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1. Who was the first and last sheivet to die in Mitzrayim?

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OnegShabbosNorth West London's Weekly Torah and Opinion Sheets

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2nd January 2016 כ”א טבת תשע"ו

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THE ANGEL AND THE THORNBUSH

Rabbi Tal Moshe ZweckerMipeninei Noam Elimelech

Akiva Yitzchock SpectorNefesh Hatorah Edgware, UK

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And an angel of Hashem appeared to Moshe in a fiery flame from within the bush. (Shemos 3:2)

Man’s essential function is to uproot his negative character traits, such as hate, jealousy, vanity, lust, envy, and greed. These flaws must be rectified in order that man can rise to great spiritual heights with deveikus, cleaving to Hashem Yisbarach.

This is the meaning of “And He appeared to Moshe in a fiery flame from within the bush.” Through overcoming the bad character traits, which are like thorns, man can achieve greatness. He burns with a fiery enthusiasm to serve Hashem [and then Hashem reveals Himself to him].

“And behold, the bush was burning in the fire, but the bush was not consumed” — but man realises that even though he is now full of fiery enthusiasm, that excitement hasn’t burned away his flaws and bad traits completely.

“And Moshe said: ‘I will turn aside and look at this great sight’ ” — Moshe said: I will go out and leave behind my flaws completely and then I will see great wonders and achieve spiritual heights.

“Why is the bush not consumed?” — the word yivaar , “consumed,” has the same grammatical root as in the verse “And he grazed [ u’bier ] in another’s field” (Shemos 22:4). The verse is saying: why are these bad traits, which are compared to the thorny bush, not completely consumed and destroyed by the fires of excitement and enthusiasm to serve Hashem [like grass that is consumed by an ox]?

This is the meaning of the term maros negaim , literally, “signs or sights of affliction” (Negaim 1:1). Afflictions of the soul, such as negative character flaws, can be rectified and thus bring man to spiritual heights and wonders, as explained above. [The Mishnah then goes on to discuss] “a blemish as strong as snow” — if a man is afflicted with a trait that afflicts him as a blemish does his body, be as strong and fierce as a leopard to overcome it until it can be purified as snow, as the verse teaches, “If your sins are scarlet, they shall be whitened as snow” (Yeshayahu 1:18). “Or like sid, cement” — there is an even higher level: “like the whitewash of the Sanctuary walls.”

This alludes to lofty holiness. “And Hashem saw that he turned to see [the bush]” — Hashem saw that Moshe Rabbeinu wanted to be rid of all of his negative traits so that he could truly see — so that then he would truly see wonders and great things.

In truth, this is impossible until the holy Mashiach will come to redeem us and remove the spirit of impurity from the land completely. Thus, Hashem said, “It is not possible for you to reach this lofty level. ‘Remove your shoes from your feet’

” — the word shal , “remove,” has the same root as the word she’elah , “borrowed,” teaching us that when you achieve this level, it is like a borrowed object. You cannot fully own or achieve such a level until the coming of Mashiach, may it be soon.

“Because the land is holy” — thus, you should concentrate your energies in places that contain physical matter that need refining and sanctify it to make it holy.

A HOLY FIREIt happened when the Rebbe Reb Elimelech

was wandering in exile that he once entered an inn to wash his hands in the kitchen. He washed and then he went on his way. The cooks in the kitchen were baking bread when Rebbe Elimelech had entered, and while they worked, a gentile stole into the kitchen and took a loaf.

When the baker noticed the missing bread, he assumed that the poor beggar who was none other than the Rebbe in disguise had stolen a loaf. The baker was furious and sent his servant on horseback to catch up with the thief and give him a sound beating to teach him a lesson.

As the servant beat the Rebbe, who lovingly accepted these blows as a decree of Hashem, a fire broke out in the inn and nothing could put it out. The baker immediately realized that this must be a punishment from Heaven for sending the servant after the beggar, and he quickly saddled his horse and rode out to find them.

When he caught sight of his servant, the non-Jew boasted of the sound beating he had given the beggar and pointed to the spot in the woods were he had left him. The baker found the Rebbe by one of the trees, shouting over and over, “Ribbono shel Olam! I will not daven minchah until You put out the fire in the inn!”

Seeing the Rebbe praying for his inn after what he had done, the baker fell to his knees, begging the Rebbe’s forgiveness. The holy Tzaddik forgave him on the spot. The baker gratefully returned home to find that his inn was safe and the fire had been put out. (Ohel Elimelech 120)

??livingwithmitzvos.comQ

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E 2. Rashi (2:14) brings that Moshe killed the Mitzri with Hashem’s Name. How then did Doson and Avirom then know that Moshe and not someone else had killed him? What evidence is there by simply seeing someone’s lips moving?

S P O N S O R E D

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יהודה בן יענט ~ אלכסנדר דוד בן לאהלרפואה שלמה בקרוב בתוך שאר חולי ישראל

MY WEEKLY HALACHIC QUESTION

Rabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah H

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Late Night Cholent Scoop…When I get a knock on my door late on a Friday night I normally expect an

emergency medical question, most commonly from a man whose wife is in labour asking for the guidelines of when to go to the hospital and any halachos pertaining to the situation. This time was different, true, it was a man, but this time his question seemed to be more of an urgent nature; how would it be permissible to scoop out some of his wife’s cholent late on a Friday night and still be allowed to allow the pot to continue simmering over the flame until it would be eaten the following morning? So, to avoid all future late night ‘emergency’ knocks (and for many people the trek up the seven flights in my building to reach my apartment), here is a summary of our conversation.

Q. Is it permitted to remove food from a pot of food that is not fully cooked?

A. No,1 even if the pot has been removed from the fire.2

Q. If the food is not fully cooked and on the fire, is it permitted to scoop out only from the top layer of the food, being careful that no mixing occurs?

A. Since the main concern when removing food from a pot of uncooked food is that the inserting of the spoon causes the food to be mixed in some way,3 if one is careful to remove only food from the top layer of the pot, or by poking what he wants with a fork, no mixing will occur and is permitted.4

 Remember, doing so will not allow one to replace the lid, since the food is not fully cooked.

Q. Is it permitted to remove food from a pot of food that is fully cooked?

A. It depends if the pot is on the fire or not:

 If the pot is ON the fire, one should not remove food from it, even if the food is completely cooked.5 This is because removing food causes the food in the pot to be mixed, which should not be done whilst the pot is on the fire – even if the food is completely cooked. As stated above, one may carefully remove the pieces resting on the top, being careful not to mix the rest of the pot.

 If the pot is OFF the fire, it is permitted to remove food from the pot in the normal manner.6

Q. Is one permitted to stir food in a pot that is NOT fully cooked?

A. Stirring food that is not fully cooked speeds up the cooking process, regardless of whether the pot is on the fire or off:

 ON the Fire: It is forbidden to stir food that is on the fire if the food is not fully cooked. Doing so immediately affects the contents of the pot that causes them to cook quicker.7

 OFF the Fire: Similarly, it is forbidden to stir hot food in a pot if the food is not completely cooked. Even though the pot is no longer on the fire, as long as the

1 Rambam 3:11, Shulchan aruch 318:18. The prohibition in this case is rabbinical, shaar hatzion 147.

2 Shulchan aruch ibid, mishna brurah 113. If the food is not hot, there is no problem in every case.3 This is implied by the shulcha aruch and shaar hatzion mentioned in the footnote above. See Rav

Poalim (Ben Ish Chai) 3:45.4 Rav Y.S. Elyashiv zt”l quoted in shvus yitzchok page 426.5 Mishna brura 113 in the name of the elya rabbah. Iggros moshe orach chayim 4:74:9.6 Mogen Avraham, mishna brurah 117, Shulchan aruch harav 30.7 Gemarah beitza 44a, Rambam hilchos Shabbos 9:3, Shulchan aruch 252:1.

food inside it is still hot, stirring causes an improvement that it wouldn’t have had if one wouldn’t have mixed it.8

Q. What if the food inside the pot is FULLY cooked, may it be stirred?

A. Here is depends on whether the pot is on or off the fire:

 ON the Fire: Once food is fully cooked, it is no longer subject to ‘cooking’.9 Consequently, it should be permitted to mix the food – even on the fire – since is fully cooked, mixing it will not affect anything. Nevertheless, there is an opinion that holds that even though the food is fully cooked, it should not be mixed whilst it is on the fire.10 [There are various reasons given for this novel halacha – a) there may be a few pieces that were not fully cooked, and mixing it causes them to become fully cooked. b) dispersing the taste around the pot is a type of improvement that is similar to cooking]

 OFF the Fire: It is permitted to mix food that is fully cooked if the pot is off the fire11. Nevertheless, there are Poskim that are stringent even here. The halacha is one may be lenient, but Poskim praise one that is stringent even here.12

Q. What if one is unsure if the food in the pot is fully cooked or not, e.g., on Friday night when wishing to mix the cholent?

