onegshabbos age pecial north west london’s weekly … · of the shevatim as demonstrated by their...

ACCEPTING THE CENTRALITY OF TORAH

Rabbi Danny Kirsch | JLE

BY BORUCH KAHAN

As this week is Shavuos when we lein Megilas Rus, this riddle involves both that and Parshas Bamidbar and is a bit more tricky, so it’s just as well that you have

three days to find the answer!

There are two Pesukim in this week‘s Sedra that have the same three names in them, but they actually only refer to two people. In Megilas Rus the same

two names are used to refer to two different people and the third name in those Pesukim in Bamidbar is a person but in Rus it refers to a place.

Any comments can be directed to [email protected]. Answer on page 14.

Riddle of the Week

For questions on Divrei Torah please contact the Editor in Chief, Rabbi Yonasan Roodyn [email protected]

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Special 16 Page Shavuos Edition

OnegShabbos

11th June 2016 | ה’ סיון תשע”ו | פרשת במדבר

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פרשת במדבר / שבועות

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פרקי אבות פרקי אבות: פרק ו’

see back pagePirkei Avos

The Rambam1 explains that Ezra was mesaken that we should not read the tochacha of Bechukosai immediately before Shavous nor the tochacha of Ki Savo immediately before Rosh Hashanah. The Gemara2 explains that these are times of judgement3 and that it is inappropriate for the beginning of a new year or season to start by leining a list of painful curses. The present accepted cycle of leining for the year insures that there is an additional distance from the tochacha and that in the case of Shavuos the Sedra of Bamidbar always precedes Zman Matan Toraseinu.

The Meforshim give various suggestions and insights as to the messages we can learn from and the connections between Parshas Bamidbar and Kabbalas HaTorah.

In Parshas Bamidbar we learn about the formations and way that Klal Yisrael travelled in the midbar, the Chidushei HaRim suggests that the way in which each shevet had its unique place throughout the forty year sojourn in the wilderness, and how every family

1 HilchosTefillah13:22 Megillah 31b3 See Rosh Hashana 16a

had their own space within each of the shevatim. This ensured that everyone knew and respected their own unique place, with an absolute acceptance that whenever they travelled, the Mishkan,with the Aron holding the Torah was in the centre at all times. The knowledge that each individual has their own place and role allowed, which should also allow one to respect and appreciate his neighbours place and contribution as well. This awareness was akin to the unity that they experienced at Har Sinai ke ish echad be leiv echad.

R Yaacov Kamenetzky zt’’l points out that it would appear that giving each shevet its special flag and independent symbol could lead to greaterindependence and rivalry between the shevatim rather than unity ,we often see countries proudly displaying their own flag to show differences andunique characteristics and using their flag assymbols of independence! However he explains that post Kabbalas HaTorah, Klal Yisrael could confidentlyshowandaccepttheuniquedifferencesof the shevatimasdemonstratedbytheirownflags.This is because everyone accepted the centrality of Torah and they all agreed to be subservient to the authority of Torah as expressed through traveling in the midbar with the Torah always in the centre.

Showing differences and accepting differentroles is beautiful, fulfillingand uniting providing we all agree to the dictates of Har Sinai and see this at the centre of our lives at all times. Only then can we can continue to live and experience Kabbalas HaTorah as one person with one heart!

??livingwithmitzvos.com PA

RSH

AH

QUIZ

TIME

1. What is the theme of Parshas Bamidbar?

T H I S P A G E I S S P O N S O R E D

PARS

HAH

PERFECT NUMBERS Rabbi Dr Julian Shindler | Director of the Marriage Authorisation Office, Office of the Chief Rabbi

2

Perfect numbers are defined as the set of positive integers which equal the sum of their positive divisors. The first number that satisfies this condition is six (6 = 1+2+3). The next perfect number is twenty eight (28 = 1+2+4+7+14). The series continues 496, 8128, 33550336....

Six is the number of Creation and

represents a state of completion.

Classical philosophers and

theologians suggested that Hashem

opted to create the world in six stages

because six is a perfect number.

(Convention has set the number of

hours, minutes and seconds in each

day to be multiples of six.) Six also

occurs in other significant ways -

the Torah records that 600000 adult

males over the age of twenty left

Egypt at the exodus and, according to

tradition, there are 600000 letters in

the Torah.

In the opening chapter of the Torah,

only day six is called ‘Hashishi’ – the

sixth day – which the Rabbis said,

alludes to the sixth of Sivan, the day

on which the Torah would be given to

the Jewish people at Sinai. Judaism

regards the Torah as instrumental

in bringing שלימות – perfection - to

the whole of existence. Interestingly,

Rabbi Yehudah Hanassi’s compilation

of the Mishnah is subdivided into six‘

‘orders’.

Twenty eight is another number

that seems written into the laws of

nature. The lunar month, which largely

defines ‘Jewish’ time, approximates

to 28 days and this is on average

the length of the menstrual cycle.

Likewise, pregnancy approximates

to 40 weeks which is (28x10) days.

Intriguingly, the introductory verses

of both Bereishis and the Aseres

hadibros contain 28 letters.

Once every 28 years, at the vernal

equinox, the sun is positioned in

the exact alignment as it was at the

Creation. This always occurs on a

Wednesday (ie: the fourth day of

Creation) in the month of Nisan. A

special blessing on the sun, ברכת

was instituted by the Rabbis to ,החמה

be said at this time and this is thus

recited only once every 28 years.

Birkas HaChamah was recited

last in 5769, on erev pesach. Some

view the co-incidence of Birkas

HaChamah with erev pesach as

especially propitious as Pesach is the

festival of redemption. 5769 was the

last occasion before the year 6000

when Birkas HaChamah and erev

pesachco-incide.

The significance of 496 is less

obvious,but,considerthis:Avrohom

is the only biblical character to be

chargedbyHashemto“beperfect“-

תמים - ( Bereishis 17: 1). Arguably,

the defining, existential moment

when Avraham achieves this epithet

is at the Akedah when he prepares to

offer Yitzchak as a human sacrifice.

At this juncture, an angel of Hashem

intercedes to stop the test and calls

to Avraham, uniquely repeating his

name .אברהם אברהם in gematria is the

numeric equivalent of 496 – a perfect

number!

??livingwithmitzvos.com SH

AVUO

S

QUIZ

TIME

1. What are the different names for Shavuos?

07860 017 641SHAILATEXTDO YOU HAVE A SHAILA? ASK THE federation

THE CORRECT APPROACH TO TORAH

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

Rabbi Name | Rabbi Title FEDE

RATIO

N

Rabbi Dovid Roberts | Rav, Kehillas Netzach Yisroel & Director of Education, Federation

3

Shavuos is a surprisingly complex yom tov once one scratches beneath the surface. Despite our familiarity with it as Matan Torah, the Torah itself variously seems to studiously avoid ascribing any name to the yom tov at all, and when it does deign to do so, it does so within the context of a celebration of the harvest and/ or the newly ripened crops! In Parshas Mishpatim it is חג הקציר quite literally the harvest festival, whereas in Parshas Emor, it is the only yom tov referred to merely as מקרא קודש, all the others being identified by names that highlight their essential character. It is a glaring, and clearly deliberate omission. There it is viewed within the context of bringing a מנחה חדשה , a קרבן from the new crop, which in turn triggers the bringing of other korbanos, as a result of על הלחם

the שתי הלחם, which are apparently the central focus of this nameless yom tov.

By way of contrast, in Parshas Pinchas, it

is boldly introduced in the opening words of

the passuk as יום הביכורים,herewearefinally

given a clue, yet it is only seems to identify

it with a celebration of the success of the

harvest, a “day of the newly ripened produce”.

We wait until Parshas Re’eh to hear the

yom tov explicitly given the name we know

it as – Shavuos. Yet even then, it remains

oblique, we are told to count seven weeks,

then celebrate the Festival of Weeks.

