Oneg Vayeshev

8
PARSHAH PARSHAS VAYEISHEV: YOSEF HATZADDIK Rabbi Boruch M. Boudilovsky Rabbi of Borehamwood and Elstree Synagogue KINDLY SPONSORED ה" ע חנה בת אלעזר לעילוי נשמתל" ז שלמה בן אברהם משה לעילוי נשמת הש"ץ020 8349 0321 [email protected] www.ogrstockdenton.com With best wishes THIS PAGE HAS BEEN KINDLY SPONSORED A particularly painful time in Jewish history began in 1827, when conscription to Russian military service was enforced on underage Jewish children, as well as other minorities. These children, who were called cantonists, were drafted at the age of 12 to begin their six-year military education. After completing their studies at the age of 18, they were required to serve in the Imperial Russian army for 25 years. The primary goal behind this compulsory military service was the integration of Jews and other non-Russian minorities into Russian society. The official policy was to encourage their conversion to the state religion of Orthodox Christianity. It is estimated that tens of thousands of Jewish boys served as cantonists, a disproportionately high number in relation to the total number of cantonists. The cantonists experienced unimaginable cruelty. They were institutionally underfed, beaten mercilessly, verbally abused, and poorly dressed in the harsh winter. Many of them simply died. It was the responsibility of the Jewish communities to decide which children would be enlisted. This placed the communities under huge moral pressure. Although some communities implemented a fair process, most sadly did not. The communities first enlisted the children coming from the weakest and poorest families such as orphans. The enlisted children rarely came from wealthy or powerful families. Additionally, to supply the required quota, communities often sent boys as young as seven, claiming they were 12. To prevent children from fleeing and hiding, communities employed informers and kidnappers who caught the boys and kept them till they were conscripted. The Yiddish newspaper, Der Yiddishe Shtral, published an article written by a former cantonist. Already orphaned of his father, he was taken at the age of nine from his widowed mother. Although as an only child he was legally exempt from conscription, a wealthy relative bribed the authorities to take him instead of his own son. Several weeks after conscription, he and other children arrived at a gathering point in Lyutzin, now Ludza. They were met by Rav Naftali Tziyuni, the Rabbi of Lyutzin, and several members of the local Jewish community who arranged for the children to be fed and hosted by local families. During their four week stay in Lyutzin, the Rav spent time with the children, offering words of kindness and comfort. He also taught them Torah, especially about Jewish figures who remained loyal to their faith despite unimaginable torture. Most of all, however, he lovingly and emotionally spoke about Yosef. He would retell the story of young Yosef who was sold to slavery by his own brothers after almost being killed by them. Nevertheless, despite feeling hurt and betrayed, he remained loyal to his family’s values rather than abandoning his past. This is why he would forever be known as “Yosef HaTzaddik.” On the morning of departure, as the children were ready to leave, the Rav cried aloud: “Children, you are embarking on a long, hard journey. There will be many challenges and many hard tests. Children, Jewish children, you are Jews! Know and remember that you are children of Abraham, Isaac and Jacob. Remember Daniel, Rabbi Akiva, and remember Yosef HaTzaddik!” החודש מברכיןBegin to recite ומתר טל ותןat מעריבon Motsai Shabbos OnegShabbos North West London's Weekly Torah and Opinion Sheets North West London's Weekly Torah and Opinion Sheets For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email [email protected] A HUGE MAZAL TOV TO ONE OF THE FOUNDING SUPPORTERS OF THE ONEG SHABBOS בס"דNow in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich 5th December '15 ו" תשע כסלוג כ פרשת וישב מוצש’’ק4.51PM נרות הדלקתLONDON: 3.37PM Riddle of the Week by Boruch Kahan Find the following words in Rashi in our parshah: a אברb עברc שםd שם ועברSEND IN YOUR ONEG PICTURES NOW! mc@ markittech. com

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Transcript of Oneg Vayeshev

Page 1: Oneg Vayeshev

PAR

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AHPARSHAS VAYEISHEV: YOSEF HATZADDIK

Rabbi Boruch M. BoudilovskyRabbi of Borehamwood and Elstree Synagogue

K I N D L Y S P O N S O R E D לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה

020 8349 0321 [email protected] www.ogrstockdenton.com

With best wishes

T H I S P A G E H A S B E E N K I N D L Y S P O N S O R E D

A particularly painful time in Jewish history began in 1827, when conscription to Russian military service was enforced on underage Jewish children, as well as other minorities. These children, who were called cantonists, were drafted at the age of 12 to begin their six-year military education. After completing their studies at the age of 18, they were required to serve in the Imperial Russian army for 25 years.

The primary goal behind this compulsory military service was the integration of Jews and other non-Russian minorities into Russian society. The official policy was to encourage their conversion to the state religion of Orthodox Christianity. It is estimated that tens of thousands of Jewish boys served as cantonists, a disproportionately high number in relation to the total number of cantonists.

The cantonists experienced unimaginable cruelty. They were institutionally underfed, beaten mercilessly, verbally abused, and poorly dressed in the harsh winter. Many of them simply died.

