Rabbi Pinches Friedman Parshas Ki Seitzei 5778 Translation by Dr. Baruch Fox

“You will not plow with an ox and a donkey together” During the Month of Elul It Is Imperative to Subdue the Klipos of the Ox and the Donkey by Studying in Depth Like an Ox and Comprehensively Like a Donkey

In this week’s parsha, parshas Ki Seitzei, it befits us to Da’as Zekeinim authored by the Tosafists explains that the establish the connection between the parsha and the avodah of donkeyA Person is tormented Who byRefrains the sound from of the Giving ox’s eating. the month of Elul. During this month designated for teshuvah, to the Poor Violates the Prohibition of we prepare ourselves for the High Holidays—Rosh HaShanah “You shall not plow with an Ox and a Donkey” and Yom HaKippurim—which approach us auspiciously. To establish this connection, we will focus on one of the you shall not—“לא תחרוש בשור ובחמור יחדיו” prohibitions—mitzvos lo sa’aseh—mentioned in the parsha plow with an ox and a donkey together. Apropos this topic, I would like to propose a fascinating (Devarim 22, 10): :(5b“אמר רבי .A.Z) יוחנן משום Gemara רבי in the בנאה, מאי passage דכתיב אשריכם the followingזורעי ofעל כל מים explanationמשלחי רגל השור והחמור, אשריהם ישראל בזמן שעוסקין בתורה ובגמילות חסדים, יצרם מסור בידם ואין הם מסורים ביד יצרם, שנאמר אשריכם זורעי על כל מים, ואין Many straightforward, plausible explanations have been זריעה אלא צדקה שנאמר זרעו לכם לצדקה וקצרו לפי חסד, ואין מים אלא תורה, suggested and taught regarding this prohibition. We will שנאמר הוי כל צמא לכו למים. משלחי רגל השור והחמור: תנא דבי אליהו לעולם present two that are related to the issue of animal abuse. The ישים אדם עצמו על דברי תורה כשור לעול וכחמור למשאוי”. first appears in the commentary of the Ibn . Being infinitely merciful, HKB”H took pity on the donkey, which lacks the sheer Rabbi Yochanan said in the name of Rabbi Bana’ah: strength of the ox. If these two animals were to plow together, What is the meaning of that which is written the stronger ox would compel the donkey to plow faster : “Fortunate are you who sow upon all waters, who (Yeshayah and push the donkey beyond its physical limits. This clearly send away the feet of the ox and the donkey”? This means 32, 20) represents an example of cruelty to animals. fortunate is Yisrael when they engage in Torah-study and the performance of acts of kindness, for their yetzer is “רחמיו של הקב”ה על כל מעשיו, ואין כח החמור ככח השור” In the commentary of the Chizkuni, he also presents this delivered into their hands, and they are not delivered into rationale: — the hands of their yetzer. For it is stated: “Fortunate are you he stresses that HKB”H is displaying His mercy toward the who sow by all waters.” Sowing only refers to tzedakah. As “שהשור מעלה גרה תמיד ואוכל, והחמור comparatively weaker donkey. Yet, he adds another rationale ;it is stated : “Sow for yourselves for tzedakah אינו מעלה גרה, נמצא שזה אוכל וזה מתענה, וזהו צער בעלי חיים” related to their eating habits: reap according to chesed.” Water only refers to Torah, as —because (Hoshea 10, 12) it is stated : “Ho! Everyone that is thirsty go to an ox chews a cud, it is constantly consuming food; whereas the the water .” “Who send away the feet of the ox and donkey does not chew a cud; therefore, while the ox is eating, (ibid. 55, 1) the donkey”—a Tanna of the academy of Eliyahu taught in a the donkey is suffering; this constitutes another example of (Torah) cruelty to animals. Amplifying on this second rationale, the