A. It should not be done.13

We are not done yet…..

In addition to the prohibition of bishul – cooking, when removing a pot from its source of heat Chazal forbade returning food to its source of heat on Shabbos. One of the main reasons given is because it looks as if one is cooking on Shabbos. However, if it is clear that he is only replacing the food, it may be returned on Shabbos as it is as if he never really removed it from the fire. In order to accomplish this, three conditions need to be fulfilled14:

1. Intention to replace it – this means that when removing it from the fire, one must have intention to return it,

2. Still in one’s hand – this means one must not let go of it the entire time it is taken off the fire, it may be placed on the counter, provided one hand is still holding onto one of the handles,

3. The flame must be covered – this means that there must be a metal sheet on top of the fire, or a sheet of aluminium foil on/around an adjustable hotplate or crock-pot.

Obviously, besides the above mentioned conditions, in order that one shouldn’t transgress the melacha of bishul - cooking, therefore:

4. The food in the pot must be fully cooked,

5. The food must be hot i.e., yad soledes bo [approx. 45°c] or comfortably warm (acc. to Ashkenazim) when being replaced.

8 See maharsha page 18a sub verse ‘dilmah’ who brings a machlokes Rishonim on the matter. Most Rishonim are indeed machmir in this case (Rashi, Tur, Beis Yosef) and so is the conclusion of the Shulchan aruch.

9 Shulchan aruch 318:4.10 Kol Bo brought in the Beis Yosef at the end of 353 that is of the opinion this is included in the

melacha of bishul.11 Elya Rabbah, mogen Avraham, chayei adam, Shulchan aruch harav, mishna brurah 117.12 The ramo in seif 18 is stringent in this matter, and in fact, according to the ramo one must be

stringent regarding this even when the pot is no longer on the fire. The mishna brurah writes that the custom is to be lenient, and only place to be stringent (when the pot is off the fire) is to actually mix it, but to simply remove food from the pot is permitted.

13 Since doing so may result in transgression of a Torah prohibition.14 See Gemarah Shabbos 48b, Shulchan aruch 353 1-2.

??livingwithmitzvos.comQ

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E 3. Rashi (2:1) brings that Yocheved was 130 years old when she gave birth to Moshe. Why then does the possuk not mention this miracle (like it does by Sara)?

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GOLUS MITZRAYIM – A MYSTERIOUS PROCESS OF FORMATION AND TRANSFORMATION

Rabbi Doniel GrunewaldFederation

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This week’s parsha tells us of the beginnings of the Golus Mitzrayim, a long period of great difficulty for the Bnei Yisrael, which lasted over 200 years. Clearly, this was a highly significant part of our history, and we need to consider how to understand it.

Interestingly, there is much discussion about what we are to learn from Yetzias Mitzrayim (the actual Exodus) with its incredible miracles1, but much less has been said about how to relate to the period of persecution and slavery itself.

The first point – one which can hardly be overstated – is that of course we cannot fully comprehend the ways of Hashem. Often we barely understand them at all. Yet, as always, we are to reflect as best as we can, to reach some level of appreciation of how Hashem runs His world.

Having completed Sefer Bereishis we can see – reading between the lines – the basic attitude a Jew is to have when contemplating this. In Parshas Lech Lecha, at the Bris Bein Habesarim, Hashem speaks to Avraham Avinu and tells him the famous words: “Know that your descendants will be strangers in a land that is not theirs, and that they will enslave and persecute them, for four hundred years”.

This seeming admonishment was a reaction to various errors Avrohom Avinu had made, and the Gemara (Nedarim 32a) identifies these errors. However, neither the Chumash nor the Gemara make any obvious attempt to show how 200 years of terrible suffering for generations of Avrohom’s descendents is a suitable consequence for these apparently minor misdeeds2. Evidently, this is something that, as Jews, we ought to be able to accept.

But, trying to understand Torah and our history more deeply, how could such a crushing national experience have been such a necessary part of the Divine Plan?

Although in this part of the Chumash we find little further insight, there is a Pasuk much later on (Devarim 4:20), in which Moshe Rabbeinu gives the Bnei Yisrael a vital explanatory concept. In the middle of a general recap of his time with his people, Moshe mentions that Hashem took us out of the “Kur Habarzel” – “metal-smelting furnace” in Egypt. As the Kli Yakar (Shemos 13:16) explains, just as the smelting furnace purifies the iron by melting down its physical structure, so too the Egypt experience somehow purified us spiritually by “melting us down” physically.

To explain this idea, the Kli Yakar compares it to the fact that, as older people testify, the spiritual side of a person grows and matures as his drive and ambition for material gain and physical pleasure, wane.

In any event, the Kur Habarzel metaphor hints that Golus Mitzrayim was a transformative experience. Though it was terribly painful it was

1 See, for example, Ramban at the end of Parshas Bo. Maharal in his Sefer Gevuros Hashem, which is devoted in its entirety to matters concerning Golus Mitzrayim and Yetzias Mitzrayim, discusses a number of aspects of this.

2 This is, however, discussed by the Maharal at length in Gevuros Hashem, chapter 9.

only through that experience that we could be built into a people ready to receive the Torah and undertake the Jewish mission for the world.

At this point in our analysis, however, we come to a startling paradox. There is a famous tradition from the Arizal3 that, whilst in Egypt, the Bnei Yisrael slipped to such a low level – which he refers to as the 49th level of impurity – that, had they stayed there even a little longer, they could never have been redeemed. Likewise, the Rambam4 writes that, after Avraham, followed by Yitzchak, Yaakov and his sons, toiled to bring recognition and service of Hashem to the world, most of the Bnei Yisrael then regressed to Avoda Zara through the long golus in Egypt, so that the fundamental message of Avraham was almost forgotten!

How could Golus Mitzrayim have been a positive transformation if, at the same time it caused such a regression? This may not be something which we can truly grasp but somehow it was this near-total destruction which allowed us to be born anew5.

A further insight can perhaps be gained from a rather mysterious and esoteric passage in the Shelah6. The Shelah begins by quoting a Gemara in Megilla 14a, which in turn quotes the words from Hallel “Hallelu avdei Hashem” – “Praise, you servants of Hashem”. The Gemara adds that these words are alluding to us having emerged from being servants of Pharaoh to becoming servants of Hashem instead. The Shelah elaborates by saying that becoming a Servant of Hashem is, in a sense, the ultimate spiritual achievement, and that somehow we were only able to achieve this through the experience of being servants of Pharaoh first7.

Though the Shelah is sometimes cited as saying that the experience of slavery in Mitzrayim taught us the discipline and servitude which allowed us to then become servants of Hashem, it would seem that he is referring mostly to something much deeper and more subtle; how our experience and then changing status in Egypt guided us to a clear understanding of who and what we really were, and what we clearly were not8.

Clearly, as we have seen, it is not easy to really understand the Golus Mitzrayim process. Perhaps however, these ideas from our seforim can lead us to some level of appreciation of how the challenges of golus shaped us as a people and continue to shape us both as individuals and as a people even today.