It was the responsibility of the Jewish communities to decide which children would be enlisted. This placed the communities under huge moral pressure. Although some communities implemented a fair process, most sadly did not. The communities first enlisted the children coming from the weakest and poorest families such as orphans. The enlisted children rarely came from wealthy or powerful families. Additionally, to supply the required quota, communities often sent boys as young as seven, claiming they were 12. To prevent children from fleeing and hiding, communities

employed informers and kidnappers who caught the boys and kept them till they were conscripted.

The Yiddish newspaper, Der Yiddishe Shtral, published an article written by a former cantonist. Already orphaned of his father, he was taken at the age of nine from his widowed mother. Although as an only child he was legally exempt from conscription, a wealthy relative bribed the authorities to take him instead of his own son. Several weeks after conscription, he and other children arrived at a gathering point in Lyutzin, now Ludza. They were met by Rav Naftali Tziyuni, the Rabbi of Lyutzin, and several members of the local Jewish community who arranged for the children to be fed and hosted by local families. During their four week stay in Lyutzin, the Rav spent time with the children, offering words of kindness and comfort. He also taught them Torah, especially about Jewish figures who remained loyal to their faith despite unimaginable torture. Most of all, however, he lovingly and emotionally spoke about Yosef. He would retell the story of young Yosef who was sold to slavery by his own brothers after almost being killed by them. Nevertheless, despite feeling hurt and betrayed, he remained loyal to his family’s values rather than abandoning his past. This is why he would forever be known as “Yosef HaTzaddik.”

On the morning of departure, as the children were ready to leave, the Rav cried aloud: “Children, you are embarking on a long, hard journey. There will be many challenges and many hard tests. Children, Jewish children, you are Jews! Know and remember that you are children of Abraham, Isaac and Jacob. Remember Daniel, Rabbi Akiva, and remember Yosef HaTzaddik!”

מברכין החודשBegin to recite ותן טל ומתר at מעריב on Motsai Shabbos

OnegShabbosNorth West London's Weekly Torah and Opinion SheetsNorth West London's Weekly Torah and Opinion Sheets

For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email [email protected]

A HUGE MAZAL TOV TO ONE OF THE FOUNDING SUPPORTERS OF THE ONEG SHABBOS

בס"ד

Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

5th December '15 כ”ג כסלו תשע"ו

פרשת וישב

מוצש’’ק4.51PM

הדלקת נרותLONDON: 3.37PM

Riddle of the Week

by Boruch Kahan

Find the following words in Rashi in our parshah:

a אברb עברc שםd שם ועבר

SEND IN YOUR ONEG PICTURES

NOW! mc@

markittech.com

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AHHOME GROWN

from the Golders Green KollelThis week: Rabbi Yitzchok Firestone, Rosh Chabura

Regarding the pit, the passuk says: ...Vehabor rek ein bo mayim (BEREISHIS 37:24). The pit was empty – there was no water in it.

Rashi quotes the Gemarah in Shabbos 22a: Mayim ain bo, nechoshim v’akrabim yesh bo. There was no water in it, [but] there were snakes and scorpions in it.

Were the Shevatim aware of this issue?

Why did Yosef return to the pit after the burial of Yaakov?

How is this connected to Chanukah?

Yosef Hatzaddik was placed in the pit on the advice of Reuven. Chazal tell us that although the pit was empty of water, there were snakes and scorpions in it. The Ramban1 notes that the snakes and scorpions couldn’t have been visible, so either the pit was very deep or they were hidden within cracks and crevices. Had they been visible, when the Shevatim removed him from the pit, and found him unharmed, it would have been clear to them that he was a tzaddik and it was against Hashem’s Will to harm him. In this case, they would not have sold him to the Midyanim.

The Ramban makes no mention of whether Reuven was aware or not of the snakes and scorpions in the pit.

Many meforshim quote from the Zohar Hakodosh that Reuven was aware of the snakes and scorpions, but his intention was to save Yosef from the hands of the brothers, who were ba’alei bechirah and to place him into the hands of snakes and scorpions, who are not ba’alei bechirah. HaKadosh Baruch Hu lets ba’alei bechirah go against His wishes (kavyachol) whereas snakes and scorpions can cause harm if it is Hashem’s wish to that they do so. Reuven was convinced that Yosef was righteous and therefore Hashem would not let him be harmed.

However, the Mizrachi argues with this and suggests that Reuven was also unaware of the creatures in the pit. Since his intention was to save Yosef, and return him to his father, he certainly could not have hoped to rescue him by casting him into an infested pit. The Mizrachi proves this from a Gemarah in Yevamos2 that

1 Ramban Vayeishev 37:222 Yevamos 121

allows a woman to remarry on the testimony that her previous husband was thrown into a pit infested with snakes and scorpions.

The Midrash at the end of Parshas Vayechi3 comments that Yosef Hatzaddik revisited this pit returning from the levayah of Yaakov. The reason for this visit, says the Midrash, was to recite the brachah ‘Baruch sheasa li nes bamakom hazeh - Blessed is the One Who has a performed a miracle for me at this place’. The Meshech Chachmah4 quotes the Abudraham5 that this brachah is only said on a supernatural nes, not on a nes nistar, a nes which is within the bounds of nature. With this the Meshech Chachmah explains the juxtaposition of the two sayings of Reb Tanchum in Gemarah Shabbos6: the above saying that the pit contained snakes and scorpions and a second saying that a Chanukah light that was lit higher than 20 amos is passul.