It turns out that the elusive nature of this yom

tov actually stretches beyond its identity and

essence, to something as basic as it’s date.

To be precise, it doesn’t have one! Well, not

strictly speaking anyhow. For this is actually

the only yom tov that is not determined by

afixeddate, as theGemarapoints out1 as it

all depends on whether Nissan and Iyar are

“full” or “missing” months, ie whether they

contain 29 or 30 days, so you have 3 options

on the Shavuos “menu”, 5th, 6th, or 7th

Sivan. This Yom Tov relies on the distance

from Pesach (50 days) to trigger its onset.

The astonishing conclusion one must draw

from this, is that whichever opinion one

follows in the famous machlokesintheGemara

in Shabbos as to when exactly the Torah was

given (6th or 7th of Sivan), it is entirely feasible

and proper Min Hatorah to celebrate Shavuos

on another date. Indeed, the Rivash2 accepts

1 Rosh Hashana 6b 2 Teshuvos 96

this as being the correct approach, to see it as

a celebration of the completion of the Omer,

which,oncewehaveafixedcalendarhappens

to coincide with the date of Matan Torah

according to the opinion of the Rabanan. (see

famousquestionofMagenAvraham494:1).

Rav S R Hirsch in an essay3 explains

the significance of the connection between

Shavuos and Mattan Torah being revealed

exclusively in Torah Sheba’al Peh, indicating

to us that if one only accepts the Written

Torah chas veshalom, one has no reference

point to Torah at all, and, by implication, never

had a true Kabbalas Hatorah! Perhaps one

can add, that conversely, if one does accept

the authority of Chazal, one has no need of

tying Kabbalas Hatorah toaspecificdate,as

it becomes a daily acceptance, a constant

companion to our every waking moment.

The Maharsha4 in an astounding comment,

sees the significance of having completed

theSefiraperiod, having fostered the correct

approach to Torah and purified themselves

from the tumah of Mitzrayim, as the yirah

the must precede the chochma. This Avoda

is what we celebrate every year, for, in his

immortal words, the yiras shamayim that we

generate is more significant than the events

of the subsequent day when we were actually

given the Torah! And so, for all time, the date

of Shavuos is set, as the day we celebrate the

achievement of integrating tahara and yirah

into our lives, enabling us to have the correct

approach to Torah.

3 Collected writings vol.14 Avoda Zara 3a


RSH

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QUIZ

TIME 2. Why do we almost always read Parshas Bamidbar before Shavuos (Shulchan

Aruch O.C. 428:4)?

1:00-2:30 AM M. Gertner & J. Faith: ‘ברכת התורה’2:00-3:00 AM Eli Flax: מס’ מכות: חזרה

2:15-3:20 AM Rabbi Tugendhaft: מס’ סוטה: חזרה

תיקון ליל שבועות לימוד תורה ברבים חבורות

SHAV

UOSSEFIRAS HAOMER, SHAVUOS

AND YERUSHALAYIMRabbi Yoni Golker | Assistant Rabbi for St John’s Wood Shul

4

The last seven weeks have been a time of spiritual growth. As we counted each day of Sefiras Haomer we were presented with daily opportunities to climb 49 levels, each day acquiring the spiritual strength to be ready to receive the Torah.

In recent years we have become accustomed to the privilege of being able to easily visit the Kosel and pour out our hearts to Hashem at this holy site, something that was not readily available to previous generations. I remember how my own Zeida z’’l never had the chance to visit Eretz Yisroel and the excitement when hefinallybookedhisfirsttrip,wellinadvance.Sadly he passed away several months before he was due to travel. Every time I go to the Kosel,IthinkofhimandreflectonhowluckyI am to have this opportunity, and also on the sacrificesofallthosewhomadethispossible.

The Midrash relates that Rabbi Akiva was once giving a drasha, and his students started to fall asleep (some things never change!). To wake them and inspire them to listen to him, he asked, “Why did Esther merit to rule over 127 provinces?” He answered, “Let [Esther,] the descendant of Sarah who lived 127 years, come and rule over 127 provinces.” There are many well-known commentaries on thisanecdote, explaining in particular why Rabbi Akiva chose to say this, however I want to share an insight that I think relates to Sefiras Haomer, Shavuos and Yerushalayim.

We know that these students were those who perished during the Sefira. We are told that this was because “they didn’t accord each other FULL respect.” Elsewhere, the Midrash saystheywereselfishwiththeirTorah in that they didn’t spread it throughout Israel and the Jewish people. If we recall the historical context, these students comprised the 1st generation

after 2nd Beis Hamikdash was destroyed. They looked at themselves and thought, “who are we?” We are acquainted with the notion of Yeridas hadoros, and automatic descent of the spiritual levels of successive generations and perhaps also the destruction of the Beis Hamikdash caused them to feel despondent; They regarded themselves as of little worth and thus not only did they not respect each other, they didn’t respect themselves and didn’t feel their Torah was worth disseminating.

The Mabit(MosesbenYosephdiTrani-16cent. Tzefas) says in his Beis Elokim, who are we to think that our prayers for the advent of Moshiach should be answered? If all those tefillos of the the Tannaim, Amoraim, Geonim and Rishonim were not answered? Why should ours be?

The answer is, he explains, that prayers are cumulative, in other words our prayers are added on to all the tefillos of previous generations. Everything accomplished is the combined efforts of the Jewish people. Weought to imagine that all the prayers of the past total 99% of the prayers required and all we ourselvesneedtodoistoofferthefinal1%.Heoffers the famousanalogyof themidgetwhoon his own cannot see far, but when seated on the shoulders of a giant, can see everything easily and indeed his view extends further to that of the giant. Rabbi Akiva students perceived themselves in living in a vacuum. They witnessed the destruction of the Temple and the loss of the former generations and failed to recognize that each generation is inextricably linked to its predecessors, and that both they and their Torah were important, and they were important.

Rabbi Akiva accordingly explained to them, that they were in a similar position to Esther, who likewise had been part of the firstgenerationafterthedestructionofthe1stBeis Hamikdash. She, however was able to realise that she was not disconnected from her ancestors, she comes from Sarah Imeinu, and is linked to her rich heritage. That’s why he

chose to share this with them to “wake them up”; perhaps not literally, rather to awaken them to a realisation of whom they were and oftheself-respecttheyneededtoacquire.

No single generation creates Klal Yisrael, but rather, we represent another link in the chain of 3328 years since the giving of the Torah, hence if we do merit redemption, it is by virtue of the combined merit of ourselves and all the generation preceding us. On Shavuos we need to recognize this and we stay up all night learning, bearing in mind that we are here to keep the Torah we have received from our ancestors alive and to transmit it faithfully to our own descendants.

In a simiar vain, possibly this is why Yerushalayim is also called Netzach. It’s attached to eternity from the beginning, from the Avos, until the advent of Moshiach. It’s a place to unite all Jews eternally. We are the guardians of this great chain of Jewish History.

OnthefirstShavuos, when we received the Torah, we are told that that the Jewish people were encamped around Har Sinaiinaunifiedmanner. Rashi comments that the verbs for they arrived (ba-u), they journeyed (va’yis-u), they arrived (va’yavo-u), and they encamped (va’yachanu) are all plural. Suddenly, when the pasuk states: “Israel encamped there”the, Torah uses a singular verb (va’yichan). In a famous comment, Rashi notes that the encampment at Sinai was “like one man with one heart” (k’ish echad, b’lev echad), although until that point every encampment had been with some complaint or dispute the people of Israel united and grew spiritually over the 7 weeks of preparation thus meriting to receive the Torah. Chazal also describe that the souls of all future generations of the Jewish people were present at Ma’amad Har Sinai, again echoing our link to this event.

May we be merit the achievement of total unity, employing the merits of this period, and the merits of Yerushalayim to allow us towitness the final redemption ofMoshiach speedily in our days!