3 This is cited, for example, in Beis HaLevi on Parshas Bo4 Hilchos Avoda Zara 1:35 See Devorim 4:34. It has been pointed out that in many “natural” birth-processes there is an initial

disintegration followed by re-birth into the new organism. The Maharal discusses this concept in various places in his works, and I have heard this concept used to explain the Mitzrayim experience in particular by R’ Moshe Shapira, shlita.

6 Maseches Pesochim, Section “Matza Ashira” 1:274. The Sefer Shelah (Shnei Luchos HaBris) is a famous and very revered book about various topics, known for its depth and somewhat esoteric character. It was written by the famous R’ Yeshaya Horowitz, c.1560-1630; Rabbi of various European communities including Prague, then of Jerusalem).

7 The Shelah adds that it came to the point that even Pharaoh and his people insisted that we leave, and he explains that even they – and surely we ourselves – had by then internalised an awareness that, at the depth of our beings, we were suited to the higher calling of Servants of Hashem, rather than servants of Pharaoh.

8 Perhaps we can therefore add that this growing self-awareness was occurring despite the fact that, at the same time, on a practical level, the Bnei Yisroel were nonetheless, tragically, becoming more accustomed to Avoda Zara. This would perhaps partially explain how Golus Mitzrayim was somehow serving as a formative process and yet at the same time causing us to fall down to the so-called 49th level of impurity, as cited from the Arizal above.

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Rabbi Shimshon Silkin Rabbi Shimshon Silkin, Rav at Chazon, spoke about how parenting today is more challenging than ever but every child’s Torah education is ultimately the role and responsibility of the parent. When Yehoshua ben Gamla established schools thus “saving Torah from being

forgotten” (Bava Basra 21a), it was a desperate measure, not an ideal situation. Yaakov Avinu initially declined to bless Menashe and Ephraim because he sensed they were not perfect. But as soon as Yosef declared: “These are my sons!”, Yaakov proceeded to bless them because they had a father who instead of disowning them did the opposite: he stood up and took responsibility for them. As teachers, we do our best to educate our students. But you cannot overestimate the impact a parent can make by taking the time out to get involved in their child’s chinuch. And this does not just mean reviewing the Gemara with them or helping them compile an essay. The ultimate education is taught by example. A father who regularly sleeps in cannot hope to educate his son about the importance of tefilla. As the Kotzker Rebbe explained the Posuk in Shema: Teach your children... beshivtechoh beveisechoh... by how you sit in the house, how you travel, sleep, rise... We send our children o� to school each day to gain a solid education. But the lessons only really begin when they arrive back home.

Rabbi Jeremy GolkerRabbi Jeremy Golker, Head of Kodesh at Hasmonean High School, retold how Rav Chaim Shmulevitz explains that the power of adaptability is both a blessing and a curse. In Parshas Vayechi, the shevatim slowly became accustomed to the injustice of Eisav’s

delaying the levaya of Yaakov Avinu. On the other hand, Avrohom Avinu passed the test of the Akeidah because Hashem slowly introduced him to his challenge. Another reason why Avrohom Avinu was able to pass this seemingly impossible test was because Hashem gave him the tools to do so. This is really what Yaakov Avinu intended when blessing his sons before he died with seemingly odd brochos. By highlighting their weaknesses and pinpointing their characteristics, he was telling them who they were and what their potential was. This is the greatest gift any parent or teacher can give their children.

Rabbi Osher Chaim LeveneRabbi Osher Chaim Levene, of Orah, in a fascinating talk, linked Yeravam ben Nevat, the first king of Yisrael, to his ancestor Yosef through the symbol of the calf/ox. This relates to the lower level of seeing Hashem through the medium of nature that can dangerously

lead to idolatry as in the golden calves that Yeravam established to prevent the people ascending up to the Beis HaMikdash in Yerushalayim.

Eli KatzEli Katz, author of Easy Giving / פתח תפתח את ידך , summarised by saying the Tur writes that a person ‘must be exceedingly particular about the Mitzvah of Tzedokoh, more than any other positive commandment.’ The shiur highlighted a number of the rewards and

powerful segulos mentioned by Chazal in connection with Tzedokoh. Both the Mitzvah Aseh and Lo Saaseh (Prohibition) of Tzedokoh was summarised, clarifying the obligation to give a minimum donation to a poor person (Oni) and how you must not ignore any request from an Oni whether at home, in shul or even when learning. Surprisingly, you can also transgress min haTorah prohibitions when giving Tzedokoh, if your manner, speech or even thoughts are not appropriate. The importance of giving at least Ma’aser Kesofim (1/10th of one’s net income) was explained and that this amount should be assessed at least annually.

Joseph FaithJoseph Faith discussed when one davens in a shul with a di�erent nusach to one’s own, one are faced with a dillemma: on one hand, one should maintain one’s own minhagim, but on the other, one should not do anything which detracts from the cohesiveness of the

shul one is in now. While they di�er on the details, most poskim advise using one’s own nusach for all the parts of davening said quietly, but to use the shul’s nusach for kedusha and other parts of davening recited communally. Rav

Chaim Pinchas Scheinberg has an interesting psak in his teshuvos at the end of sefer Tefillah Kehilchasah. He rules that if one find’s oneself in a shul where all of the siddurim have a nusach di�erent to one’s own, one should still not forfeit davening with a minyan, even at the expense of not being able to follow one’s own nusach.

Rabbi Elchonon FeldmanRabbi Elchonon Feldman, Rav of Belmont Shul, mesmerised the crowd with the power of Shema and how Shema Yisrael is one of our most fundamental prayers. Looking at midrashim, we explored the dual nature of this tefila representing an a�rmation of faith both as a

people and as a family. Specifically we connected this to the idea of an unbroken chain and Jewish continuity. This concluded with the direct comparison of the family commitment of Shema and the significance of reciting Kaddish. Shema is the promise to continue the chain and Kaddish is the confirmation that we have. Sources through Chazal, halacha and midrashim were shared and discussed.

Rabbi Dov Ber CowanRabbi Dov Ber Cowen of the JLE spoke about the bracha that Yaakov Avinu gave to Zevulun that he should live by the coast, relating it to the bracha given to Avraham that his descendants should be like the sand at the sea shore. Based on the incredible insight of the Kli Yakar

we gained a deeper understanding into the significance of sand which breaks the mighty waves that crash into the land. So too, the Jewish people have a promise that they will not be broken by their enemies. In the modern age of crashing waves of technology and work pressures, the Zevuluns of the Jewish people can always remember that they have the innate ability to remain strong in the face of the crashing sea.

Rabbi Yehoshua FrickersRabbi Yehoshua Frickers, Rosh Kollel of Kollel Halacha Berurua taught that The Torah teaches us to keep a distance from Avoda Zara. An example is the prohibition of even merely mentioning an Avoda Zara by name. (Y”D 147). The Chazon Ish (Y”D 63) asserts that ascribing

divine attributes to a creation, also after their death, constitutes Avoda Zara. This is especially pertinent at this time of year. Rav A Y Kook in Eder Hayokor p. 14 explains, that even those religions inspired ostensibly by our Emunah, did not succeed to elevate themselves entirely beyond pagan beliefs. They transposed from us only the external characteristics of obedience and servitude. However crucial that is as a foundation, the Torah and mitzvos are so much more, and we must climb so much higher. The ‘neshama’ of the Torah and mitzvos are unique to us. They reflect Divinely inspired ideals, attitudes and way of life. If we endeavour to understand and appreciate each and every mitzvah in this light they will take on so much more meaning and so elevate us and all those around us.

Rabbi Yaakov BenzaquenRabbi Yaakov Benzaquen, Rabbi at the JLE and Rav of the Gibraltar Minyan, explored a very deep idea from Rav Dessler about Olam Habbah, Olam Habbah is called Chayeh Olam Habbah, a life in the World to Come. What constitutes life is a dynamic growing experience.