Parshas Ki Seitzei 5778 | 1 Baraisa: A person should always apply himself to the words Aggadah that its upper half, toward its head, resembled an of Torah like an ox to a yoke and like a donkey to a burden. ox, eating grass; its lower half, toward its tail, resembled a donkey. These represent two elements of the klipah . . . Regarding this unholy and improper union, they “the feet of the ox and the donkey” This passage teaches us that the yetzer hara that assails proclaimed: “These are your god, O Yisrael.” mankind is described as ; “those who send away the feet of the ox and the whereas, those who study Torah and perform acts of chesed are donkey” : When it says of the “Erev ” described as The source for this notion is found in the Tikunei Zohar : “The entire people unburdened themselves —indicating that they are able to thwart the efforts of the (Tikun 5, 142a) (the Torah) of the golden rings . . .” and Aharon threw it all into the fire, yetzer hara. We will endeavor to explain why the yetzer hara is (Shemos 32, 3) It appears that the unintentional and intentional an “eigel” emerged in the shape of an ox and a donkey. associated with the ox and the donkey. The Ben Yehoyada explains yetzer hara is referred to as the ox and the donkey. As our (A.Z. ibid.): teacher Maharam Alshich, z”l, writes regarding the passuk : “And an ox or a donkey fall into it”—one who In his sefer Megaleh Amukos (beginning of Vayeitzei) and “לא תחרוש בשור causes damage deliberately is represented by the ox, it intends also in his sefer on Vaeschanan (71), the divine kabbalist writes ובחמור יחדיו” (Shemos 21, 33) to damage; whereas one who causes damage inadvertently is that, on a deeper level, the mitzvas lo sa’aseh of represented by the donkey, it does not intend to damage. prohibits the union of the two forces of tumah that all the nations of the world are affiliated with--namely the ox and the donkey. The Zohar hakadosh states (Beshalach 64b) “לא תחרוש בשור that when these two forces of tumah join as one, the world is . ובחמור יחדיו” Based on this understanding, we can suggest that the yetzer hara that persuades a person not to perform an act of chesed doomed; this is the implication of the passuk: on behalf of a friend, is the yetzer hara that joins an ox and a donkey together. As we learned above, the Torah prohibits Let us explain based on what the Megaleh Amukos writes plowing with an ox joined with a donkey, so that the donkey in parshas Lech Lecha. He explains what HKB”H showed he took all--“ויקח לו את כל אלה ויבתר אותם בתוך” will not suffer when it hears the ox chewing its cud, while it Avraham at the Covenant of the Parts—“Bris bein HaBesarim” has nothing to eat. Similarly, when a poor person has nothing of these to Him, and he split them in the center. (Bereishis 15, 10): to eat, he suffers when he sees his neighbor enjoying all the It is known delicacies of Olam HaZeh. that there are seventy nations of the world; they are divided סמא”ל This is the point of the Gemara’s elucidation with regards to into two groups. Thirty-five are on the left side of kedushah the ,רה”ב Fortunate are you who“ those who study Torah and also perform acts of chesed on behalf led by , the guardian angel of Eisav. Opposite them, there sow upon all waters, who send away the feet of the ox and the of their fellow man. The passuk states: are thirty-five on the right side of kedushah, led by אל”ה אל”ה .donkey” “the guardian angel of Yishmael ל”ה ”.feet of the ox and the donkey —they drive away the yetzer hara, who is called Thus, we have seventy nations, opposite . In other ל”ה א’ This description indicates that words, we have , thirty-five nations on the right with their א’ it tries to persuade a person not to be bothered by his neighbor’s leader, their , opposite , thirty-five nations on the left with אל”ה ”.You shall not plow with an ox and a donkey together“ distress. As explained, this is a corollary of the prohibition of: their leader, their . In fact, the holy people of Yisrael stand in – “ויקח לו את כל אלה” the middle, between the two groups of . This is the allusion ”ויבתר ,אל”ה ”You shall not plow with an ox and a donkey“ in the passuk cited above: he took the two sets —אותם בתוך” Teaches Us Not to Allow Eisav and Yishmael to Join Forces of comprising the seventy nations and their heads-- he split them into two halves and placed Yisrael —“אלה ברכב ואלה בסוסים” between them. This is also alluded to in the passuk (Tehillim “ואנחנו בשם ה’ אלקינו אל”ה refers to the two corresponding :(28 ,20 “לא תחרוש . —נזכיר״ It is with great pleasure that I would like to introduce a ;sets of representing the seventy nation .בשור ובחמור יחדיו” profound interpretation of the mitzvas lo sa’aseh of: refers to Yisrael In his composition Asarah Ma’amaros, the “לא תחרוש בשור They stated in an Rama of Pano introduces an incredible chiddush regarding We will now return to the Megaleh Amukos’s explanation of the shape of the “eigel” (the golden calf): the Zohar hakadosh regarding the lo sa’aseh of:

Parshas Ki Seitzei 5778 | 2 ובחמור יחדיו”

. Yishmael is the corrupted aspect of Avraham’s in the Gemara (Shabbas 146a) that when Yisrael approached midah of chesed; he is the chesed of the klipah—the klipah of Har Sinai, the contamination of the nachash ceased to affect the donkey. He is the leader of the thirty-five nations on the them; however, after the “cheit ha’eigel,” it returned in full force. “לא קיבלו ישראל את התורה אלא כדי שלא יהא מלאך המות שולט בהן, שנאמר right side. Eisav, on the other hand, is the corrupted aspect of The Gemara expresses this phenomenon as follows (A.Z. 5a): --אני אמרתי אלהים אתם ובני עליון כולכם, חבלתם מעשיכם, אכן כאדם תמותון” Yitzchak’s midah of gevurah; he is the gevurah of the klipah— Yisrael only received the Torah so that the Malach HaMaves the klipah of the ox. He is the leader of the thirty-five nations : would not prevail over them, as it is stated .“לא תחרוש בשור ובחמור יחדיו” on the left side. Therefore, the Torah prohibited us from uniting “I said, ‘You are divine, sons of the most high.’” However, them: Their union poses a grave (Tehillim 82, 6) you have corrupted your deeds and therefore: “Like men danger; for, they represent the source of all the forces of tumah you shall die.” of the seventyEisav guardian Joined angels Forces of the with nations Yishmael of the world. to Combat Yaakov “והמכתב מכתב The (S.R. 32, 1) makes a similar statement based אלקים הוא חרות על הלוחות... חירות מן הגלויות, חירות ממלאך המות” on an elucidation of the passuk (Shemos 32, 16): In this manner, the Megaleh Amukos explains what —the חרות so Eisav went—“וילך עשו אל ישמעאל ויקח את מחלת בת ישמעאל” transpired after Yaakov took the berachos from Eisav (Bereishis script on the luchos was provided by G-d; it was engraved on חירות to Yishmael and took Machalas, the daughter of Yishmael 28, 9): the luchos. . . The word for engraved, , resembles the word . , meaning freedom—indicating that they were afforded (as a wife) We know that Yaakov’s midah is “tiferes,” which is freedom from exiles and freedom from the Malach HaMaves. an amalgamation of the two midos of chesed (from Avraham) This explains very nicely why the “eigel” took the form of and gevurah (from Yitzchak). Hence, when Eisav realized an ox and a donkey. It indicated that as a result of the “cheit that Yaakov had succeeded in taking the berachos away from ha’eigel,” the Satan succeeded in uniting the forces of the ox him, he concluded that it was because he only had the power and the donkey—namely, the two Klipos of Eisav and Yishmael. of the klipah of the ox on his side—the gevurah of the klipah; Consequently, the reality of the Malach HaMaves and galuyos whereas Yaakov, on the side of kedushah, had both chesed among the seventy nations of the world returned. This is the and gevurah working on his behalf, combined in the midah of gist ofTikun his sacred for remarks the “Cheit with someHa’Eigel” additional Is Achieved clarification. tiferes. Therefore, Eisav cleverly decided to join forces with “Eisav went to Yishmael and took Machalas, the daughter by Studying Torah Like an Ox with a Yoke Yishmael and his klipah of chesed, as chronicled by the passuk: of Yishmael.” and a Donkey with a Burden