AVUO

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QUIZ

TIME

2. Why is this festival called Shavuos that either means “weeks” or “oaths”?

12:45 AM Brendan Stern1:45 AM R’ Moshe Levy2:45 AM R’ Avi Hill

תיקון ליל שבועות לימוד תורה ברבים

שיעוריתורה

SHAV

UOSTHE JOY OF SHAVUOS

Rabbi Shimon Glickman | Director of Communal Activities, JEC Leeds - Leeds Kollel

5

Shavuos is a very exciting Yom Tov. It’s Zman Matan Toraseinu, the time that the Torah was given. However, what actually happened on Shavuos? We think of it as the time that we received the Torah. However, that’s not really the case.

I we would have received the Torah

on Shavuos, the celebration would

be very different. It would be a day of

celebrating our commitment to the Torah.

We would need to compare the ideal life

that we should be living with what we are

actually doing. In fact, it would be a day of

introspection and a lot of personal work

on who we are as a Jewish person. This

sounds like a very different day though.

This sounds like Yom Kippur. In fact, this

is exactly what Yom Kippur is all about.

On Shavuos we heard two of the ten

dibros from Hashem, and other eight from

Moshe. We didn’t know the intricacies of

halacha. We didn’t know all 613 mitzvos.

We didn’t know very much at all! It was

only after Moshe was on Har Sinai for 40

daysthathecamedownwiththefirstset

of luchos that he had the knowledge to

give over the entire Torah. Yet, even then,

having smashed the luchos due to the

eigel, he went back up Har Sinai to receive

forgiveness. After that he spent another

40 days on the mountain receiving the

second set of luchos,andfinally,onYom

Kippur, Moshe comes down to teach the

Torah to the Jewish people. Yom Kippur

is not only the day for forgiveness. As

it is the day that we started actually

discovering what the Torah is, it is the

day to assess our situation vis a vis the

Torah.

On Shavuos though, we were not

yet given ‘the Torah’, we were just told

the aseres hadibros, the index to the

Torah, but no more. If so, what actually

happened on Shavuos? Why is it a Yom

Tov at all?!

The Shlah discusses the idea of

staying up all night on Shavuos to learn

Torah.Manypeoplehavedifficultieswith

this idea. It’s not just the sleep that is

lost; in fact, most people learn less Torah

than usual over these days. If one would

sleep normally, or even a little less than

normal, they would be able to function

normally the rest of the time, and spend a

good amount of time learning Torah over

Shavuos. Staying up all night however,

knocks most people sideways. They

need more sleep than usual to recover.

Invariably, this means that we end up

learning less than usual over Shavuos.

How is this the way to celebrate the day

the Torah was given?!

The answer is something that is

unfortunately often overlooked nowadays.

On Shavuos we may not have found out

everything that is in the Torah. However,

what we did receive was something

much more important. We heard the

first two dibros directly from Hashem,

and accepted to do all we could to keep

the Torah. It was the beginning of our

relationship with Hashem. It is the day

that we celebrate the fact that we have

a real relationship with Hashem. As

such, we stay up all night, though this

means we learn less, to show how much

Hashem and His Torah means to us. True

the Torah was only given much later, but

we are now in this amazing relationship.

A loving relationship, whether it is

with a spouse, a parent, or even a best

friend, does not depend on proximity.

It does not depend on the conscious

mind. There is something much deeper

that runs through the relationship. This

is something that we must have with

Hashem and our Yiddishkeit. Even when

we don’t see Hashem’s presence in our

life, we know that He’s there. We know

that He cares for us, and we care for Him.

On Shavuos we celebrate our celebrate

our marriage to Hashem and Yiddishkeit.

We look at this relationship and express

through the Yom Tov how enjoyable it is

and how much it means to us. Of course

we stay up all night, we want to show our

love for Him is strong enough that we’ll so

anything for Him! Of course we have an

enjoyable time and need a ‘chatzi lachem’,

this is His way of showing how much we

mean toHim.A relationship is two-way.

Let’s ensure we keep our part, as He has

and will always keep His part.


RSH

AH

QUIZ

TIME

3. Why count Bnei Yisrael as Hashem already knows their number?

תיקון ליל – לימוד תורה ברביםA joint evening of learning together with the Hasmonean ‘Beis’ Programme & Ezra

12:40 am Rabbi SY Bixenspanner שליט“א – ‘Mesorah and the Kosher Diet’ (It all started at Har Sinai)

1:20 am Break1:30 am Rabbi D Tugendhaft שליט“א – ‘Shavuos Insights’2:00 am Break2:10 am Rabbi J Golker שליט“א – ‘Shavuos – The Ultimate Relationship’

2:40 am Break2:50 am Rabbi SY Bixenspanner שליט“א – ‘In the Footsteps of our Gedolim’ Going through some historical events when the Mesorah was

challenged3:40 am Shacharis

HENDON ADASS

with Rabbi SY Bixenspanner

שליט"א

SHAV

UOS

THE ARCHITECTRabbi Shmuel Kimche | Rabbi at Yeshivat Reishit Yerushalayim

6

Let’s face it. Torah constricts.

Yes of course – Torah is Freedom… but Torah constricts.

Shavuos is a celebration, and of course we are excited at renewing our “Bris” with Hashem, but we are all aware that this annual renewing of our commitment (Shavuos meaning weeks, but as the Sfas Emes points out, it also means ‘Shevuos’/Oaths)comeswithaseemingprice-tag.ATorahlifestyleseemstodemandtotalself-abnegation.

I was always bothered; why mention “Freedom” in connection with Matan Torah. I would have chosen ‘Commitment’, or perhaps‘SacrificeforUltimatemeaning’– but why mention particularly at Matan Torah, something as counterintuitive as

“Charus Al HaLuchos – Al Tikri Charus Ela Cheirus”? Where is the freedom in detailed prescription?

The question is raised by both the Rambam and Maharal when discussing the famous Mishnah at the End of Makkos:

“Chanania Ben Akashia taught: Hashem wanted to increase the Merit of Klal Yisrael, therefore He increased their Mitzvos…”

Any student of mathematics would tell you, that 7/7 is better than 200/613. If we were just given the 7 Mitzvos Bnei-Noach, wewouldgetafarbetterbatting-average!Why does an increase in Mitzvosbenefitus? If anything, it acts as a prosecution when we inevitably fail?

I would like to share the following Mashal, which I found useful for me. Some tell me it was said originally by the Dubno Maggid, but I have not yet seen a source(ifyoufindone,pleaseshare!)–

The King of Italy had a trusted architect, whom had served him faithfully for 30 years, building royal cities and palaces. After 30 years of service, the architect enters the Royal chambers to deliver his resignation and to retire. The King, not wanting to say goodbye so fast, asks one final request;

“Please build me one last palace. A building that will outclass anything that you have built in the past, and one that will last for the next thousand years. Here is my 16th century credit card, spare no expenses!”

One doesn’t refuse the King. Crestfallen the architect thinks of a plan. He decides that he will build this building, but instead of 8 wings with 500 rooms, he will build only 4 wings with fewer rooms. Instead of the finest imported Indian wool, he will use local wool. Instead of diamonds from the African diamond mines, he will use local merchandise from the Italian diamond exchange, and instead of the intricate carvings on golden handles, he will find beautiful brass handles….

The workmen get to work, and at double-speed they finish the work in 18 months.

“Your Majesty, the Palace is ready”. The King accompanies the architect on a tour of the Palace. The first thing that strikes him is the size… ‘Well I suppose its quality not quantity’ the King thinks to himself. The King opens the door and notices the dim shine of the chandeliers. In the next room, the King notices the draperies which don’t compare to his current Palace, and in the third room he notices the plain doors and handles…

The King had seen enough. “Thank you so much! Thank you for all of your Loyal work over the last 30 years…”

As the King leaves, he hears the voice of the Architect “Your Royal Highness, haven’t you forgotten something? The keys!” The Architect holds up the keys to the Palace.