The main nes that happened to Yosef was that he rose from the depths of the pit to eventually become a world leader. However, this nes would not require a brachah since it did not defy the laws of nature. The brachah that Yosef made was solely for the nes that saved him from the snakes and scorpions, which defied the laws of nature.

Similarly, regarding Chanukah, the main nes for Klal Yisrael was the victory of the Chashmona’im against the Greeks and the return of the Jewish ruling power for 200 years, until the Churban7. A great nes indeed, but within the boundaries of nature. The brachah of ‘Sheasa nissim’ is recited on a smaller nes, the nes of the menorah burning for eight full days, since this is a supernatural nes. For the main nes, it would suffice to light the menorah higher than 20 amos as long as it could somehow be seen. But since the brachah is on the nes of the menorah, this needs to be within 20 amos, to remind us of the menorah within the Heichal that was 20 amos high.

The Midrash8 says that it was after Yosef’s visit and contemplation by the pit that the Shevatim became worried that Yosef would start hating them and avenge all that they did to him9. They did not realise that Yosef was actually blessing HaKadosh Baruch Hu for the

3 Rabbah 100:8, Tanchuma 174 Vayeishev5 Orach Chaim 219:96 ibid7 Rambam Hilchos Chanukah perek 38 ibid9 Vayechi 50:15

nes. Why should the brothers assume this? Using the above, one can perhaps explain that since the brothers had no knowledge of the snakes and scorpions in the pit, in their view there was no miracle defying the laws of nature, therefore Yosef could not have been making the brachah ‘Sheasa li nes bamakom hazeh.’

It is incidental to note that when the passuk10 discusses Yosef being thrown into the pit it says

“Vayikachuhu, vayashlichu oso haborah” which translates as ‘they lifted him up and threw him into the pit.’ Says the Shem MiShmuel, the word

‘vayikach’ suggests a lift. This sojourn in the pit actually gave Yosef a spiritual uplift, when he realised at this point that his Tzelem Elokim was intact, and even snakes and scorpions could have no effect on him.

10 Vayeishev 37:24

Bubby’s BlogOne evening, the prayers of a poor family

were answered. There was a knock at the door, and tens of “people” stood outside.

“Who are you?” asked the father.

“I am Simchah (happiness), this is Emunah (faith/belief), over there is Joy, this is Health, standing there is Success and the tough guy over there is Power. . . We are what you requested in your prayers,” he said to the stunned family members.

“But you are only allowed to choose one of us.”

The family members were perplexed as to what would be the best choice: Success or Health, Happiness or Power . . . ?

Eventually, the father went over and said: “We choose Emunah.”

As Emunah started to enter the house, she was followed by all of the other wishes.

“What happened?” asked the astonished father. “You said that we can make only one request.” “That’s right” explained Happiness. “But wherever Emunah goes we all follow…”

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THE LIGHT OF TORAH WISDOM

Rabbi Yaakov HamerFinchley Federation

One of the more famous halachos of

Chanukah is that if the lights of the

menorah are extinguished one need

not relight them in order to fulfil the

obligation of Ner Chanukah.

This holds true even if they were extinguished during the half hour

period during which the candles should burn. As long as one put in

sufficient oil to ensure that they could have remained alight one has

fulfilled the mitzvah. The meforshim are bothered by the rationale behind

this. Why did Chazal take such a lenient stance and not require the

relighting of the menorah? It is after all a mitzvah which comes once

a year, a mitzvah which we merited through tremendous self-sacrifice

and an act which is relatively easy to do? The Bnei Yissoschar explains

that the exemption to rekindle the lights represents the entire message and

essence of Chanukah!

The menorah and its light represent chachmah - wisdom - specifically

the wisdom of Torah. One of the great differences between other

wisdoms and Torah wisdom is in the event that a person is unsuccessful

in grasping or understanding that particular wisdom. When it comes to,

for example, mathematics, physics or engineering, if a person makes a

mistake and comes up with a theory which is false, although his efforts

may be commended he has not accomplished what he set out to do. He

has arrived at an inaccurate or untrue conclusion and has not understood

the mathematics or the engineering. The wisdom of Torah, however, is

very different in this respect. Chazal say in several places that someone

who sincerely tries to engage in Torah study and does not succeed in

attaining an accurate understanding of that particular concept has

nevertheless successfully accomplished the mitzvah of Talmud Torah.

In addition to merely accruing knowledge, the mitzvah is to immerse

oneself and endeavour to understand what the Almighty wants from us.