Isn’t this the world of growth and the next the one where we reap the reward? It turns out Olam Habbah is also an existence of a cycle of growth which we set out based on our accomplishments in this world.

Rabbi Pinchas Hackenbroch Rabbi Pinchas Hackenbroch, Rav of Woodside Park Shul, who was celebrating his sons bar mitzvah discussed the importance of Loshon Kodesh by citing the contradiction between The first Rashi in Vayechi that suggests that the Golus commenced when Yakov died nistemu

einehem shel yisrael , whereeas in parshas Vaera we are told that Shimon the last of the shevtaim died and that was when the golus began and why Yosef reversed his identity that he was genuine and not an impostor the proof being the fact he spoke lashon hakodesh.Rav Gutwirth o�ers a most majestic answer based on the Ramban in Teztavah. He explains there that the Choshen worn by the Kohen Gadol contained within

it a piece of parchment called the Urim Vetumim. Urim comes from the word Or light, when questions were asked to the Kohen Gadol the letters would light up but the word Tumim alludes to the fact to function correctly it has to be Tam a perfection in the thoughts. How did this occur? he suggests that for the letters to be read in the correct order it was necessary for the Kohen Gadol at the times the question were asked to think of the Shemos hakedoshim contained within and this would lead to him having ruach hakodesh and thereby be able to read the letters correctly.Therefore Pharaoh recognised he couldn’t begin to truly grasp lashon hakodesh it required lofty spiritual levels and thus made the oath with Yosef. For this same reason it was when the brothers heard Yosef speak he alluded according the the Baal Haturim to the eglah arufa which was the last sugya Yosef had been learning with his father.Hearing that Yosef was speaking not just speaking the Hebrew language, but rather lashon hakodesh with all its depths and allusions meant the brothers knew that this was truly Yosef. For this reason Yosef felt the need to repeat his reassurance to his brothers Elokim chashva letovah -all the events that occurred to me and all events that occur ultimately come from the Ribono Shel Olam and thus are for Klal Yisrael’s ultimate benefit . It was important for Yosef to underline this point at this juncture to remind his brothers and future doros that though we may be in golus and unable to comprehend the full meaning behind events as we lack ruach hakodesh of our father , yet it is imperative he said to his brothers that we hold on to our emunah that the Ribono Shel Olam is ultimately guiding all events and therefore they are for our benefit and therefore the mechira and all the other things I su�ered I know were not your doing but part of a Masterplan

Rabbi Nissan WilsonRabbi Nissan Wilson, Rav of Redbridge Shul discussed Golus Mitzrayim and the Problem of Language, he mentioned that The Bnei Yisrael made every e�ort to create distance between themselves and the Egyptians. As is evidenced by several Midrashim and Pesukim, they

wore unique clothes, spoke their own language, used their own names, worked in their own uniquely Jewish profession as shepherds and opted for voluntary ghettoisation in Goshen. That they nonetheless fell into the forty ninth level of tumah is evidence not of a lack of e�ort but of the insidious power of a surrounding culture. The means by which this culture infiltrates even the Ghetto of Goshen is language. Language is laden with values and when we speak a particular language we unconsciously reproduce the values of that language. The language that we use today is likewise laden with meaning and with values which may be false. The challenge for us is to think carefully about the words that we use and to examine where our everyday language may be a barrier to our finding the truths that Hashem wants us perceive in this world.

Dr Yossi AdlerDr Yossi Adler closed the Yaarchai Kalla discussing the halachic and hashkafic ramifications of donating a kidney.He started o� by discussing the medical issues involved and the e�ect such an operation would have on the donor, concluding that a

normal healthy person only uses and needs about ¼ of 1 kidney - and each person has two kidneys. Therefore a donor is not disadvantaged by giving away one kidney to save a person’s life. He also pointed out that if a person would develop a kidney disease, it normally would a�ect both kidneys, so again by giving away one kidney, a donor would not be disadvantaged. The actual procedure itself is very simple using keyhole surgery, and while every operation by its nature has an element of danger, donating a kidney actually has minimal risk, and the donor is usually only hospitalised for a few days, and is then back to normal. One advantage of becoming a donor is that the hospital gives a very full and thorough medical MOT to the potential donor, to ensure he/she is in top health. He then discussed the halachic issues citing sources from Talmud, Rishonim and Acharonim as well as our contemporary Gedolim, and concluded that while there is no chiyuv to become a kidney donor, it is certainly a mitzvah to do so. Dr Adler mentioned the Israeli organisation called Matnat Chaim which brings together potential donors and patients - under strict halachic guidance. They have already arranged over 250 successful transplants in Israel and will shortly be opening up in the UK. Details can be found on: www.kilya.org.il/en/.Further information can be obtained from their UK representative - Stephen Colman 07956 234 524 stephencolman2@aol.com

Sammy Epstein Sammy Epstein of Nishmas Yisroel discussed the bracha of Yaakov to his

grandchildren and how Hashem loves the Bnei Yisroel whatever level

they are on.

Rabbi Raphy Garson Rabbi Raphy Garson, of Ohr Yisroel Elstree started with a story from August

2014, a Palestinian lady suicide bomber is halted in her tracks when hearing

soldiers in the IDF screaming Shema Yisrael when they thought their lives were

about to end. The lady was a Jew, so were her 2 children. Her soul was stirred.

Yaakov meets Yosef after years of separation. He doesn’t cry at the reunion but says

shema. Understanding that the Galut was about to begin fulfilling the promise made to

Avraham. How would his descendants survive the tests of suffering and exile? Only by

their faith & Emuna in their eventual redemption and sense of mission. Tears would not

sustain Klal Israel in its centuries of testing. Only Emuna & Bitachon would do so. Those

same words the foundation of our faith enabled three Jewish souls to be brought back

to their people

Rabbi Mendel Cohen Rabbi Mendel Cohen, Rav of the Saatchi Shul, entertained the crowd and

discussed the Halachik perceptive of giving gifts to non-Jews during their

holiday season. Looking at the issur of Lo Sechanem, and under what

circumstances they do and do not apply. From the rishonim and baalei halacha.

Rabbi Shlomo Odze Rabbi Shlomo Odze, Rav of South Hamstead discussed the time of year in

halacha.

Rabbi Yonasan RoodynThe New Editor in Chief of the Oneg Shabbos, Rabbi Yonasan Roodyn,

discussed Deveikos & Developing our connection with Hashem, how our

relationship is a function of our thoughts, and that we have a mitzvah to

develop a sense of awareness of Hashem. That awareness should filter into all

of our actions, enabling us to live lesheim shamayim.

Rabbi Yaakov Hamer Rabbi Yaakov Hamer, Rav of Finchley Central Federation and Shaarei Orah,

spoke about the transformation of Golus to Geulah

Menachem Gertner Menachem Gertner, trustee of the Federation, discussed kashrus various types

of birds.

Rabbi Ilan HalberstadtRabbi Ilan Halberstadt, Rov of Nefesh HaTorah in Edgware, discussed the

halachic & hashkafic implications of calculating the arrival of Moshiach

Rabbi Alan GarberRabbi Alan Garber, Rav of Shenley United spoke about hinei matov umanayim

and the relationship between Jews.

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4. What is Shovavim Tat?