Thus, he would also have the powers of chesed and gevurah on his side, albeit from the side of the klipah. In Following this line of reasoning, let us proceed to elaborate .“לא תחרוש בשור ובחמור יחדיו” this manner, he thought he would be able to overcome Yaakov’s on the deeper connection between the month of Elul and the midah of tiferes on the side of kedushah. mitzvas lo sa’aseh of: Due to the I have sojourned with—“עם לבן גרתי” Recognizing Eisav’s ploy, Yaakov sent him the following “cheit ha’eigel,” representing the union of the ox and the donkey, “גרתי״ .Lavan message (Bereishis 32, 5): Eisav and Yishmael, Moshe Rabeinu shattered the first set of תרי”ג Rashi points out that the term is an anagram for luchos. In contrast, during the month of Elul, HKB”H accepted “taryag” . In other words, Yaakov is informing him: “I lived with Moshe’s entreaty to give Yisrael a second set of luchos. Thus, it Lavan and, nevertheless, I observed the mitzvos, and behooves us to make amends during the month of Elul for the “ויהי לי שור וחמור” I was not influenced by his evil ways.” To emphasize this point, uniting of the ox and the donkey. So, we must explain how the Yaakov adds (ibid. 6): —even with the two separation of the ox from the donkey is accomplished and how forces of tumah, the ox and the donkey, on your side, I still have their union is prevented. “תנא דבי אליהו לעולם ישים אדם עצמו על דברי תורה כשור לעול .the power and wherewithal to defeat you I had a wonderful idea! Let us refer to the Gemara cited above a Tanna from the Academy of Eliyahu taught—וכחמור למשאוי” With this understanding, the Megaleh Amukos explains why (A.Z. 5b): in a Baraisa: A person should always apply himself to the the form of the “eigel” was such that its upper half resembled an ox and its lower half resembled a donkey. For, we have learned

Parshas Ki Seitzei 5778 | 3 words of Torah like an ox to a yoke and like a donkey to a burden. carry the crops that have been harvested out of the fields. This We must endeavor to comprehend the characterization is analogous to Torah-study. At first, one must work hard to and distinction between “an ox to a yoke” and “a donkey to a comprehend the words of Torah; afterwards, once the burden” as they apply to Torah-study. Additionally, we should is understood clearly, he must review it over and over again, so “יששכר חמור clarify Yaakov’s intent in the berachah he bestowed upon .Yissachar is a strong-boned donkey; that he doesn’t forget it--גרם רובץ בין המשפתים” Yissachar, the pillar of Torah (Bereishis 49, 14): A “Sinai” and an “Uprooter of Mountains” he rests between the boundaries.