The King smiles - “No my friend, this building is for you. This is my parting gift. Thank you again for all your loyal work!”

“VeAsitem Osam” – ‘And you shall do them [the Mitzvos]’. Chazal teach us, that the missing Vav in ‘Osam’ means that it can be read “And you shall make Yourselves” – “Ve’Asisem ATEM”. Mitzvos are for us. We are given tools to build ourselves. The Torah appears to be for Hashem, but ultimately, we all have the choice – to connect or to disconnect – to build our own palace or to cut the corners. Before Matan Torah, there was no system to create our own destiny. Hashem set up our company, where by driving the company in a certain direction, we can build.

The Maharal in the 5th Chapter of Derech Chaim teaches us, that the 613 Mitzvos corresponding to the 613 parts of our body (and as described by the Ramchal in Daas Tevunos II, correspond to 613 elements in our neshama), are all aligned. Mitzvos build our very essence. Mitzvos enhance our relationship with Hashem in 613 unique ways.

Shavuosisfreedom,becausenowfree-will is meaningful. Now we can utilise our free will.

Are mitzvos bothersome? Not any more bothersome than a CEO working extra hours to build the company!


AVUO

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QUIZ

TIME 3. In the tefillos we call Shavuos – “Zman Matan Torahseinu” and Shavuos is

known as Matan Torah. Why not call it Kabalas HaTorah and why add “the time of our Torah”?

שבועות א’8:45 pm Learning Programme on the topic of ‘The חיוב of waiting between meat & milk’. Shiur

from the Rov and learning B’Chavrusoh. Maare Mekomos will be available in Shul.

9:45 pm Mincha. Followed by Drosho on ‘מגלת רות‘ from the Rabbi SY Bixenspanner שליט”א

10:34 pm Maariv

HENDON ADASS

with Rabbi SY Bixenspanner

שליט"א

SHAV

UOSROSY FUTURE

R’ Binyomin Zev Goldberg | Author of “Koloh D’Yaakov”on the weekly Parsha and the Moadim

7

There was once a king who owned an orchard within which there were four distinct sections. One section was given over to figs, another to vines, the third to pomegranates and the final section to apples. The king appointed a head gardener to take care of the orchard, and left him in charge. A long while passed, and the king went to visit the orchard to see how it was faring. When he arrived, he was shocked; it was full of weeds and thorns. The king was furious; he summoned his servants and ordered them to destroy the orchard since it had no further purpose. They set to work and the king sat back on a chair to watch them, when suddenly he jumped up. He ran over to where one of the servants was busy clearing away everything he could see with a huge scythe and shouted for him to stop. The king pointed at a rose. A single beautiful rose stood out in sharp distinction to the dull and unpleasant weeds that surrounded it.

He bent down and smelt it; the fragrance was almost divine. At that moment, his anger at the way the orchard had been left subsided. He declared aloud that this one rose made the entire area worthwhile and that his servants should stop their work.

This mashal is brought in a Midrash cited

by the Bnei Yissaschor in explanation of the

particular minhag to decorate Shuls and Batei

Midrash specificallywith roses.TheMidrash

adds that the Torah is the rose in the mashal.

Many generations passed, it says, from the

creation of the world, and in each generation

Hashem looked down and contemplated its

total destruction because He saw no hope in

it. However, at the moment that Klal Yisrael

accepted the Torah this changed. When Klal

Yisrael accepted the Torah, and particularly

when they declared, “We will do and we will

hear,” Hashem felt that there was renewed

hope for the perpetuation of the entire world.

Hashem declared that for this rose; the Torah

that Klal Yisrael had now committed to keep; it

was worthwhile to maintain the world.

The Bnei Yissaschor elaborates on the

Midrash’s meaning and particularly why a

rose was chosen to symbolise Torah and

the commitment of Klal Yisrael to keeping it,

and by extension, why we strew our places

of worship with them. He writes that a rose

actually has more positive qualities than the

Midrash implies (through speaking only of

the king smelling the rose), for example its

beautiful looks and even its taste. So why,

he asks, does the Midrash single out smell

as though it was a rose’s only feature? In

answer, he offers a profound understanding

of the world. He writes that regarding people

of outstanding beauty, Chazal instituted a

bracha, and that bracha relates only to their

beauty, even though they presumably have

many other qualities. Nonetheless, since in

this person their beauty is their single most

outstanding attribute, and in their case it

eclipses everything else, a bracha on their

beauty is appropriate. Similarly, there are

many foods that also have sweet smells or

are of beautiful or strange appearance. Yet the

bracha that we make is the bracha related to

eating them, not staring at them or smelling

them. This is because once again, their

attribute of being edible so far outweighs

everything else, that their bracha must be

to do with eating. Therefore, whilst it is true

that a rose has other commendable attributes

like its beauty or taste, the Bnei Yissaschar

asserts that it is the smell of a rose that is most

remarkable. Therefore, it was the smell of the

rose that the Midrash sought to expound upon

and discuss.

This, continues the Bnei Yissaschar, is

also what the Midrash is trying to teach us

about Klal Yisrael. It is true that every Jew is a

mixtureofdifferentdesiresandwants.Weare

all composed of both the spiritual and physical

and as such are all subject to conflicting

desires and aspirations. Yet, just as the rose

iscomprisedofmanyaspectsbutdefinedby

one,sotooareKlalYisrael.Wearedefinedby

our love of Torah and Mitzvos which can be

condensed into one ideal: our desire to fulfil

the will of Hashem, as described by the Torah,

whenever possible. Therefore, although we

also have other attributes and characteristics,

and sometimes struggle to recognise who we

truly are, the rose represents our knowledge

thatourdesireforTorahisthetrulydefining

feature of our nation because deep down it is

our main aspiration in life.


RSH

AH

QUIZ

TIME

4. What lies behind the order of covering the vessels of the Mishkan?

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SHAV

UOS

STAYING AWAKE Rabbi Yehonasan Gefen | Rabbi for Keter HaTorah

8

One of the most prominent features of Shavuos is the universal Minhag (custom) for men to stay awake all night learning Torah. The Magen Avraham explains the reason for this Minhag; he brings Chazal who say that the Jewish people went to sleep on the night of Matan Torah (the giving of the Torah) and Hashem had to wake them up in order to receive the Torah. Accordingly, we stay up all night in order to rectify this failing of our ancestors1. The Arizal states that one who stays awake learning Torah on Shavuos night is guaranteed that he will complete the year withut experiencing any harm2.

Thisexplanationseemsquitedifficult:Howcan we understand that such great people would oversleep on the most momentous occasion of their lives3? We know that they were willing to receive the Torah to the extent that they accepted its laws before they were even aware of its content so why would they act in such an unenthusiastic fashion on the night leading to Matan Torah?! It also needs to be understood how staying awake all night rectifiestheirerror.

The commentaries explain that the Jewish people deliberately went to sleep on that night;

1 Magen Avraham, Orach Chaim, Simun 494.2 Mishna Berurah, Simu 494, sk.1.3 This generation is known as the Dor Deah,the‘Generationof

Wisdom’ because of the incredibly high level they reached.

they felt that they could reach a higher level of connection to Hashem in a state of sleep. This explanation fits with an important principlethat whenever great people sinned, they had seemingly valid reasons for choosing their course of action. Nonetheless, the fact that they ultimately sinned indicates that on a subtle level, there was some kind of yetser hara that pushed them towards their error4. What was this underlying motivation that caused them to sleep on this fateful night?

The Jewish people clearly wanted to receive the Torah, as indicated by their pronouncement of ‘Naaseh v’nishma’ (we will do and we will hear). However, it is possible that on a subtle level they also felt a degree of uneasiness about receiving the Torah. They realized that accepting the Torah would enforce numerous obligations and responsibility upon them. It is certainly true that whilst the life of a Torah observant Jew provides the ultimate satisfaction, it nonetheless involves a great amount of effort and self-growth. Thus aperson may be tempted to ‘escape’ these challenges in various manners. One of the mostcommonformsof ‘escape’ issleep -bysleeping a person can, at least temporarily, avoid the challenges of life5. Accordingly, peoplewhoexperiencepainordifficultyhavea tendency to want to sleep more than their bodies require. This is in fact a manifestation of their desire to escape their pain.