If you would like to advertise your shul’s shiurim (complimentary) please email the details to mc@markittech.com

(deadline: Sunday 9th January 2016)The London Shiur Guide

Hundreds were inspired this past weekend with the 3 day Oneg Live Yarchai Kallah at Nishmas Yisroel

All Oneg Live shiurim can be viewed or heard at

www.torahanytime.com

Rabbi Shimshon Silkin Rabbi Shimshon Silkin, Rav at Chazon, spoke about how parenting today is more challenging than ever but every child’s Torah education is ultimately the role and responsibility of the parent. When Yehoshua ben Gamla established schools thus “saving Torah from being

forgotten” (Bava Basra 21a), it was a desperate measure, not an ideal situation. Yaakov Avinu initially declined to bless Menashe and Ephraim because he sensed they were not perfect. But as soon as Yosef declared: “These are my sons!”, Yaakov proceeded to bless them because they had a father who instead of disowning them did the opposite: he stood up and took responsibility for them. As teachers, we do our best to educate our students. But you cannot overestimate the impact a parent can make by taking the time out to get involved in their child’s chinuch. And this does not just mean reviewing the Gemara with them or helping them compile an essay. The ultimate education is taught by example. A father who regularly sleeps in cannot hope to educate his son about the importance of tefilla. As the Kotzker Rebbe explained the Posuk in Shema: Teach your children... beshivtechoh beveisechoh... by how you sit in the house, how you travel, sleep, rise... We send our children o� to school each day to gain a solid education. But the lessons only really begin when they arrive back home.

Rabbi Jeremy GolkerRabbi Jeremy Golker, Head of Kodesh at Hasmonean High School, retold how Rav Chaim Shmulevitz explains that the power of adaptability is both a blessing and a curse. In Parshas Vayechi, the shevatim slowly became accustomed to the injustice of Eisav’s

delaying the levaya of Yaakov Avinu. On the other hand, Avrohom Avinu passed the test of the Akeidah because Hashem slowly introduced him to his challenge. Another reason why Avrohom Avinu was able to pass this seemingly impossible test was because Hashem gave him the tools to do so. This is really what Yaakov Avinu intended when blessing his sons before he died with seemingly odd brochos. By highlighting their weaknesses and pinpointing their characteristics, he was telling them who they were and what their potential was. This is the greatest gift any parent or teacher can give their children.

Rabbi Osher Chaim LeveneRabbi Osher Chaim Levene, of Orah, in a fascinating talk, linked Yeravam ben Nevat, the first king of Yisrael, to his ancestor Yosef through the symbol of the calf/ox. This relates to the lower level of seeing Hashem through the medium of nature that can dangerously

lead to idolatry as in the golden calves that Yeravam established to prevent the people ascending up to the Beis HaMikdash in Yerushalayim.

Eli KatzEli Katz, author of Easy Giving / פתח תפתח את ידך , summarised by saying the Tur writes that a person ‘must be exceedingly particular about the Mitzvah of Tzedokoh, more than any other positive commandment.’ The shiur highlighted a number of the rewards and

powerful segulos mentioned by Chazal in connection with Tzedokoh. Both the Mitzvah Aseh and Lo Saaseh (Prohibition) of Tzedokoh was summarised, clarifying the obligation to give a minimum donation to a poor person (Oni) and how you must not ignore any request from an Oni whether at home, in shul or even when learning. Surprisingly, you can also transgress min haTorah prohibitions when giving Tzedokoh, if your manner, speech or even thoughts are not appropriate. The importance of giving at least Ma’aser Kesofim (1/10th of one’s net income) was explained and that this amount should be assessed at least annually.

Joseph FaithJoseph Faith discussed when one davens in a shul with a di�erent nusach to one’s own, one are faced with a dillemma: on one hand, one should maintain one’s own minhagim, but on the other, one should not do anything which detracts from the cohesiveness of the

shul one is in now. While they di�er on the details, most poskim advise using one’s own nusach for all the parts of davening said quietly, but to use the shul’s nusach for kedusha and other parts of davening recited communally. Rav

Chaim Pinchas Scheinberg has an interesting psak in his teshuvos at the end of sefer Tefillah Kehilchasah. He rules that if one find’s oneself in a shul where all of the siddurim have a nusach di�erent to one’s own, one should still not forfeit davening with a minyan, even at the expense of not being able to follow one’s own nusach.

Rabbi Elchonon FeldmanRabbi Elchonon Feldman, Rav of Belmont Shul, mesmerised the crowd with the power of Shema and how Shema Yisrael is one of our most fundamental prayers. Looking at midrashim, we explored the dual nature of this tefila representing an a�rmation of faith both as a

people and as a family. Specifically we connected this to the idea of an unbroken chain and Jewish continuity. This concluded with the direct comparison of the family commitment of Shema and the significance of reciting Kaddish. Shema is the promise to continue the chain and Kaddish is the confirmation that we have. Sources through Chazal, halacha and midrashim were shared and discussed.

Rabbi Dov Ber CowanRabbi Dov Ber Cowen of the JLE spoke about the bracha that Yaakov Avinu gave to Zevulun that he should live by the coast, relating it to the bracha given to Avraham that his descendants should be like the sand at the sea shore. Based on the incredible insight of the Kli Yakar

we gained a deeper understanding into the significance of sand which breaks the mighty waves that crash into the land. So too, the Jewish people have a promise that they will not be broken by their enemies. In the modern age of crashing waves of technology and work pressures, the Zevuluns of the Jewish people can always remember that they have the innate ability to remain strong in the face of the crashing sea.

Rabbi Yehoshua FrickersRabbi Yehoshua Frickers, Rosh Kollel of Kollel Halacha Berurua taught that The Torah teaches us to keep a distance from Avoda Zara. An example is the prohibition of even merely mentioning an Avoda Zara by name. (Y”D 147). The Chazon Ish (Y”D 63) asserts that ascribing

divine attributes to a creation, also after their death, constitutes Avoda Zara. This is especially pertinent at this time of year. Rav A Y Kook in Eder Hayokor p. 14 explains, that even those religions inspired ostensibly by our Emunah, did not succeed to elevate themselves entirely beyond pagan beliefs. They transposed from us only the external characteristics of obedience and servitude. However crucial that is as a foundation, the Torah and mitzvos are so much more, and we must climb so much higher. The ‘neshama’ of the Torah and mitzvos are unique to us. They reflect Divinely inspired ideals, attitudes and way of life. If we endeavour to understand and appreciate each and every mitzvah in this light they will take on so much more meaning and so elevate us and all those around us.

Rabbi Yaakov BenzaquenRabbi Yaakov Benzaquen, Rabbi at the JLE and Rav of the Gibraltar Minyan, explored a very deep idea from Rav Dessler about Olam Habbah, Olam Habbah is called Chayeh Olam Habbah, a life in the World to Come. What constitutes life is a dynamic growing experience.

Isn’t this the world of growth and the next the one where we reap the reward? It turns out Olam Habbah is also an existence of a cycle of growth which we set out based on our accomplishments in this world.

Rabbi Pinchas Hackenbroch Rabbi Pinchas Hackenbroch, Rav of Woodside Park Shul, who was celebrating his sons bar mitzvah discussed the importance of Loshon Kodesh by citing the contradiction between The first Rashi in Vayechi that suggests that the Golus commenced when Yakov died nistemu

einehem shel yisrael , whereeas in parshas Vaera we are told that Shimon the last of the shevtaim died and that was when the golus began and why Yosef reversed his identity that he was genuine and not an impostor the proof being the fact he spoke lashon hakodesh.Rav Gutwirth o�ers a most majestic answer based on the Ramban in Teztavah. He explains there that the Choshen worn by the Kohen Gadol contained within

it a piece of parchment called the Urim Vetumim. Urim comes from the word Or light, when questions were asked to the Kohen Gadol the letters would light up but the word Tumim alludes to the fact to function correctly it has to be Tam a perfection in the thoughts. How did this occur? he suggests that for the letters to be read in the correct order it was necessary for the Kohen Gadol at the times the question were asked to think of the Shemos hakedoshim contained within and this would lead to him having ruach hakodesh and thereby be able to read the letters correctly.Therefore Pharaoh recognised he couldn’t begin to truly grasp lashon hakodesh it required lofty spiritual levels and thus made the oath with Yosef. For this same reason it was when the brothers heard Yosef speak he alluded according the the Baal Haturim to the eglah arufa which was the last sugya Yosef had been learning with his father.Hearing that Yosef was speaking not just speaking the Hebrew language, but rather lashon hakodesh with all its depths and allusions meant the brothers knew that this was truly Yosef. For this reason Yosef felt the need to repeat his reassurance to his brothers Elokim chashva letovah -all the events that occurred to me and all events that occur ultimately come from the Ribono Shel Olam and thus are for Klal Yisrael’s ultimate benefit . It was important for Yosef to underline this point at this juncture to remind his brothers and future doros that though we may be in golus and unable to comprehend the full meaning behind events as we lack ruach hakodesh of our father , yet it is imperative he said to his brothers that we hold on to our emunah that the Ribono Shel Olam is ultimately guiding all events and therefore they are for our benefit and therefore the mechira and all the other things I su�ered I know were not your doing but part of a Masterplan