One who is not successful in attaining an ‘enlightening’ pshat is on par

with one who has attained an ‘enlightening’ pshat. [The Maharal says

a similar idea when explaining the text of the first of the two birchos

haTorah recited in the morning. The words which Chazal choose for us to

say are la’asok bedivrei Torah – to be involved in divrei Torah as opposed

to lilmod es haTorah – to study Torah. Had that been the required text,

it would have indicated that one only fulfils the mitzvah in the event

that one was successful in grasping the knowledge with precision and

accuracy. To engage and involve oneself with divrei Torah clearly has a

different connotation.] That is what Chazal were hinting to when they

said כבתה אין זקוק לה - Kovsa ein zakuk lah, if the light goes out one need

not rekindle the flame! The light which is generated by the one with the

mistake is equal to the light generated by the one without the mistake.

This idea is an anathema to the Greek mind and its perception of

wisdom. If one can demonstrate a mistake made, how can one possibly

still say they have accomplished or succeeded in that wisdom? This

is part of the ongoing battle between Klal Yisrael and the legacy of the

Greeks. It is a battle which unfortunately has not been totally resolved

and our victory over the Greeks remains somewhat incomplete. To this

day, we are very much influenced by the Greek attitude and approach to

wisdom, even Torah wisdom. Often, we judge others and ourselves solely

by attainment and disregard the effort we have put in to trying to grasp

this knowledge and divine wisdom.

Through our continued Torah study and appreciation of what Torah

really is, may we merit a time ‘when the earth will be filled with the

knowledge of Hashem.” That will be the time when the battle will be

complete. Oz egmor, beshir mizmor, chanukas hamizbe’ach. We will then

complete, with a song, the dedication of the altar with the rebuilding of

the Beis Hamikdash!

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??Answers can be found on back page | livingwithmitzvos.comQuiz Time 1. How could the brothers even think about killing their own brother,

Yosef?

לעילוי נשמתר' אליהו בן ר' אברהם הלוי ז"ל

ר' חיים יוסף בן ר' יהודה ליב ז"ל

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4MY WEEKLY HALACHIC QUESTION

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

HA

LAC

HA

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A Summary of the Halachos of Putting On, Wearing & Removing Tefillin Part 2 Last week, we looked at the correct way to remove the tefillin from the bag, and place the shel yad on the hand. This week we look at interruptions made between putting on the shel yad and the shel rosh, and the brachah of the shel rosh.

INTERRUPTION BETWEEN THE SHEL YAD AND THE SHEL ROSH

 It is forbidden to unnecessarily pause (even silently)

between putting on the shel yad and the shel rosh.

This includes walking around or even facial or hand

movements1.

 If one spoke between putting on the shel yad and the shel

rosh, he must recite two brachos before putting on the

shel rosh (i.e. להניח & על מצות) [acc. to ashkenazim]2.

 It is permitted to pull one’s sleeve down or put his arm

into the sleeve of his jacket between putting on the shel

yad and the shel rosh3. Some refrain from doing so in

order to minimise the interruption4.

 Kissing the shel rosh before putting it on is not considered

an interruption5.

 The above is true [that one must not make an interruption]

even when putting on the tefillin without any brachah, e.g.

Rabbeinu Tam tefillin, on Chol Hamoed, etc.6

 Similarly, no interruption may be made between the

brachah on either tefillin and its tightening7.

ANSWERING KADDISH, KEDUSHAH ETC. Â If one hears a brachah, Borchu, Kaddish and kedushah

between putting on the shel yad and the shel rosh, he

should not answer8.

 If one did answer to one of the above, he should repeat

the brachah on the shel yad before putting on the shel

rosh9.

 Rav Moshe Feinstein, zt”l, holds that it depends what

one answered: If one answered אמן יהא שמי רבה... or ברכו

– he should not repeat the brachah. If one answered any

1 מ"ב ס"ק כט. וכ"ז לכתחילה, אבל בדיעבד אם עשה כן אינו חוזר ומברך. 2 רמ"א סי' כה סעי' ט.

3 ולא הוי הפסק כלל כיון שכל שעוסק בענין תפילין אין זה הפסק. והשע"ת סי' כז ס"ק א הביא שי"א שצריך לכסות את הש"י משום "לך אות ולא לאחרים".

4 פ"ת סי' יד בשם האדר"ת זצ"ל.5 בשו"ע סו"ס כח הביא מנהג נישוק התפילין בעת הנחתן. ואג"מ או"ח ח"ד סי' י

מיקל בזה שלא נחשב כהפסק. 6 מ"ב סי' כה ס"ק כח ולו, שעבירה היא להסיח ביניהן דלעולם צריכים סמוכין

ותכופין זל"ז. 7 מקור חיים החדש.8 שו"ע סי' כה ס"י.

9 מ"ב ס"ק לו עפ"י הלבוש ומג"א.

other brachah (on a tallis, tefillin etc), he should repeat

the brachah10. Some are lenient if he answered Amen to a

brachah on tefillin11.

 Although the minhag is to wrap the tefillin strap around

the arm seven times before putting on the shel rosh, if

one hears the chazzan about to start Kaddish, he should

rather make one or two wraps to secure the shel yad, and

immediately place the shel rosh on in order to be able

to answer. He should finish wrapping the shel yad after

Kaddish12.

 If one is about to start putting on his tefillin when they

start Kaddish, he should wait until the end of Kaddish

before putting on his tefillin13.