Rashi explains that like a strong-boned donkey, he bears a heavy burden, namely the It seems clear that this distinction between the ox bearing a “like an ox to a yoke and like a donkey to a burden,” yoke of Torah. It is puzzling! Seeing as one must study Torah yoke and a donkey bearing a load parallels remarkably the two why did philosophies and approaches to Torah-study—comprehensive, his berachah? Yaakov Avinu only refer to the characteristic of the donkey in extensive knowledge versus in-depth knowledge. Now, in the Gemara (Horayos 14a), we find that Chazal describe these two types of Torah-scholars as “Sinai” and “uprooter of It appears that we can reconcile this difficulty by referring “אמר רבי יוחנן, פליגו בה רבן שמעון בן גמליאל ורבנן, חד אמר סיני עדיף :”mountainsוחד to the incredible teachings of the Chasam Sofer, zy”a, in his אמר עוקר הרים” chiddushim (Chullin 7a). An ox with a yoke symbolizes in depth Torah-study aimed at clarifying the precise nuances —Rabbi Yochanan said: Rabban Shimon ben Gamliel and details of a given halachah. Whereas, a donkey bearing a and the Rabbis disputed this point. One said that a Sinai burden symbolizes reviewing the details of various halachos. is preferable, while the other said that “one who uproots “לעולם ישים A similar explanation is provided by the great author of the mountains” is preferable. אדם עצמו כשור לעול וכחמור למשוי. נראה לי בסייעתא דשמיא, כשור לעול Ben Ish Chai in his sefer Ben Yehoyada (A.Z. ibid.): Rashi explains that a scholar is בלימוד העיון והסברה, וכחמור למשוי בלימוד הגרסה” called a “Sinai,” when his familiarity with the Mishnayos and —the ox bearing Baraisos is so profound that his rulings are as organized in his a yoke represents study aimed at depth and understanding; mind as on the day they were given at Sinai. An “uprooter of whereas the donkey bearing a load represents study aimed at mountains” may possess powers of analysis that are superior comprehensive knowledge, being well-versed. to a “Sinai,” but his knowledge of Mishnayos and Baraisos is not The Chafetz Chaim explains the matter magnificently in the as extensive. The Gemara informs us that this question arose when the sages wished to appoint a Rosh Yeshivah in Bavel: רב יוסף סיני, רבה עוקר הרים. שלחו לתמן איזה מהם קודם, שלחו להו סיני “וזהו שאמרו חז”ל תנא דבי אליהו לעולם ישים אדם עצמו :Olam על Shem דברי seferתורה עדיף, דאמר מר הכל צריכין למרי חיטיא, ואפילו הכי לא קביל רב יוסף עליה, מלך כשור לעול וכחמור למשא. ומה שדימהו לענין שור וחמור, דכח השור נברא כדי רבה עשרין ותרתין שנין, והדר מלך רב יוסף”. לחרוש בו את האדמה, שתוכל אחר כך להוציא פריה כשזורעים בה, וכמו דכתיב Rav Yosef was a “Sinai”; while Rabbah was an “uprooter of )משלי יד-ד( ורב תבואות בכח שור. והחמור עניינו הוא רק שיהיה נושא עליו את mountains.” They sent this question there התבואה שהוציאו כבר מן האדמה. : “Which one of them takes precedence to the authorities) וכן הוא בענין לימוד התורה, דמתחילה צריך לייגע עצמו להבין את דברי ?” They sent this in Eretz Yisrael) (to התורה, ואחר כך כשנתברר לו מצוה לישא עליו את דברי התורה, כמו דכתיב reply back to them: A “Sinai” takes precedence, because (be appointed as the Rosh Yeshivah in Bavel )דברים ו-ו( והיו הדברים וגו’ על לבבך, וכתיב )שם ד-ט( ופן יסורו מלבבך כל ימי the master has said: Everyone needs the owner of wheat חייך, והיינו על ידי שחוזר עליהם כמה פעמים שלא ישתכחו ממנו”.

. Even so, (to acquire wheat to bake bread; similarly, everyone requires Rav Yosef did not accept the position. Rabbah He explains that the function of the ox is to plow the earth, a scholar whose knowledge of halachos is extensive) “The strength of the ox yields an abundance of ruled for twenty-two years. And then so that it will be able to bear fruit. He cites the passuk (Mishlei (who was crops.” , Rav Yosef ruled. 14, 4): appointed in his place) The function of the donkey, in contrast, is merely to (after Rabbah passed away)

