SHIUR BY R. DAN SMOKLER chastisement and rebuke is not generally seen as an effective way of bringing lost souls back. Consider our image of Avraham Avinu, the In this week’s parsha, we have the mitzvah of biblical paradigm of “kiruv” and “bringing souls hashavas aveida, returning a lost object. souls back” (Gen 12:5). Avraham Avinu is a man of generosity, kindness, warmth, and hospitality. He isn’t chastising the folks he א ל ֹא־ ִת ְר ֶאה ֶאת־ ׁש ֹור ָא ִחי ָך א ֹו ֶאת־ ֵ ׂשי ֹו ִנ ָ ּד ִחים .meets but is welcoming them into his tent ְו ִה ְת ַע ַּל ְמ ָּת ֵמ ֶהם ָה ׁ ֵשב ְּת ׁ ִשי ֵבם ְל ָא ִחי ָך: ב ְו ִאם־ל ֹא This is the model of Chabad and other kiruv ָקר ֹוב ָא ִחי ָך ֵא ֶלי ָך ְול ֹא ְי ַד ְע ּת ֹו וַ ֲא ַס ְפ ּת ֹו ֶאל־ ּת ֹו ְך ֵּבי ֶת ָך organizations, where wandering souls are ְו ָהיָה ִע ְּמ ָך ַעד ְ ּדרֹ ׁש ָא ִחי ָך אֹת ֹו וַ ֲה ׁ ֵשבֹת ֹו ל ֹו: ג ְו ֵכן invited into their homes, fed and warmly ַּת ֲע ֶ ׂשה ַל ֲחמֹר ֹו ְו ֵכן ַּת ֲע ֶ ׂשה ְל ִ ׂש ְמ ָלת ֹו ְו ֵכן ַּת ֲע ֶ ׂשה embraced, and gently supported in their ְל ָכל־ ֲא ֵב ַדת ָא ִחי ָך ֲא ׁ ֶשר־ ּתֹא ַבד ִמ ֶּמ ּנוּ וּ ְמ ָצא ָת ּה ל ֹא ”process of spiritual growth. How does “rebuke תוּ ַכל ְל ִה ְת ַע ֵּלם: fit into this activity of “returning souls”? You shall not watch your neighbor’s ox or straying away and ignore them; Indeed, the very practice of tochacha/returning you shall take them back to their owner. lost souls appears deeply counter-cultural in 2 If the owner does not reside near you our modern, secular free world, when religion is or you do not know who the owner is, privatized and morality relativized. Who are we you shall bring it to your own house, and to rebuke others? It reeks of moral it shall remain with you until the owner pretentiousness. Do we really want to claims it; then you shall return it. 3 You empower individuals to troll or police the shall do the same with a neighbor’s behavior of others? donkey; you shall do the same with a neighbor’s garment; and you shall do the However, the the mitzvah of tochacha is not same with anything else that your about trolling or policing or cancelling. Chazal neighbor loses and you find. You may not tell us that rebuke is something that can only be withhold your help. offered -- and will only effectively be heard-- if it comes from a place of love. Indeed, On this mitzvah, the Shach (R. Shabbatai ben כל אהבה שאין בה תוכחה אינה אהבה. (Meir HaKohen, 17th C talmudist and halakhist makes an astonishing remark: just as one is obligated to return a lost object, so too is one A love that does not leave space for rebuke is obligated to return a person’s lost soul. not real love. M AJ UJJAYUUAN UG1MLUJJAJJEGUAU5YUUGA US, NJ L1MUNYG 31UTSGY2E SA,EU8 TN, 1U0 1T ,Y2 1 S252E S2, 5 1T902 ,20 6T089,2 ,5202 , 2, ,1 0|,0 28 2 ,05 22 0,02 B2,|0 0 |20 20 E2|2 0C20| 2H0 B0 | 0HM2 0 | EA 2|V |0|U A BH |0RA| DP SK TAK|AE-K 'HN|IEBSAOE MAIN VEAHET RTLIOCTIALCS-O-DEOKAEHABRMOH'FBECTI ACEI UTAV|AEHM|HLSIZNKS CR AM |EP|O|HAP |K I| A TAPN |P P PG|A|GP AAA| P E IGAEGPGPG | A EGPA6EAE 2EG AE G G 8PE35 53GEEA3 E 7 G85 9E7 2

A loving relationship in which there is no room he help support the return of the lost soul. to express genuine feelings of concern and thus advocates for תולדות יעקב יוסף criticism or to acknowledge difficult truths is, to The some extent, superficial. To love someone, to cultivating a practice of seeing -- seing those care for someone deeply, is to be there and who are often invisible and who fall through the make sure that they do not falter or lose their cracks. He understands the mitzvah of way. In modern terms, it is more akin to “the hashavas aveidah as a mitzvah requiring us to intervention” staged by friends and family. In be more attuned to the pain and sufferings of my experience, both yeshiva and graduate others. To borrow halakhic language from the school have been small communities in which a laws of hashavas aveidah, when it comes to a culture of constructive criticism, freely offered lost soul, there is never “yeush”, there is never and solicited, contributes to enrichment, self despair, but always hope for return. growth, and improvement. (שפת אמת, כי תצא תרל"ח) The Sefas Emes .3 2. Picking up on the words in the pasuk takes this notion one step further. He writes do not deliberately “turn away” that the very process of helping and supporting ”, ְו ִה ְת ַע ַּל ְמ ָּת ֵמ ֶהם“ a friend, a lost soul, “return,” is a process that תולדות יעקב יוסף when you find a lost object, the ( of Polonne, 18th C), student of when done correctly, involves our own “return” the Baal Shem Tov, writes: as well. When we see the “shaychus”/the connection between us and a lost soul, we are better able to see within ourselves some of the והתעלמת מהם. ותרצה להתעלם מזה כאילו אין לך .same pain, troubles, missteps and challenges שייכות לכך. While perhaps counter-intuitive, looking And you will want to ignore them….You will outward and helping others is sometimes the want to have nothing to do with them [i.e. these best path to self-discovery and introspection, wayward souls]. occasioning opportunities to discover hidden truths within ourselves and “return.” He explicitly names the very human impulse of “avoidance”, to simply turn away and ignore those individuals who are “lost” and marginalized, lonely and broken. There’s an אין .impulse to disassociate from such people .They are not our problem .לך שייכות

השב תשיבם. לא לחינם הראו לך זאת, יש לך שייכות לזה: "השב," תחילה תחזור אתה בתשובה ואחר כך "תשיבם," תוכל להחזירם בתשובה גם הם return them you must. It was ,השב תשיבם But not for nothing that they came into your awareness (lit. that they were shown to you). You have a stake in the matter. " Hashev ," do your own teshuva ( repentance) first for wanting to avoid them. And then " tishivem ," return them —in teshuva, back into the circle of your life and your community. C L I C K T O understands תולדות יעקב יוסף Like the Shach, the the mitzvah of hashavas aveidah as a mitzvah that relates to teshuva, but he locates the T H E N E X T T O R A H W E E K L Y ! teshuva differently. The double language of which the English translation “you) ”השב תשיבם“ shall surely return them” can’t capture) implies there are two acts of teshuva/return not one. First, the “finder of lost souls” must return and repent for ignoring and turning a blind eye for as long as he did. Only after that teshuva, can