In this vein, it is possible that, on an extremely subtle level, the Jewish people were apprehensive of the new accountability that was soon to be thrust upon them. Thus, on a subconscious level they sought to ‘escape’ from the daunting specter of receiving the Torah. This desire to escape manifested itself initsultimateform-sleep.

The Minhag to stay awake all night learning Torah is a rectification of this subtle flaw.

4 The commentaries adopt this approach with regard to sins such as Adam’s eating of the fruit, the worshipping of the GoldenCalfandthesinofthespies.

5 Chazal say that sleep is one sixtieth of death; death is the ultimate form of escape whereby one can permanently avoid the challenges that he faces.

Remaining awake whilst we are tired shows that we are willing to face the responsibilities that accompany Torah observance. We realize that whilst fulfilling the Torah is no easytask, it is ultimately the most rewarding path. Escaping the challenges does not provide true satisfaction, rather facing them head on is the only way of achieving life fulfillment.Rav Noach Weinberg zt”l would consistently instill in his students that nothing meaningful inlifeisachievedwithoutdifficulty.Anytrulymeaningful experience inevitably involves a great amount of hardwork and self-sacrifice.This is particularly the case with regard to the learning and observing of the Torah; the greatest geniuses failed in Torah learning if theywereunwillingtoexerttremendouseffortin understanding the depths of Torah. Only those who were prepared to push themselves experienced the true pleasure of Torah learning and attained greatness.

There are people who disagree with the Minhag to remain awake all night learning Torah. They point out that a person probably learns for less time by staying awake in the night than if he would keep to his regular schedule of sleeping. In an arithmetical sense this claim seems correct. Those that do not sleep in the night commonly sleep for a few hours on Erev Shavuos, then sleep after Shacharis, and often go to sleep a further time after the Yom tov morning meal! However, my Rebbe, Rav Yitzchak Berkovits Shlita points out the error of this argument; if the goal of Shavuos was to learn as much Torah as possible then this claim would be correct and it would be more sensible to sleep in the night and learn more in the daytime. However, this is not the purpose of learning on Shavuos. As we have seen , its purpose is to inculcate in ourselves the readiness to meet head-onthe challenges that the Torah presents. By sacrificing sleep on this onenight,we showthat we have no desire to ‘escape’, rather we recognize that the only path to true meaning is tofacedifficultiesheadonandsurpassthem.May we all merit to receive the Torah with complete eagerness and anticipation.

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


AVUO

S

QUIZ

TIME 4. Why did Chazal make a new name for Shavuos of “Atzeres” when we

already have a few names in the Torah? Why pick the name “Atzeres”?

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SHAV

UOSWHAT’S THE BIG DEAL ABOUT

SAYING “NA’ASEH VENISHMAH”?Doniel Levy | Atid, Gibraltar

9

Chazal use quite spectacular imagery to describe the greatness of Bnei Yisrael’s diction in accepting the Torah.1 The order of the words is unnatural, asserting that na’aseh (“we will do [what You ask]”) before the ostensible prerequisite of nishmah (“we will hear [what You are asking]”). It prompted 600,000 angels to spontaneously descend from the Heaven and tie two crowns to every Jewish person2 and Hashem Himself demanded to know who it was who revealed to His Children “this secret which the angels use”.3

The greatness of “Na’aseh v’nishmah” is generally explained as a declaration of willingness to keep the mitzvos before (and even without) knowing the rationale behind them.4 Alternatively, it was an acceptance of the mitzvah of learning Torah as an independent pursuit with value in and of itself, as opposed to being merely the means to achieve the goal of understanding the legal requirements of a Jew.5

To be honest, I’ve never been very comfortable with these explanations. Yes, it is undoubtedly great to express a willingness to do something before you fully know what you’re letting yourself in for. But don’t all of us have that relationship with at least one person?

Say you’re walking down the street on the way home. Suddenly, a car sharply pulls up on the curb. It screeches to a halt right beside you. Adoorfliesopenasapanickedvoicecriesout,

1 Whilst there is a machlokes as to when these pesukim (including ‘na’aseh v’nishmah’) took place, we will adopt Rashi’schronology,asendorsedbytheGemorosandRishonimquotedbelow,thatthiswaspre-MatanTorah.Wewill not discuss the Ramban.

2 Shabbos 88a3 ibid.4 Maharsha (Mahadura Basra)5 BeisHaLevionShemos24:7

“Getin,quickly!”Ahandmotionsfuriouslyatyouto get in.

The voice could belong to a number of people and I will get into the car without question. I don’t need to hear an explanation from my wife, my parents, my siblings, or my closest friends before getting in. No doubt there is some explanation, sure; but I will first do and then listen. Why?Because, based on the history of the relationship, I believe/know that they have my best interests at heart.Gettinginisgoodforme.

So what is the greatness of “na’aseh v’nishmah”? If we’d seen the sacred Nile turn to blood and ice-encased missiles pummel ourcaptives’ strongholds; if we’d walked through a sea which then obliterated our enemy; and if we’d been inexplicably sustained daily by heavenly food from G-d Himself… would we really notget in His car without asking “why”? When all’s said and done, what is the big deal about saying

“na’aseh v’nishmah”?

My mashgiach, R’ Yosef Kritz shlit’’a of Kerem B’Yavneh, explained that this idea can be understood by looking at the minhag to read Megillas Rus on Shavuos.

It isdifficult tounderstandwhat royaltywasin the Ancient World. R’ Aaron Kotler tells a story describing a scene in the Russian Empire just 100 years ago. The Czar had contracted a road builder.Satisfiedwiththejob,hesummonedthecontractor for an audience. The Czar asked him a question and the worker attempted to answer. He was so overcome with awe and fear that the muscles in his tongue froze and snapped. He remained a mute the rest of his life.

The unchecked power, the immense wealth and prestige possessed by the ruling class of yesteryear are unimaginable. But if the royalty of the Ancient World sit at the top of the world social order, who is sitting on the bottommost rungs?

The poor. Worse, a beggar woman relying on charity just to eat her next meal. Even worse if she is an alien. Worse still if this foreigner’s country of origin is constitutionally declared as untouchables.6 And our Rus is personally objectionable, too: the pitiful vestige of a once-wealthy family who had sold out, married out, and died out.

But Rus had been royalty. She was the daughter of the King of a great, wealthy nation,

6 SeeDevarim23:4-7“A...Moabiteshallnotenterintotheassembly of HaShem, even the tenth generation of theirs...forever...You shall not seek their peace nor their prosperity”.

incorporating in its land a famously beautiful and fertile area. Widowed and with her world falling apart, she is given option7 of returning to the palace and untold wealth, honour, security and power-likehersister.

But she chooses not to be a princess. Instead, she chooses a poverty-stricken, loathsome,insecure and vulnerable existence.

Rus gives us a good understanding of ‘hisbatlus’ (conceptually translated as ‘self-cancellation’). It is the annulment or subjugation of oneself to another. Ultimately, it means abandoning control and certainty and diving headfirstintototalnegationofoneselftotheWillof Hashem. This is “na’aseh v’nishmah’”.

When Am Yisroel said “na’aseh v’nishmah”, they had just been freed. Enjoying wealth beyond their wildest dream, they had suddenly left a servitude that had seemed endless. They were at the top of the ladder.WhenHashem offereda set of laws, granted they had experience of His miracles and kindness, but they had no idea what being His servant would be like.

As far as they knew, Torah could have restricted them from all the pleasures of the world. It could have forbade eating during daylight, having a family, or speaking at weekends. It could have orderedcorporealmortificationor sacrificingallmaterialpossessions toG-d. Itcouldhavebeenanything. They simply didn’t know.