TOUCHED THE ARM Â Some Poskim hold that just as when one touches part

of the body that is normally covered, he is required to

wash his hands, so too, if one touches the arm [above

the elbow] while putting on the tefillin, he should wash

his hand14. This should be done after the placing of the

shel rosh.

 However, many Poskim contend that since it is being

touched for a mitzvah purpose, and is normally uncovered

for the mitzvah, one need not wash his hands15.

PUTTING ON THE SHEL ROSH Â Some write that one should hold the tefillin with one’s left

hand and the knot and strap with one’s right hand (for a

right-handed person)16.

 It is permitted to hold the strap/knot when putting on the

shel rosh even if by doing so one causes the actual tefillin

10 אג"מ או"ח ח"ב סי' קי.11 דהוי האמנה על מצות תפילין, שו"ת בנין עולם סי' ה, קצשו"ע סי' י ס"ח.

12 מאמר מרדכי במ"ב ס"ק לח.13 דיש לחוש לסוברים דשומע גם הוי הפסק. כ"כ בשדי חמד אס"ד מערכת ה ס"ס

יב.14 סידור יעב"ץ עמ' כח, פרמ"ג סי' צא א"א ס"ק ג. וכן נהג הבעל הקהלת יעקב

והחזו"א והגר"מ שטרנבוך שליט"א בתשובות והנהגות.15 כ"ה באות חיים סי' כז אות יד ובשלמת חיים סי' לב, הגרש"ז זצ"ל בהליכות

שלמה. 16 של"ה הק' מצות תפילין עמ' ריא ע"ש הטעם לזה.

box to hang down17. Some

refrain from doing this18.

 The brachah on the shel rosh should be recited only after

the strap and box are actually resting on his head, but

before tightening it19. The brachah should not be said

whilst it is still in the air high above his head20.

 One should make sure that the head is covered whilst

saying the brachah21.

 Only after making the brachah should the strap be

tightened on his head in the correct position [see Part

3]. One should now say “ברוך שם......” (for those that have

the custom to do so).

 If one said "שם before finishing securing the "......ברוך

shel rosh in the correct position, it might be necessary to

make a new brachah on the shel rosh22.

To organize a digital slideshow on the halachos of tefillin, haircuts and more for your shul, yeshivah, school, contact: [email protected]

17 ט"ז הובא במ"ב סי' מ ס"ק ב כיון שזה צריך הנחתן.18 של"ה הק', בן איש חי פ' חיי שרה.

19 כי ההידוק הוא מצות הקשירה, מ"ב סי' כה ס"ק כז.20 כיון שצריך לברך עובר לעשיתן. מ"ב סי' כה ס"ק כז.

21 מ"ב סי' כה ס"ק כז עפ"י הפרמ"ג.22 מ"ב סי' כה ס"ק כא "והעולם נכשלין בזה".

Page 5: Oneg Vayeshev

??Answers can be found on back page | livingwithmitzvos.comQuiz Time 2. Who took Yosef out of the pit (37:28)?

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5 A 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. H

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In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedakah. In Section B, we focused on the mitzvah min haTorah of tzedakah, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedakah including the obligation not to ignore the requests of an ani. In Section C, we discuss the laws relating to the custom of ma’aser kesafim - donating 10%-20% of your income, starting with the two primary sources and the ma’aser kesafim calculations including gifts, capital gains, pension and social security benefits.

Section C - Ma’aser KesafimChapter 3 - Income and Profits

A UK CHARITY TAX RECLAIMS.

1. Current tax regulations in the UK enable you to receive a tax refund on donations to charity. This refund is divided into two categories, a basic rate tax reclaim and a higher rate tax reclaim.

The example below is based on UK tax law as of April 2014.

2. Basic rate tax reclaim:

a. A basic rate tax reclaim enables a charity to reclaim from HMRC 25% of a net donation, so long as the benefactor has paid that amount in taxes. For example, if you have donated £1,000 to Achisomoch, then Achisomoch can reclaim an additional £250 from HMRC, as long as you have paid at least £250 in taxes for that year.

b. According to some opinions, the amount of tax reclaimed by your charity company on your donations is considered part of your income, just that instead of coming directly to you it goes into your charity account. Therefore, all this repayment can be considered as part of your ma’aser kesafim donation to tzedakah.

c. Thus, when separating your ma’aser kesafim, you can pay only 80% of that liability to the charity company, as the remaining 20% outstanding of your ma’aser kesafim is reclaimed by the charity company and paid into your account.

d. Furthermore, you are liable to separate ma’aser kesafim on the amount of tax reclaimed by your charity company on your donations, since it is considered as your additional income. See the example below 4 which will clarify what has just been said.

3. Higher rate tax reclaim

a. A higher rate tax payer, can reclaim for his own personal use 20% (or 25% for the highest tax bracket) of his gross donation. This refund is in addition to the basic rate tax refund claimed by the charity.

b. The amount of tax reclaimed by you through your UK tax return, whether received as a tax refund, or as a reduction in your tax liability, is considered as your additional income, and thus that amount is liable to ma’aser kesafim.