Parshas Ki Seitzei 5778 | 4 Now, the explanations of the Chasam Sofer, Ben Yehoyada of “an ox with a yoke,” as well. For, that is a prerequisite for ”לעולם ישים אדם עצמו על דברי תורה כשור לעול וכחמור למשאוי” and the Chafetz Chaim regarding the teaching of the Academy of ultimately becoming “a donkey with a load.” “an ox to a yoke” Yaakov Avinu Subjugated Eisav Eliyahu-- - and Yishmael with the Power of Torah -make perfect sense. The characterization of applies to a scholar who employs “pilpul” to achieve a profound understanding of the issues at hand; he explores the similarities This explains very nicely the Megaleh Amukos’s contention and differences between issues until he arrives at the truth of that Eisav harasha took Machalas, the daughter of Yishmael, as the matter. This is analogous to an ox who bears the yoke of the his wife, so that he could harness the two forces of the klipah— plow to uproot and turn over the earth to remove stones and the ox and the donkey—to help him combat Yaakov. For, as unfavorable terrain, leaving the earth ready and favorable for we have learned, Yaakov’s midah was tiferes, a combination of sowing and growing. “a donkey to chesed and gevurah from the realm of kedushah. Thus, we must a burden” On the other hand, the characterization of explain how Yaakov managed to overcome the united front of applies to a different sort of scholar. First the ox those two Klipos. “על שלשה דברים העולם עומד, על התורה ועל העבודה ועל גמילות must plow the field, so that various fruits and produce can be Let us refer to what we have learned in the (Avos ,the world stands on three pillars—on the Torah --חסדים” cultivated and harvested. Afterwards, the load of fruit and 1, 2): produce is placed on the donkey. In similar fashion, after a on religious service and on the performance of acts of person has clarified a halachic issue like an ox bearing a yoke, kindness. “על שלשה he must then review and study all of the halachos that he has The Zohar hakadosh (Vayeitzei 146b) explains that דברים העולם עומד, על התורה ועל העבודה ועל גמילות חסדים, התורה דא יעקב, learned like a donkey bearing a burden. The donkey does not these three pillars are none other than the three Avos: the world is supported—העבודה דא יצחק, גמילות חסדים דא אברהם” perform the arduous labor of plowing; its task is to bear the heavy load of harvested fruit and produce. Similarly, the Sinai by three pillars. . . Yaakov is the pillar of Torah; Yitzchak is scholar must carry with him all of the refined halachos in the the pillar of religious service; Avraham is the pillar of acts Torah, like a donkey carrying a load of sefarim on his back, of kindness. ensuring that he is well-versed in all aspects of the Torah.

This explains very nicely why the Tanna from the Academy .“לעולם ישים אדם עצמו על דברי תורה כשור לעול וכחמור למשאוי” of Eliyahu intentionally mentioned the ox prior to the donkey: Thus, we see that Yaakov Avinu is the pillar of Torah. “שור לעול” Initially, Therefore, by studying Torah like an ox bearing a yoke and like a it is essential to be a —to clarify halachic issues by donkey bearing a load from the realm of kedushah, he was able “ויהי “חמור means of “pilpul,” plowing the depths of Torah. After arriving to subdue the union of Eisav and Yishmael, the ox and donkey of .לי שור וחמור” למשאוי” at the truth of the matter, one must adopt the role of the klipah. He intimated as much to Eisav in his message: —to carry and remember all of those halachos and their In other words, by studying Torah like an ox and precise details. a donkey, I have succeeded in defeating you, even though you joined forces with Yishmael. We can now understand and appreciate why Yaakov Avinu “יששכר חמור chose to mention in the berachah he bestowed upon Yissachar, It should now be clear what is expected of us during the גרם” the pillar of Torah, only the donkey and not the ox: month of Elul. It is our sacred duty to rectify the damage . Seeing as he carries on his shoulders the fruit of clarified caused by the “cheit ha’eigel.” As we’ve learned, the top half halachos that he studied, it is evident that he already performed of the eigel resembled an ox and the bottom half resembled a the work of the ox with a yoke; he plowed the depths of Torah, donkey—indicating that the combined forces of tumah of the employing the methodology of “pilpul.” Having performed that ox and the donkey—Eisav and Yishmael—had prevailed over laborious task, he now assumes the role of the donkey, bearing them. Thus, it is incumbent upon us to abolish these unholy the heavy load of all the halachos. Accordingly, the description forces during the month of Elul—the month during which of “a donkey with a load” incorporates within it the description Moshe Rabeinu ascended to the heavens to receive the second