And that didn’t matter at all. “Na’aseh v’nishmah” was a declaration that the details and legalities are entirely irrelevant: everything andanything offeredwould be kept simply becausetherewasnosenseofselflefttoreject-orevenassess-thelaws.8 There was complete hisbatlus.9

Every time we quell our own preference and choose Hashem’s Will, in whatever sense, we attain some hisbatlus, and reacquire a tiny fragment of this original “Na’aseh v’nishmah”. Quite a big deal, really.

7 Moreover, this is not even seen as an “option”; it is the obvious and logical course of action, which Naomi herself presses upon Rus on multiple occasions.

8 I believe this might be one way to explain why ‘na’aseh v’nishmah’ is described as “the secret the malachei hashores use”. Angels, unlike humans, have no will, no independent sense of self. The chiddush was that someone had “revealed” to humanity how to negate will and use that to serve HaShem.

9 One could also use this to explain why “k’ish echad b’lev echad”waspossible(eveninevitable)atMatanTorah:afullnegationofoneselftoG-dnaturallyleavesonlyG-d’sWill,which is One (“Yisroel v’Oraisah v’Kudsho Brich Hu, chad hu.”)


RSH

AH

QUIZ

TIME

5. Is there any connection between which vessels had which covers?

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HAHTORAH –

RATED “E” FOR EVERYONERabbi Aryeh Lichtman | A Jew from Jerusalem

10

Aryeh Lichtman, Sefer Bamidbar starts out with the words, “Vayedaber Hashem el Moshe b’midbar Sinai b’ohel moed”, Hashem spoke with Moshe in the Sinai desert in the Tent of Meeting. It is curious that the description should include both locations together. What is the significance of this? HaRav Moshe Shternbuch shlit’’a in his sefer Taam Vadaas writes that Hashem wants us to connect the two

– the place of Hashem’s resting in this world and the desert. He explains that the link is meant to help us realize how accessible a connection to Hashem is. Just as a desert has no owner and is exposed to entry from

any direction, so too the benefit and growth available from basking in Hashem’s Glory is there for the taking.

With the holiday of Shavuos upon

us, it is worthwhile to note that this

message can be taken from the customs

of the day as well. There is an age old

custom of eating dairy products on

Shavuos and many reasons are given1

to explain why. Rav Tzadok HaCohen

zy’’a of Lublin (in his sefer Resisei

Layla) shares a simple, yet astounding,

idea. Milk has a quality that no other

drinkhas: it is takendirectly from the

source. There is no intermediary, there

is no processing or extra step. With this

tradition of eating cheesecake, blintzes

and other dairy treats we are meant to

awaken an awareness that Torah is for

everyone and can be accessed without

needing any extra help. The Teacher of

all Teachers is waiting excitedly for us

to come and ask, “Teach me Father.”

Torah is the mitzvah that connects us

to Hashem in the strongest and most

1 See Mishna Berura, Orach Chaim 494;3

concentrated way. It is Hashem’s Word

(in the bracha for learning Torah that we

recite each morning we mention “divrei

Torascha”). That bracha finishes by

referring to Hashem as the ”Melamed”

(Teacher) of Torah to His nation.

Hashem wants to teach us. Our job is

to be receptive to hearing and seeking

out His messages and teachings. The

more we see and realise how accessible

Torah and spiritual growth are, the

closer and more like Hashem we can

become. It is the ultimate positive cycle.

Rav Eliyahu Dessler zt’’l writes that

each point on the Jewish calendar is like

a docking station that holds the yearly

chargeofthatspecificpotential.Weare

lucky to be standing at the precipice of

the ultimate opportunity to plug in to

the full charge of Torah learning. The

sound waves of Hashem speaking at

Har Sinai will be reopened to us in the

most complete way and we will be able

to tap in to the remarkable treasure that

is sweet and nourishing like the milk

drawn straight from a mother. May we

merit to receive this wondrous gift in

the best and fullest manner.


AVUO

S

QUIZ

TIME 5. Why does Shavuos not have a fixed date in the year, like all the other

festivals?

SHAV

UOSIT’S ALL IN THE NAME

Rabbi Binyomin Denderowicz | Rov Kehilas Mi K’amcho & Director of MishnaMail

11

The name of this Yom Tov “Shavuos” seems a bit strange. Normally the name of a Yom Tov is based on the main theme of the festival. Therefore, truthfully Shavuos should be called “chag matan toraseinu” to highlight the day the Torah was given to us. It seems all wrong. The name “Shavuos”, weeks, seems to be focusing on the build-up to the chag and not on the essence of the Yom Tov itself?!

Many reasons are given for why Shavuos has the names that it does. The Ta’amei Haminhagim explains that the holiday is called “Shavuos” because it is closely related to the term “Shevuos” meaning oaths. He explains that when we accepted the Torah, Hashem promised not to exchange us for any other nation and we promised Hashem that we would not leave and exchange Him. Because of these oaths, the Holiday which is the anniversary of our receiving the Torah is called Shevuos.

I would like to focus on one particular answer that Rav Eliyahu Lopian zt’’l in his sefer Lev Eliyahu (Parshas Emor) suggests. That in fact the essence oftheYomTovofshavuosisallaboutthebuild-upandthepreparationweinvested within the seven weeks of the counting of the Omer leading up to Shavuos.

What’s the use of receiving the Torah again this year as a present, if we don’t appreciate it?

So we spend weeks building up our appreciation towards the Torah andfinally onYomTovofShavuos,we turn around toHashemand say

“please give me the Torah again this year. I have spent 7 “weeks” learning to appreciate what it’s all about”.

The Mishna in the 6th Perek of Pirkei Avos goes through the 48 kinyanim-qualities one needs to work on, to truly acquire Torah. In fact the Talmidim of Reb Yisroel Salanter zt’’l used to dedicate each and every day of the sefiras ha omer to work on one particular quality of the 48 qualities, as a preparationtothedayofShavuosandfinallyonthefinalday(49th day) they would review all 48.

Torah is not just a subject with lots of information. It has unlimited depths and insights that take lifetimes to learn. Whatever we do learn, has to become part of us. We have to strive not only to be knowledgeable and to perform many mitzvah acts, rather we have to strive to understand the meaning, why, what, when and how of every mitzvah.

This is also highlighted in the bracha of birchas hatorah we say every morning. We don’t make a bracha of “La’daas” Torah-toknowlotsofTorah, ratherwesay-“La’asok bedivrei Torah”- to busy ourselves with the words of Torah.... Then we say Ve’ha’arev na... we ask Hashem to make the Torah sweet for us.

Perhaps the lesson of the name of Shavuos is teaching us what sort of approach and attitude we should have when it comes to Torah. Not only on Shavuos but on a day to day basis throughout the year.

When our children repeat a dvar Torah at our Shabbos table they’ve heard from their Rebbes in school, do we show enough interest and respect to the Torahtheyaresaying?Whenwesendofourchildrenofftoyeshivasinthebeginning of zman,dowesendthemoffwithrespectandbyshowingthemhow much we value the months of toiling they are about to embark on with their Gemara? Do we respect and support our Rabbonim, Roshei Yeshivos and their Torah organisations who are dedicated to teaching Torah to Klal Yisroel? The list goes on and on.

ButthisisthemessagethatthenameofShevuosisteachingus-It’sallabout our approach and the attitude we need to have. It takes weeks (Shavuos) to achieve this attitude. But when we acquire this attitude, life becomes so much more meaningful and enjoyable.


RSH

AH

QUIZ

TIME 6. Why do we not find the kiyor and kano discussed amongst the vessels being

covered?