Rabbi Nissan WilsonRabbi Nissan Wilson, Rav of Redbridge Shul discussed Golus Mitzrayim and the Problem of Language, he mentioned that The Bnei Yisrael made every e�ort to create distance between themselves and the Egyptians. As is evidenced by several Midrashim and Pesukim, they

wore unique clothes, spoke their own language, used their own names, worked in their own uniquely Jewish profession as shepherds and opted for voluntary ghettoisation in Goshen. That they nonetheless fell into the forty ninth level of tumah is evidence not of a lack of e�ort but of the insidious power of a surrounding culture. The means by which this culture infiltrates even the Ghetto of Goshen is language. Language is laden with values and when we speak a particular language we unconsciously reproduce the values of that language. The language that we use today is likewise laden with meaning and with values which may be false. The challenge for us is to think carefully about the words that we use and to examine where our everyday language may be a barrier to our finding the truths that Hashem wants us perceive in this world.

Dr Yossi AdlerDr Yossi Adler closed the Yaarchai Kalla discussing the halachic and hashkafic ramifications of donating a kidney.He started o� by discussing the medical issues involved and the e�ect such an operation would have on the donor, concluding that a

normal healthy person only uses and needs about ¼ of 1 kidney - and each person has two kidneys. Therefore a donor is not disadvantaged by giving away one kidney to save a person’s life. He also pointed out that if a person would develop a kidney disease, it normally would a�ect both kidneys, so again by giving away one kidney, a donor would not be disadvantaged. The actual procedure itself is very simple using keyhole surgery, and while every operation by its nature has an element of danger, donating a kidney actually has minimal risk, and the donor is usually only hospitalised for a few days, and is then back to normal. One advantage of becoming a donor is that the hospital gives a very full and thorough medical MOT to the potential donor, to ensure he/she is in top health. He then discussed the halachic issues citing sources from Talmud, Rishonim and Acharonim as well as our contemporary Gedolim, and concluded that while there is no chiyuv to become a kidney donor, it is certainly a mitzvah to do so. Dr Adler mentioned the Israeli organisation called Matnat Chaim which brings together potential donors and patients - under strict halachic guidance. They have already arranged over 250 successful transplants in Israel and will shortly be opening up in the UK. Details can be found on: www.kilya.org.il/en/.Further information can be obtained from their UK representative - Stephen Colman 07956 234 524 stephencolman2@aol.com

Sammy Epstein Sammy Epstein of Nishmas Yisroel discussed the bracha of Yaakov to his

grandchildren and how Hashem loves the Bnei Yisroel whatever level

they are on.

Rabbi Raphy Garson Rabbi Raphy Garson, of Ohr Yisroel Elstree started with a story from August

2014, a Palestinian lady suicide bomber is halted in her tracks when hearing

soldiers in the IDF screaming Shema Yisrael when they thought their lives were

about to end. The lady was a Jew, so were her 2 children. Her soul was stirred.

Yaakov meets Yosef after years of separation. He doesn’t cry at the reunion but says

shema. Understanding that the Galut was about to begin fulfilling the promise made to

Avraham. How would his descendants survive the tests of suffering and exile? Only by

their faith & Emuna in their eventual redemption and sense of mission. Tears would not

sustain Klal Israel in its centuries of testing. Only Emuna & Bitachon would do so. Those

same words the foundation of our faith enabled three Jewish souls to be brought back

to their people

Rabbi Mendel Cohen Rabbi Mendel Cohen, Rav of the Saatchi Shul, entertained the crowd and

discussed the Halachik perceptive of giving gifts to non-Jews during their

holiday season. Looking at the issur of Lo Sechanem, and under what

circumstances they do and do not apply. From the rishonim and baalei halacha.

Rabbi Shlomo Odze Rabbi Shlomo Odze, Rav of South Hamstead discussed the time of year in

halacha.

Rabbi Yonasan RoodynThe New Editor in Chief of the Oneg Shabbos, Rabbi Yonasan Roodyn,

discussed Deveikos & Developing our connection with Hashem, how our

relationship is a function of our thoughts, and that we have a mitzvah to

develop a sense of awareness of Hashem. That awareness should filter into all

of our actions, enabling us to live lesheim shamayim.

Rabbi Yaakov Hamer Rabbi Yaakov Hamer, Rav of Finchley Central Federation and Shaarei Orah,

spoke about the transformation of Golus to Geulah

Menachem Gertner Menachem Gertner, trustee of the Federation, discussed kashrus various types

of birds.

Rabbi Ilan HalberstadtRabbi Ilan Halberstadt, Rov of Nefesh HaTorah in Edgware, discussed the

halachic & hashkafic implications of calculating the arrival of Moshiach

Rabbi Alan GarberRabbi Alan Garber, Rav of Shenley United spoke about hinei matov umanayim

and the relationship between Jews.

??livingwithmitzvos.comQ

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5. The daughter of Paroh saved Moshe and converted to Judaism. Who did she marry?

??livingwithmitzvos.comQ

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6. What can we learn from the evil plan of Paroh to increase the workload (Shemos, 5:9)?

4 Weeks £800

1 Week £250Sponsor this box!

PAR

SH

AHקבל האמת ממי שאמרה

ACCEPT THE TRUTH FROM THE ONE WHO SAYS IT!

Harav Gamliel Rabinowitz ShlitaTiv HaTorah

6

“Along came Chabakuk and rested them all (the 613 mitzvos) on one principle: ‘Tzaddik Be’Emunaso Yichyeh’ – A tzaddik lives through his Emunah” (Makkos 24a).

All the 613 mitzvos are really an expression of Emunah. Essentially – it is our relationship with Hashem that is the point of all the mitzvos – and they are there to engender and express that relationship (see Intro to Chovos HaLevavos, and Ibn Ezra to Devarim 30:13).

This topic as well as the very word used for it, ‘Emunah’ is enigmatic – and comes up very few times in the Torah. (When Moshe hits the rock “Ya’an Asher Lo He’Emantem Bi”; When Moshe lifts up his hands in Battle with Amalek “VaYehi Yadav Emunah Ad Bo HaShamesh”.) Each time the term comes up, it plays as essential for our understanding of what Emunah means – most of these aspects are beyond the scope of this page.

Yet we find Emunah mentioned three times in the story of Yetzias Mitzrayim, which lays foundation for the content of our Emunah.

R’ Yosef Albo in his famous Sefer HaIkkarim writes that we have 3 central tennets of “Emunah” – (1) Emunah in Hashem (2) Emunah in Torah Min Hashamayim (3) Emunah in Reward and Punishment. If we don’t have these, we don’t have any real system of Torah – Without “The Giver”, “That which is given”, and “consequences for the recipient”, then Torah is impossible.

The three pesukim relating to Yetzias Mitzraim which uses the term ‘Emunah’ are:

1. VaYa’amen Ha’Am Ki Pakod Pakad (Shemos 4:31)– “And the people had Emunah that Hashem Had ‘Remembered’ them to Redeem them”

2. VaYa’aminu BaHashem UveMoshe Avdo (Shemos 14:31) – “And They Believed in Hashem and Moshe His Servant”

3. Hinei…. VeGam Becha Ya’aminu LeOlam (Shemos 19:9) – “Behold I shall come to you in the thickness of the cloud, so that the people will hear as I speak to you, and they will also believe in you (Moshe) forever”.