4 The following example will illustrate these calculations:

Gross income: £100,000

Net income after 40% tax: £60,000

Ma’aser kesafim liability, for example, 10% of £60,000: £6,000

Cheque to Achisomoch of the £6,000 liability: £4,800

Achisomoch then reclaims the basic rate tax of £1,200, which is 20% of your gross donation of £6,000. Therefore your Achisomoch balance is now £6,000, which represents the full 10% ma’aser liability of your £60,000 net income.

If you are a 40% higher rate taxpayer, you are also able to reclaim from HMRC £1,200 (20% of the gross donation of £6,000). Or if you are a 45% higher rate taxpayer, then you are able to reclaim from HMRC £1,500 (25% of the gross donation of £6,000).

5. Since we consider that HMRC has now repaid you £2,400, £1,200 to Achisomoch (for the basic rate tax rebate), and £1,200 in your reduced tax liability, therefore you must donate an additional £240, representing the 10% ma’aser kesafim liability on this new income.

6. However, according to other opinions, the basic rate tax rebate from HMRC to the charity company is not considered as your income. Therefore:

a. it is not part of your ma’aser kesafim, and thus you would need to donate the full £6,000 in the above example, rather than 80% at £4,800.

b. it is not considered as part of your income liable to ma’aser kesafim, and thus you would not need to separate additional ma’aser kesafim on the basic rate rebate.

To Be Continued ....

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??Answers can be found on back page | livingwithmitzvos.comQuiz Time 3. Whose is the only birthday mentioned in the Torah and what

happened then?

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נלב''ע כ'א חשון תשמ"ות.נ.צ.ב.ה

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AHPARSHAS VAYEISHEV – WE MAKE A

DIFFERENCE!

Rabbi Zvi GefenAish UK

In this week’s parshah we have a number of examples of spiritual tests and we see that the Torah looks at these events very differently from the way we do.

We read about the nisayon of Yosef Hatzaddik with the wife of Potiphar. We learn how severe the test was from Chazal: The passuk says “The sea saw and split”. The Midrash says, “What did the sea see? It saw the aron of Yosef.” Chazal are saying that Krias Yam Suf, the splitting of the sea, happened in the merit of Yosef’s triumphing over his test.

Chazal teach us that Yosef overcoming the nisayon, the test, and running away, was so difficult, so against the nature of a person that it was the catalyst for Krias Yam Suf - the ultimate shelo k’derech hateva (outside the natural order) occurrence.

So how was he able to overcome this test?

The Gemara famously says in Sotah that Yaakov Avinu came to Yosef in a vision and said, “You should know that there are 12 stones on the breast plate of the Kohen Gadol for the 12 Shevatim. Every stone is a different colour, corresponding to the colour of the flag of each shevet. One of these stones is Yosef. Do you want it to say that you were an immoral person?”

It’s surprising that this is what Yaakov had to tell Yosef. Couldn’t he have just told him, “What are you doing? It’s not allowed, banned in our society?”

It wasn’t enough for Yaakov to come to Yosef in a vision and caution him not to do the wrong thing. Yaakov Avinu was telling Yosef that every tribe has a different purpose, and Yosef’s purpose in the world was holiness, kedushah. “This is not just a local event,” Yaakov was telling him. “There’s a lot more at stake here. What’s at stake is the entire essence of Yosef.” Without invoking that, he could not have convinced Yosef to overcome the test.

I always wondered if we could trace back the lesson that Yaakov taught Yosef to any earlier incident. Where was he taught this lesson? This year I received this beautiful vort said by Rabbi Levin (assistant rabbi at Aish Kodesh, USA)

In parshas Vayetze, Yaakov is on his way to his uncle’s house. As he travels, Yaakov falls asleep in the place where the Temple would be built

While sleeping he dreams of angels ascending and descending a ladder which was set with its foot on the Earth and its top reaching to the Heavens.

What message is Hashem giving Yaakov at this delicate, sensitive moment of his life?

Each one of us has probably felt the same feeling at some point in our life. Some of us might be feeling it right now - a feeling of darkness and

loneliness. Perhaps we are struggling with an unsuccessful business, no place to turn, no place to look. We might feel this in a relationship, a feeling of loneliness or abandonment.

When Yaakov wakes up, he makes an interesting comment. “And Yaakov said “achen” - surely Hashem exists in this very place, but I was unaware.” The Artscroll Chumash defines the word “achen” to mean

“surely”.

However, there is another understanding of the word ”achen”. Not in the simple meaning, but in the hint behind this word, concealed within each letter of the word “achen”.

Rav Shimshon Ostropoli explains that the word ”achen” is actually an acronym.

Yaakov was sleeping at the place where the Beis Hamikdash would be built. He was lying directly below Hashem’s Throne of Glory, beneath the very legs that upheld the kisei hakavod.

In the book of Yechezkel it explains that on Hashem’s throne there are four faces. One of a lion (aryeh), one of a keruv (one of the keruvim), the third the image of an eagle, a nesher and the fourth is a picture of Yaakov, the face of the Jewish people. Yaakov was saying “achen” I always knew that these three creatures (the Aryeh, Keruv and Nesher) were on the throne but “anochi” me as well, (the yud representing Yaakov) lo yodaat -

“I never knew was a part of the throne.”