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Rabbi Avi Wiesenfeld | Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

MY WEEKLY HALACHIC QUESTION

12

SHAVUOS: HALACHOS & MINHAGIMFLOWERS AND GREENERY

There is a widespread custom to place flowers or greenery in the synagogue for the Yom Tov of Shavuos, and many place them in their homes as well.1

Q. What is the reason for this custom?

A. Some say that the reason is simply for simchas ha’regel.2 Others say that it is a commemoration of Har Sinai, which was surrounded by beautiful greenery when the Torah was given to Klal Yisrael.3 Some have the custom of placing trees in the synagogue for Shavuos, since on Shavuos one is judged for the fruit of a tree.4

Q. Does everyone agree with this custom?

A. No. The Vilna Gaon was opposed to thiscustom and wanted to abolish it. He maintained that thiswas thecustomof thenon-Jewswhodecoratetheir homes and churches during their holidays.5 Many poskim follow this view.6 Others, however, claim, that the Vilna Gaon sought only to abolishthe custom of placing trees in the shul but not the customofplacingflowers.7 Placingflowersseemstobe the accepted custom in most places.8

EATING DAIRYThere is a widespread custom on Shavuos to

eat dairy products9. One of the many reasons cited for this practice is that eating dairy foods serves as a remembrance for the two breads that were offered in the Beis Hamikdash on Shavuos. This is achieved through following the Shulchan Aruch’s ruling that after eating cheese one must remove all of the bread from the table before continuing with a meat meal. Consequently, in order to eat dairy food followed by a meat meal, we must serve two separate loaves of bread. We thereby remember the two breads that were offered on Shavuos.10 (According to this reason, the custom has little to do with eating dairy food per se;

1 Maharil,Ramo494:3.2 Maharil.3 Mishnah Berurah 10.4 Mogen Avraham 5.5 Maaser Rav 191 brought in Chayei Adam 131.6 IggrosMosheYorehDe’ah4:11:5.7 Rav Shlomo Zalman Aurbach zt”l, The Steipler zt”l.8 Rav Y. S. Elyashiv zt”l. The Chazon Ish zt”l did not hang

anything up on Shevuos. 9 Ramo494:3,MogenAvraham6,MishnahBerurah12.10 Ramo.

rather, the dairy food simply serves as a means to assure that one will have two loaves of bread at the meal.)

Another reason for the custom to eat dairy food on Shavuos is that following Matan Torah and receiving the laws of shechitah and kashering, the Jewish people did not have kosher meat and kosher dishes available for the Yom Tov meal. The only food they could eat was dairy, since such food was permitted from before Matan Torah.11 Others explain that since the Torah is compared to milk, we eat milk products in honor of the Torah.12 Another explanation is that milk cannot be stored in vessels of gold or silver without spoiling; rather, milks must be stored in plain earthenware vessels. This is comparable to the Torah which imbues itself in those who are humble.13

The Beis Halevi explains, based on the Midrash, that Malachim protested the giving of the Torah to Klal Yisrael, since they felt that they, the angels, were more worthy of receiving the Torah than mere mortals. Hashem reminded them that they did not follow the basic laws of kashrus when they ate meat and milk together when they visited Avraham Avinu. The Malachim, having no defense to this argument, conceded the Torah to Klal Yisrael. Since we merited receiving the Torah through the mitzvah of separating meat and milk, we demonstrate this by eating milk and meat separately on Shavuos.14

Q. When on Shavuos should one eat the dairy food?

A. Although some have the custom to eat dairy food on the night of Shavuos, the prevalent custom is to eat dairy food during the day.15 (Some eat dairy only on the first day of Shavuos, while others (inchutz la’aretz) eat dairy on the second day as well.)

Â Some have the custom to divide the meal into two parts (since one is required to eat meat on Yom Tov16). They begin with dairy, clear the table, and continue the meal with meat.17

11 Mishnah Berurah 12.12 Shitas HaKol Bo quoted in the Mishnah Berurah 13.13SeeGemarahTaanis7a.14 Be’er Hetiv 8, Beis Haleivi Parshas Yisro quoting a Medrash.15 See Ramo 3. In fact the Darkei Teshuvah quotes those that

eatdairyatnightandaskshowtheyfulfillthemitzvahof‘Simchas Yom Tov’ which applies by night (i.e., by eating meat).

16SeeRambam6:19.17 Ramo, Pri Megadim 16. This was the practice of the Chazon

Ish zt”l.

Â However, many do not eat dairy and meat in the same meal. Rather, they simply end the dairy meal, recite Birkas ha’Mazon, have a break, and then continue a short while later with a meat meal using a separate challah.18

Â A very common application of the custom is to eat dairy after Kiddush (making sure to eat a k’zayis of mezonos), rest after staying up all night, and then eat meat in the main meal.19

Â One should follow his family minhag.

Q. Must one who ate dairy wait before eating meat?

A. No20, one does not need to wait, unless he ate hard cheese. Cheesecake is not considered hard cheese. Nevertheless, some have the practice to wait half an hour, and some wait even an hour, before eating meat after milk.21 One should follow his family minhag.

Q. What procedures permit the eating of meat immediately after dairy?

A. The following procedures must be done (but notnecessarilyinthisorder):

• Kinuach (eating a pareve food) and hadachah (rinsing the mouth)

• Washing one’s hands

• Changing the tablecloth.

CHEESECAKEQ. What beracha does one make on cheesecake?

• A cheesecake with a thick layer of biscuit, cake, or crust requires only a Mezonos.22 Some poskim require two berachos – a Mezonos and Shehakol.23

• If a cheesecake’s thin layer of biscuit, cake, or crust is insignificant to be enjoyed inits own right and merely serves to provide structure and enhancement for the cheese,

18 Pri Megadim Yoreh Deah 89.19 The Darcei Teshuvah writes that this was largely practiced in

his places.20ShulchanAruchYoreiDe’ah89:2.21 See Pri Megadim 6.22 Iggros Moshe brought in V’sain Beracha page 79. 23 Especially if the two layers were not baked together. See

MishnahBerurah168:27.


AVUO

S

QUIZ

TIME 6. Why is Shavuos only for one day unlike the other festivals that are for seven

days?

NO FONE FURSDAY!Not touching your phone throughout Shacharis on Thursday mornings.Can you handheld that? 0800-613-HANDLE-IT?

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com HA

LACH

AH

13

it is considered tafel (secondary) to the

cheese, and one recites only a Shehakol.

• When flour is mixed into the cheese: If

the flour was added for taste, one recites

a Mezonos. If the flourwas added to bind

the other ingredients together, it remains a

Shehakol.

• Cheese blintzes and other pastries filled

with cheese or cream always require a

Mezonos.

Â Whenever one needs to recite two berachos,

Mezonos always precedes Shehakol. 24

THE BERACHA FOR FRAGRANCES: FLOWERS

When one smells an item with a pleasant fragrance,

he must recite a beracha. Just as one may not derive

pleasure from food or drink without first reciting a

beracha, one may not derive pleasure from a fragrant

item without first reciting a beracha. The Gemara

quotes the verse, “Every soul shall praise Hashem”

(Tehillim 150:6), and asks, “What item does the

soul derive pleasure from but the body does not?” It

answers: fragrance.

Q. Does one recite a beracha over the pleasant fragrance of flowers?

A. A beracha for a fragrance is recited only over

an item whose sole purpose is to provide fragrance.

Although flowers may indeed exude a pleasant

fragrance, most people buy them for their beauty

and not for their fragrance, and thus no beracha is

recited. If, however, the flowers are taken in hand

and actually smelled, a beracha must be recited

before smelling them.25

FLOWERSQ. Are flowers in a vase considered muktzah?

A. Flowers in a vase may be moved on Yom

Tov (and on Shabbos).26 Similarly, the flowers or

greenery hung up in homes or shuls are not muktzah.

24 Shulchan Aruch 212.25ShulchanAruch217:2.26MishnahBerurah336:48.

• A plant pot with a growing plant in it may

not be moved on Yom Tov.27

• Artificialplantsandflowersarenotmuktzah.