Parshas Ki Seitzei 5778 | 5 “שור לעול וחמור set of luchos. We can accomplish this feat by studying Torah Himnuna, that the first three geulos were in the merit of the למשאוי” like “an ox with a yoke and a donkey with a load”-- three Avos; the fourth geulah, however, will be in the merit of . As we’ve learned these are the two methodologies of Moshe. He adds that since this exile is the result of forsaking Torah-study—rigorous, in-depth analysis and comprehensive the Torah, which Hashem gave to Moshe, Hashem will redeem knowledge—uprooter of mountains and Sinai. By means of the them when they occupy themselves once again with His Torah; ox and donkey of kedushah, we are able to abolish the union of He will do so in the merit of Moshe. EisavThe andGeulah Yishmael, from the the ox andGalus donkey of Edom of the klipah.and Yishmael To explain the matter, let us introduce an idea from the Will Come in the Merit of Bavel, Madai, Yavan and Edom Arizal in Likutei Torah (Ki Seitzei). He teaches us that the four galuyos— —constitute the entire body of the klipah. Bavel represents the head; Madai It is with great pleasure that we can now comment on what the Ohr HaChaim hakadosh brings down (Tetzaveh) in the and Paras (Persia) represent the two arms; Edom and Yishmael name of the Zohar (Bereishis). It asserts that the last represent the two lower extremities, which are long. galus is attributable to the sin of “bitul Torah”—being remiss Thus, we learn that the last galus—the one that we are with regards to Torah-study. Consequently, the future geulah currently in—corresponds to the two legs—the galus of will come in the merit of diligently studying the Torah that was Edom and the galus of Yishmael. As we have discussed, they “רבי יוסי בן חלפתא ישב לפני רבי יצחק, אמר לו שמא שמע מר :Moshe מדועgiven toנתארכו correspond to the Klipos of the ox and the donkey, who want to “לא תחרוש בשור ובחמור יחדיו” כל כך ימות המשיח בגלות זו. אמר לו רבי יצחק לא התארכה הגלות אלא בשל ביטול join forces to wage war against Yisrael. It was precisely for this תורה, כי כך שמעתי מרב המנונא סבא, שלוש גלויות גלו ישראל ונגאלו מהן בזכות reason that HKB”H warned us: —not “כשור לעול וכחמור ג’ האבות, אבל מהגלות הרביעית יגאלו ישראל בזכות משה. בא ואראה לך, שלא גלו to plow with an ox and a donkey joined together. The key is למשאוי” ישראל אלא על ביטול תורה, שנאמר )ירמיה ט-יב( ויאמר ה’ על עזבם את תורתי. :for us to commit ourselves to studying Torah אמר הקב”ה, בגלויות הראשונות חזרו בזכות אברהם יצחק ויעקב, עכשיו הם חטאו with rigorous, in-depth analysis and comprehensive— בתורה שנתתי למשה, כשישובו ויעסקו בתורתו, בזכות משה אני גואלם”. knowledge. By means of the ox and donkey of kedushah, we will eliminate the ox and donkey of the Klipos of Eisav and Rabbi Yossi ben Chalafta questions why the current exile is Yishmael. In this merit, we will be privileged to witness the lasting so long. answers, in the name of Rabbi complete geulah--swiftly, in our times! Amen.

לזכות Family Madeb for the Arthur & Randi Luxenberg Refuah Shelimah of Lea bat Virgini of their wonderfull parents and children

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