He didn’t realize that he himself was the fourth leg. In this moment he realises his own worth.

Hashem was showing Yaakov Avinu how much potential he had. He showed him the tremendous heights that he could reach. Yaakov says, “I didn’t realize my actions have ripple effects in the World Above.”

The truth is, if you look at Gemara Chagigah which records the four legs of the Kisei Hakavod, it does not say that Yaakov is the fourth leg but rather that the fourth leg is Adam – any person. Each one of us has our image imprinted on that fourth leg.

Each one of us should see ourselves imprinted on the Kisei Hakavod. This is both a daunting realization and an empowering message. We have the ability to shake the world above and make waves in Heaven.

We have to internalize how powerful our actions are and how high they can reach. If we can just take this idea to heart and realize how far reaching our speech, our thoughts, our actions can be, it will drive us to do only good.

Rabbi Tzaddok HaKohen says that part of the mitzvah of emunah is that just as a person needs to believe in Hashem, so too do they need to believe in themself.

We need to be confident in ourselves, confident in our actions - how we act really does make a difference.

Hashem is counting on us to bring Moshiach.

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S P O N S O R E D

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RMILLER’S MUSINGS VAYEISHEV

Rabbi Shimmy MillerRebbe at Manchester Mesivta

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A PERSON SHOULD BE WILLING TO GIVE UP ALL HIS TOMORROWS FOR ONE TODAY SO THAT HE DOESN’T END UP WASTING ALL HIS TODAYS ON ONE TOMORROW

Rabbi Yonasan RoodynAish UK

When viewing Yaakov’s life it seems it was one full of suffering, trials, tribulations and pain.

Chazal in fact divide these incidents into four main tests: Eisav’s pursuing him after ‘stealing’ his brachah, his having to deal and contend with all the deception in the house of Lavan (something totally antithetical to his way of life), the awful episode with Dina in Shechem and finally believing for many years that he had lost his beloved son Yosef. We are told that each of these ordeals corresponds to one of the four exiles that the Jewish people have been through, which means that our Galus, Galus Edom/Rome, is the one that matches with the suffering Yaakov had to endure when thinking that Yosef had been killed.

If that is the case, then what are we to learn from this? What lessons can we glean from the knowledge of that period in Yaakov’s life, whilst in that very exile which it parallels? And how indeed does one relate to the other?

Out of all Yaakov’s adversities, the longest and perhaps hardest was the one he faced with the perceived demise of Yosef. Not only did he lose his most cherished child, with whom he shared a special bond, but he was the one who seemingly brought it upon himself after Yosef followed

his instructions to go and ascertain the welfare of his brothers. Can one imagine the torture that was inflicted on him, thinking that he was in fact the one who was culpable for this tragedy? This is one facet of this trial that surely caused Yaakov tremendous anguish. But added to all this was the final element of his heartache which was that, as he perceived it, there would be no end to this pain. It was not something that could end, nor dissipate, death is final and unremitting. And due to it being based on erroneous facts it was a grief in which there could never be any genuine closure for Yaakov.

This is what we have to understand about the Exile we are now experiencing. It has been impossibly long and impossibly painful, and it is all too easy to give up hope of it ever ending. Deep down we know that we are the only ones to blame for the terrible calamities that have befallen us and for its continued existence. The Jewish people have been expelled, tortured, and massacred for centuries and there are those who may lose faith in a final redemption. But if we understand that this is how it was meant to be, an exact parallel to the anguish that Yaakov went through with his adversity, perhaps we can live through all the suffering and sorrow of this painful Exile with the knowledge that, just like Yaakov’s reunion with Yosef, there will be an end, no matter how impossible it seems, and we too will be reunited with our Father’s loving embrace.

May we all merit to see Moshiach this Shabbos.

The Gemara in Sanhedrin 98a relates a remarkable story that is relevant to every day of our lives.

Once, Rabbi Yehoshua met Eliyahu Hanavi entering the cave of Shimon

bar Yochai. Rabbi Yehoshua ben Levi asked the Prophet, “When will the

Moshiach come?” For Eliyahu Hanavi is the one who will announce the

coming of the Moshiach.

Eliyahu replied, “You should ask that question of the Moshiach

himself.”

Having learned from Eliyahu where the Moshiach could be found,

Rabbi Yehoshua ben Levi set out for that place and met him. This

was their conversation: “Peace unto you, Master and Teacher,” Rabbi

Yehoshua greeted the Moshiach.

“Peace unto you, son of Levi,” the Moshiach replied.

“When will my Master appear?” Rabbi Yehoshua inquired.

“Today! Even today...” the Moshiach replied.

Full of happiness and joy, Rabbi Yehoshua ben Levi returned to Eliyahu and told him what the Moshiach had said. Thereupon Eliyahu explained to Rabbi Yehoshua that the Moshiach was speaking of the word “today” mentioned in our verse: “Today - if you will hearken to my voice.”