The Maharal (1512-1609) teaches us (in Gevuros Hashem Chap. 47), that in fact these three “Emunos” are the source for the three mentioned by the Sefer HaIkkarim – (1) ‘That Hashem Had Remembered them’ – this is an Emunah in Reward and Punishment or “Hashgacha” in connection with Yetzias Mitzrayim (2)

‘Belief in Hashem’ – an Emunah in The Existence of Hashem at the Krias Yam Suf (3) ‘They will believe in you forever’ – The Pasuk at Matan Torah, underscoring the Emunah that Moshe Rabbeinu is the conduit for accurate ‘Word of Hashem’ – Torah Min Hashamayim.

This idea expresses itself every Shabbos, which is also “Zecher LeYetzias Mitzraim”. The Abudarham (circa 1350) quotes “Rabbeinu Kloynimus” who amazingly shows that our 3 tefillos on Shabbos, correlate to three central shabbasos in History which correlate as follows: Friday night (“Veyechulu”), all about The Shabbos of Creation – Belief in Hashem as Creator. Shabbos Morning (“Yismach Moshe”), all about The Shabbos of Matan Torah – Belief in Hashem as the ‘Nosein HaTorah’. Mincha (“Ata Echad”), all about Mashiach – relates to The Shabbos of the Future – “Yom Shekulo Shabbos Umenucha” – The Shabbos of Ultimate Reward.

The ‘training ground’ for our Emunah was Yetzias Mitzrayim – and for this reason so many mitzvos are “Zecher LeYetzias Mitzraim”(Ramban, End of Parshas

‘Bo’). May we achieve “Tzaddik Be’Emunaso Yichyeh”, and focus on, and live by, the Emunah that these Parshiyos teach us.

קבל האמת ממי שאמרהAccept the truth from the one who says it!

Regarding that which the Torah states (Shemos 2:1):

A man went from the house of Levi - וילך איש מבית לוי

The Gemara asks, where did he go? Rav Yehuda bar Zevina says: He went with advice of his daughter. It was taught: Amram was the greatest of the generation. Once he saw that the wicked Pharaoh stated (1:22):

Every son that will be“ - כל הבן הילוד היאורה תשליכוהוborn you shall throw him into the river!”

He said: “We are toiling for nothing!” He stood up and divorced his wife, so they all stood and divorced their wives. His daughter said to him: “Father, your decree is harsher that Pharaoh’s, for Pharaoh only decreed on the males and you decreed on the males and the females! Pharaoh only decreed in this world,

and you decreed in this world and the World to Come! Regarding the wicked Pharaoh, there is a doubt whether his decree will be fulfilled or not, you are righteous certainly your decree will be fulfilled as it states: ‘And you will decree, saying that it will stand up for you!” He stood and took back his wife, so they all stood and took back their wives.

Let us examine the particulars of the incident and we will see the definition of the trait of humility. This happened close to the birth of Moshe, and from the birth of Moshe until leaving Egypt was eighty years. Since the settling of the Children of Israel in Egypt was two hundred and ten years we find that this occurred after Israel was in Egypt for one hundred and thirty years. We find that Yocheved was born at the walls immediately upon Yaakov’s arrival in Egypt and this makes her one hundred and thirty years old. Just as Yocheved was very old, so too her husband Amram was

very old and who was this one, who with the power of her words was able to change his mind was his young daughter Miriam.

Amram, though he was the greatest of the generation and was very old, was able to publicly admit his mistake even though the one that made him realize was a young girl. That Tzaddik knew that the eyes of all of Israel were upon him and he caused all of Israel to divorce their wives as he had done. For him to take his wife back now would have been a major embarrassment, still he did what he did and acknowledged his mistake before the entire congregation of Israel.

What a moral lesson this is! To accept enlightenment from anyone even a young girl, a person has to realize that though one may be younger than you they may still understand the situation better that you and one must be attuned to words of the Chachamim who said,

‘Accept the truth from the one who says it.’

PAR

SH

AHEMUNAH

Rabbi Shmuel KimcheRabbi at Yeshivat Reishit Yerushalayim

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7. Why was Sheivet Levi not subject to slavery in Mitzrayim (see Rashi, 5:4)?

EasyG

iving – פתוח תפתח את ידך

tzedakah book cov katz meyer Mar14 COVER SPREADS v10.indd 1

11/04/2014 16:18

Can be paid by Charity Cheques and Vouchers or to the account below. For regular donations: Please make cheques/vouchers to: BHNY, and

send to BHNY, 4 Brent Green, London NW4 2HA. For BACS payments: BHNY Ltd, Natwest, 60-14-27,

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1. The first one to die was Yosef and the last sheivet to die was Levi, when the start of the slavery in Mitzrayim started.

2. The Gur Aryeh answers that the killing with Hashem’s Name only works when accompanied with some small form of hitting.

3. The Ramban (Vayigash, 47:15) brings that a miracle that was told over beforehand by a messenger that it will happen is recorded in the Torah. However, miracles done to assist a tzaddik or punish a rasha are not explicitly mentioned. The Gur Aryeh (Shemos, 2:1) answers that since Hashem made this miracle of birth special in Mitzrayim (e.g. they

unnaturally had so many children in one go) therefore Yocheved’s miraculous birth is also not singled out for mention.

4. It is an acronym the first eight Parshios in Sefer Shemos. It is a special time for teshuva in the areas of negativity that the Jews were exposed to in Mitzrayim.

5. Bisya married Kalev ben Yefuneh (Gemora Megilla 13a).

6. The Mesillas Yesharim (Chapter 2) brings that Paroh’s plan was that the Jews would be so busy working that they would not have time to think and plan how to oppose it. We learn

from here that this same thing applies to the evil inclination who tries to make a person so busy with other things that they do not have time to stop, think and analyse their lives.

7. There were special rules for the priests in Mitzrayim (see Vayigash, 47:26). Sheivet Levi as the tribe of priests for the Jews were therefore exempt from the decrees. The Chizkuni (5:4) brings that Paroh went out to work and told everyone else to join with him. Since the king commanded them, all the Jews complied except for Sheivet Levi. Only those who had first worked with Paroh were then made into slaves.

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SA PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL OBLIGATIONS, MITZVAS TZEDAKAH AND MA’ASER KESAFIMExcerpts from the sefer Easy Giving / פתח תפתח את ידך (which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from sefarim shops in NW London. Contact us at info@tzedokoh.co.uk H

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In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedokoh. In Section B, we focused on the mitzvah min hatorah of tzedokoh, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedokoh including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesofim - donating 10%-20% of your income, starting with the two primary sources, the ma’aser kesofim income and expenditure calculations and the main categories for distribution (tzedokah & Torah support for aniyim, chesed, other mitzvos and also restricted uses).

Section C - Ma’aser Kesofim Chapter 6 - allocating funds for category 1: tzedokoh (aniyim)

A. TZEDOKOH. 1. The allocation of Category 1 – Tzedokoh which is for aniyim is your fulfilment

of mitzvas tzedokoh. Therefore, it has the same priorities – Family, Neighbours, Community, Hometown, Yerusholayim, Eretz Yisroel, Rest of World – and also the same system of estimating your financial obligation as described fully in Section A – Tzedokoh 4:C-H.1

2. As stated above Chapter 5:B.3, it is essential that at least two-thirds (66%) of of your ma’aser kesofim is distributed for the support of aniyim. This includes all the needs of the oni, see Section A 1:D, for example food, clothing, general living expenses, school bills, medical bills, wedding expenses and also burial costs.

3. Donations can be made directly to aniyim, or indirectly via welfare funds. You may also donate to institutions who focus solely on support for aniyim, and donating towards the operating costs of these institutions, such as utilities, travel, staff expenses etc., are considered valid use of your tzedokoh donation.