This Gemara has such a powerful message for us, as the Mishnah says in Pirkei Avos, ‘If not now, when?’ All too often we push off opportunities that come our way thinking that there will be time tomorrow. Tomorrow never comes, and these opportunities may never return.

As the Alter of Novardok once said, “A person should be willing to give up all his tomorrows for one today so that he doesn’t end up wasting all his todays on one tomorrow.”

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s 1 They viewed him as a rodef, someone who was coming to endanger them. The halachah is that when faced with someone who wants to kill you, then you should kill him first.

2 Rashi explains that is was the Shevatim who took Yosef out of the pit. However, when reading the passuk the implication is that the Midyanim took him out (see Chizkuni). Rashi (MATOS, 31:6) brings that this is why

Pinchos, a descendent of Yosef, went to fight the Midyanim and take revenge on them for their part in the selling of Yosef.

3 It was Paroh at the end of the parshah (40:20). It is perceived as a special day and was celebrated by a feast where prisoners were reviewed and some were granted pardons. In this case it was the butler who was freed from prison.

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.If your shul has any leftover Oneg Machzor Companions please contact [email protected] to request a pickup

COVER RIDDLE ANSWERa 37:2 the brothers are accused of eating ever

min hachai

b 39:14 the wife of Potiphar told her husband that Yosef was from Bnei Ever

c 38:24 Tamar was the daughter of Shem

d 37:3 Yaakov had learnt in Yeshivas Shem Ve Ever

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AHVAYEISHEV – JEWISH RENEWAL

Ben ThwaitesEducational Director at Forum for Jewish Leadership

Our parshah this week is replete with some of the most potent and potentially destructive forces that we, as individuals, have to deal with. Not only do we have sibling rivalry, but we also find an expression of the toxic aspects of selfish drives when it comes to forging marital and family relationships.

In the middle of the account of Yosef, the Torah abruptly turns its

attention to one of several shidduch stories of the Abrahamic period

which is both descriptive and informative, but sadly this one does not

work out well. In summary, Yehuda leaves the family clan, finds a wife,

has children, the children marry, but then it all starts to go very wrong.

First, tragedy strikes with Yehuda’s oldest son dying, then his second

son dies, then Yehuda’s wife dies, and ultimately Yehuda himself has an

unusual meeting with Tamar (who had been married to his sons). A very

strange and unfortunate set of events to say the least.

There is a great deal to expound here, but we will focus on just two

very crucial pesukim. At the start of this narrative we are told that:

“…Yehuda went down from his brothers and turned away unto an

Adullamite man…Yehuda saw the daughter of a prominent merchant…

and he married her.”

A close reading and analysis of these verses provides strong clues as

to the recipe for disaster that struck Yehuda and his family.

Yehuda went down from his brothers – he left their way of life, their

good practices, he dropped in his greatness;

[he] turned away – he found a new set of values, those of the Adullamite

man, not the path of the Avos;

Yehuda saw – he came across beauty, on which he placed too much

importance;

the daughter of a prominent merchant – she was wealthy, upon which

he also placed too much importance.

Yehuda allowed himself to drop from the central role he had amongst

the brothers, to a man who focussed inappropriately on wealth and

beauty (Midrash Rabbah, Rashi, Ramban, Daas Zekeinim, Ohr Hachaim,

and Malbim). The Torah emphasises these issues in relation to how he

proceeded in choosing a spouse. We later find Yehuda choosing a wife

for his son, and following the sons’ obsession with beauty they also

die (Rashi). This suggests a continuation of these negative traits - the

apple does not fall from the tree as it is often said. The premature death

of Yehuda’s sons powerfully drives home the futility of this approach.

Yehuda was a great man, with great lineage, but it is still possible to lose

one’s way and be overrun by desire for superficial pleasures of wealth

and beauty. It is this danger that lurks inside all of us, that the Torah

wishes to warn us about.

These mistakes become even more pronounced when compared to

the two prior descriptive shidduch stories that we have already seen in

the Torah, that of Yitzchak and Rivka and Yaakov and Rachel. Great care

and attention was taken to ensure their spouses came from the right

families and that they had the fine qualities needed to join in partnership

with the Avos. The Torah spends countless pesukim mapping out these

partnerships and of course this is where Yehuda went so dreadfully

wrong. He was adrift from his family, and susceptible to temptations that

feel good but if mishandled, ultimately bring us away from Truth and

long term happiness. These tests remain with humanity, and the Torah

demands of us to stop and consider our life decisions and ensure we do

not allow ourselves to be led astray. This particular struggle is a nuanced

one, however, as the Torah clearly does give significance to beauty and

wealth, but only when channelled correctly.

Perhaps however there is an even more profound message here –

Yehuda’s return to favour. After his embarrassment from the incident

with Tamar, eventually he seems not only to learn his lesson, but to play

a crucial role in the dialogue with Yosef and the protection of his brother

Binyamin. We also know that the union with Tamar is said to be the

start of the Messianic line and further still his is the very name by which

we are called – Jews, ie Yehudim. What could be more of a privilege? If

Yehuda could lose his way, then we can too, but more importantly our

name symbolises our vision of hope, return and renewal to the paths of

Truth and eternal ways. There is hope for us all.