4. Donations to married children who do not have sufficient means for living expenses are also included.

B. TORAH SUPPORT

1. As explained above Chapter 1:A.2.b.ii, supporting Torah is a primary use of ma’aser kesofim. Therefore, it is appropriate that at least fifty percent of your total ma’aser donations are for supporting Torah, see Chapter 5:B.5.

2. Donating to aniyim who learn or teach Torah fulltime, for example kollel avreichim, school rebbeim and ramim in yeshiva, or klei kodesh, allows you to fulfil both your allocation to aniyim (minimum sixty-six percent, see A.2), as well as simultaneously your portion of supporting Torah (fifty percent).

3. Supporting your married children in kollel or as rebbeim for example, is a very high priority use of your ma’aser kesofim, as thereby you fulfil your obligation

of tzedokoh to family and you support Torah. Providing of course, that your children do not have independent means of support.

C. SUPPORTING TORAH INSTITUTIONS.

1. Donations (excluding parents’ fees), to schools, yeshivos and seminaries can be considered as donations to aniyim, as the funds are typically used for scholarships for students whose parents cannot afford to pay full fees. It would seem that in fact these donations, certainly those to schools and yeshivas, would be classed as the highest level possible, since they are both for aniyim and they are supporting Torah.

2. Other opinions hold, that you can only use ma’aser monies if it is clearly designated for scholarships for children from poor families in schools, yeshivos and seminaries. Thus only the portion of your donation which does subsidise poor students may be included in your allocation for aniyim.

3. Some opinions hold, that the preferred recipients for Torah support are primary school and chadorim, ahead of yeshivas and kollelim.

4. Donations given directly to a kollel and thus used to to support avreichim and ramim can be considered fully as donations to both aniyim and of course Torah support.

5. While there are some cases where a kollel would pay a regular stipend even to an avreich who is not an oni and has independent means of support, this is increasingly somewhat unu`````````sual.

6. If someone is learning in kollel, and their parents or parents in-law can afford to support them, then the avreich should be supported by them and not take public tzedokoh funds.

7. To be clear, of course, all donations to Torah institutions fulfil the allocation to Category 2 – general chessed.

To Be Continued ....

Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

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INSIGHTS INTO SHIDDUCHIM

Rabbi Yoni GolkerLimmudei Kodesh Teacher, JFS

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Parshas Shemos offers us a number of profound insights into Shidduchim. At the beginning, we see how Miriam haneviah, even at the tender age of 5, according to the Midrash, has an important role to play in persuading her own parents to get remarried. Miriam was persistent and bold. She challenged her father, the Gadol Hador, to think again. Amram had made a strong statement by separating from Yocheved, yet she overrode that with her wisdom and prophetic insight. Her courage led to the birth of Moshe Rabbeinu, who would lead the Bnei Yisrael out of Egypt and give them the Torah. One shudders to think what would have happened had she sat back and failed to get involved.

Later on in the Sidra, we see that the first encounter between Moshe Rabbeinu and Tziporah occurred at a well in Midian, where Moshe drew water for Tziporah and her sisters after they were chased away from the area by local shepherds. Rashi explains, quoting Shemos Rabbah 1:32, that Tziporah’s family was excommunicated by the Midianites as a result of her father Yisro’s repudiation of

idolatry, and that this was the reason why Tziporah and her sisters suffered persecution. Whereas Yisro had formerly been the leader of Midian, he was now considered a traitor.

Although we do not know much about Tziporah and her sisters, the episode with Moshe at the well had to be related. Why is this so?

The answer seems to be that Tziporah’s background was crucial to her position as Moshe’s wife. Moshe was about to be given a charge by Hashem to defy Pharaoh, and stir up controversy and rebellion by insisting that Bnei Yisroel be freed from bondage. Moshe would assume the position of a courageous, lone pioneer on a very unpopular mission, driven by his belief in Hashem’s command, yet largely rejected by society. Moshe was raised in the palace of Pharaoh, and he had been an unofficial member of the royal family. His mission now compelled him to confront Pharaoh and disown his association with him and the Egyptian monarchy. Similarly, Yisro and his family departed from the spiritual norm of their locale. Their total and sincere rejection of Avodah Zarah thrust them out of a position of leadership into a role of lone rebels and traitors. Rather than cave in and “go with the flow”, Yisro preferred to suffer persecution for his beliefs and to stand firm. Tziporah was thereby well-prepared for the position she would occupy as Moshe’s wife, since` her background was the perfect training ground for it. Perhaps this is why the Torah took the trouble to elaborate on her experience with the Midianite shepherds and Moshe at the well, as it sheds critical light on her background and her suitability for Moshe. Here we see another profound message in Shidduchim. For a match to be a success you need to have a context to the match you are making; what is the background of the individuals you are setting up? Can the two worlds merge, creating symmetry and unity? Although different backgrounds can lead to a successful match, there needs to be some common ground, which constitutes a solid foundation for any relationship.

Additionally, what was Moshe Rabbeinu doing at the well in Midian in the first place? Rashi explains, quoting Shemos Rabbah 1:32, that Moshe sat at the well with the

hope of meeting a spouse there, following the example of Yaakov Avinu, who also met Rochel Imeinu at a well. (We further find that Rivka encountered Eliezer at a well as the beginning of the process of her betrothal to Yitzchak.) There seems to be a noteworthy relationship between wells and marriage. A well serves as a source of physical and social nourishment, as its water is necessary for life, and the masses therefore must frequent it; this public congregating naturally leads to social interaction. In other words, the well was the local meeting place of the Biblical world.

The practical function of a well is clearly perceived at its surface, but this function is bound to the subterranean, mysterious qualities of the well: the well's water is sourced by means beyond human control, and no one can predict or fully understand the water's flow or the factors responsible for its presence. A well thus has a very clear, practical quality, which relates to an unclear and mysterious quality

- a flow of water, the mechanics of which are not readily understandable and which operates indiscernibly beneath the surface.

This is the connection between marriage and wells: while the couple must be compatible on a practical level on the surface, it is essential for compatibility to exist on the sublime, spiritual level too. Yitzchak and Rivka, Yaakov and Rochel, as well as Moshe and Tziporah, entered into marriages that were practical and enduring, but there was an underlying, deeper set of goals and spiritual values that uniquely bonded them.

Shidduchim cannot be based only on practicalities, although the practicalities are of course necessary. We must emulate our illustrious ancestors and consider the other person’s underlying and unique spiritual energies and experiences as the foundations for authentic marital compatibility.

The ‘Shidduch crisis’ is real and it has a profound impact on the many singles who struggle to find their life partner. The term ‘shidduch crisis’ is bandied around as one of life’s problems, like global warming, that we can’t do much about. But that is plainly wrong. Each and every one of us CAN do something about the shidduch crisis.

HOW CAN YOU HELP? In 2013 a group of local volunteers came together

with a vision of creating something to help those in the community who need to find their marriage partner. This organisation is SHIDDUCH.IM. We are a group of people working together to help suggest matches to observant singles. The service is entirely confidential. Every single who signs on creates their own profile and this profile is seen by the matchmakers and by potential matches only with their consent. We are not a dating website, but rather a database for Shadchanim that centralises our abilities to help as many people as possible. The software was

developed by Saw You At Sinai, which is a worldwide website actively helping over 30,000 singles. It has made over 1200 shidduchim to date (excuse the pun) and we have access to all their networks too.

We are, Baruch Hashem, seeing some success, and in the past year have made over 11 shidduchim. However, we need more involvement from the kehilla. If you can spend several hours a week and make a real commitment to joining our group and helping, please contact us and sign up as a matchmaker, we will get back to you and provide training as needed.

If you can help in another way - helping us with

spreading the word, recruiting or organising events, or

wish simply to find out more, please visit our website

www.shidduch.im or e-mail support@shidduch.im.

This is a communal project, fully endorsed by local

Rabbonim, in which we can all have a chelek, and we as a

community need to all be focused on solving this by taking

measures to make a difference.

(Divrei Torah adapted from Rabbi Avrohom Gordimer)