Q. If one forgot to place the flowers into water before Yom Tov, may he do so on Yom Tov?

A.No,hemaynotplacetheflowersintowateron

Yom Tov, even if they were in water before Yom Tov.28

Q. May water be added on Yom Tov to a vase of flowers which already contains some water?

A. Yes, but the water may not be changed.

Q. May one gather different flowers or leaves together to form an arrangement?

A. No.29

Q. May one smell flowers and greenery on Yom Tov?

A.Anyflowerorgreenerymaybesmelled.30 The

prohibition against smelling a plant on Yom Tov

applies only to fruit that is still attached to its source.

Thisisbecauseonemaycometopickthefruitoffthe

tree, which is forbidden.

PREPARING ON THE FIRST DAY OF SHAVUOS FOR THE NEXTQ. May one prepare on the first day for the second?

A. No. It is forbidden to prepare from one day

to the next. For example, one may not set the table

during the first day of Yom Tov for the following

night’smeal, nor cook food on the first day to be

eaten on the second.

Q. May one prepare on the first day for the second when not doing so will cause a problem or delay on the second day of Yom Tov?

A. There is an exception to the prohibition

against preparing on one day of Yom Tov for the next.

Certain activities are permitted on the first day on

Yom Tov for the sake of the second day.

27 Iggros Moshe.28ShulchanAruch346:11,MishnahBerurah54.29 Due to the prohibition of Maake B’Patish.30SeeGemarahSuccah36b,ShulchanAruch346:10,Mishnah

Berurah 48.

A common example of this is removing challahs

orfishfromthefreezeronthefirstdayofYom Tov for

the second night’s meal. If waiting until the second

night to remove it would cause a substantial delay in

startingthemeal,thenonemayremoveitonthefirst

day in order for it to defrost in time for the night meal.

However, this is permitted only on condition that it

isremovedearlyenoughonthefirstdaythatitisnot

obvious that it is being removed for the next night.31

WASHING DISHESQ. May one wash the dishes from the day meal if they will not be used again on Yom Tov?

A. It is forbidden to prepare on Yom Tov for after

Yom Tov(evenbyaskinganon-Jew).Therefore,ifthe

dishes will not be used again on that day, they may

not be cleaned. However, there are exceptions that

permit washing the dishes even when they will not

beusedagainonthatday:

• They may be washed after the night meal in

preparation for the morning meal.

• If they will give off a bad smell or attract

flies,theymaybewashed.

• If one is particularly disturbed by seeing

dirty dishes in the kitchen, they may be

washed.

In all of these cases, the dishes may be washed

even though they will not be used again on Yom Tov

itself, because they are indeed being washed for the

honor of Yom Tov.

Q. May hot water be used to wash dishes on Yom Tov?

A. Hot water may be used to wash dishes,

provided thatnoflamewillbe ignitedonYom Tov

(which is always forbidden). Washing dishes for use

on Yom Tov is considered a genuine need of Yom Tov,

and thus heating water for that purpose is permitted.

Q. May dirty dishes be placed in the dishwasher?

A. Yes. One should be careful, however, to avoid

an act of Borer (sorting), which is still prohibited (in

many cases) on Yom Tov.

31SeeChayeiAdam153:6.


RSH

AH

QUIZ

TIME 7. The passuk (4:6) says that after covering they placed the badim (back into the rings). Tosfos

(Yuma 72a) asks that the passuk (Shemos, 25:15) tells us that we must never remove the badim from the Aron’s rings. How then in our parsha could they remove them?

kisvu.org

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SHAV

UOSI KNOW WHAT YOU DID

LAST SHAVUOTRabbi Mashiach Kelaty | Rabbi of Stanmore United Synagogue Sephardi Kehilla

14

II once heard a shiur given by Rav Moshe Aaron Stern zt’l. In his inimitable way, he posed the following question. Hillel the Elder had 80 talmidim. The top of the list was Rav Yonatan ben Uziel, otherwise known as the Targum Yonatan. He used to have a fire above his head, which used to burn birds who were flying overhead. The sort of person you want to sit next to at a barbeque. ‘Floundering’ at the bottom of the list was Rav Yochanan ben Zakkai, whose timely three point plan was accepted by the Roman Emperor Vespasian, thereby saving Rav Tzadok, the Royal line of King David, and all of the chachamim in Yavneh in one fell swoop.

Knowing only two names at positions 1 and 80, that leaves 78 talmidim, at least greater than Rav Yochanan ben Zakkai, who remain unnamed. Who are they?

Before I attempt to give you the answer, please indulge me by reading on.

In the beginning of Megillat Ruth we are told that a man from Bethlehem in Yehudah wentto liveinthefieldsofMoav,becauseofthe famine in Eretz Yisrael. Chazal criticise this person for abandoning his people in their time of need and fleeing with his family toMoav.

When the Megillah first tells us ofthis person’s departure, he is mentioned anonymously (‘a man’). However, we do not remain guessing about his identity for very long. In the very next verse we are told that

“The name of the man is Elimelech”.

Why the ‘cloak and dagger’? Why not write this story more ‘economically’ and tell us the name of the man and what he did in one pasuk?

To further exacerbate the point, I will quote youanotherverse:

“And a man went from the House of Levi and he married the daughter of Levi” [Shemot 2:1]. The Torah later identifies these mysterious individuals asAmram and Yocheved, the parents of Moshe. Butwhytheanonymity?Whynotsimplysay:

“And Amram went and married Yocheved”? The Baal HaTurim in Shemot points out that these two places are the only times in Tanach where the Torah uses the expression “And a man went” (vayelech ish). The Baal HaTurim comments that the pasuk “A man went from the Tribe of Levi” brought about the firstredeemer (Moshe Rabbenu) and the pasuk

“A man went from Bethlehem Yehudah” led to the final redeemer (Mashiach - who willdescend from King David, a descendent of Ruth).

The Shemen HaTov elaborates on this Baal HaTurim. The person who produces the Redeemer can be an anonymous person. One does not need to be the great leader of his generation--anAmramoranElimelech-- toproduce the Redeemer. Any Jew is capable of producing a child who will be the greatest personage in his generation and in fact a Redeemer.

The Chafetz Chaim once told the following story. During the reign of the Czar of Russia, a father and son worked together in Siberia to lay the tracks for the railroad. This was backbreaking labor. Night and day, under the

most brutal conditions, from freezing cold to stiflingheat, theyworkedputting theirblood,sweat and tears into the Czar’s railroad. One day, the son turned to his father and asked,

“Father, will the people that ride the train have any idea concerning the backbreaking labour that went into preparing this railroad?”

The father looked at his son and said, “It is not important what people will or will not think, what they will or will not know. We work forone reasonand foronepurpose: to fulfillthe command of the Czar. He is our leader, our father, who provides for our country. He has asked us to build the railroad. That is all that counts.”

“The same idea applies to Torah study,” continued the Chafetz Chaim. “It is unimportant for us to know if those who later delve through Torah chidushim will appreciate the time and effortexpended in theirproduction.Likewise,it should not matter to us the amount of toil that we put into learning a difficult sugya. Everything that man does in this world should be executed with one focus in mind: he iscarrying out Hashem’s will.”

One does not necessarily need to be great himself or have superior lineage or wealth or power. Any anonymous Jew can potentially produce the future leader of the Jewish people.

And that’s why we are not privy to the names of the students of Hillel. Regardless of the fact that they remain anonymous, their effectuponthehistoryofKlalYisraelwasfeltmost acutely. Who knows how many times we have been saved from untold tragedies in the merit of these holy tzaddikim?

From red eye to Sinai, as you take part in the all night ‘stake-out’, make your stake inTorah. Even if you never get your name on a plaque, or will never have a synagogue named after you, you can sleep well after tikkun leyl – knowing that there is One who knows all, and Who will never forget what you did last Shavout.


AVUO

S

QUIZ

TIME 7. Every Yom Tov has a particular mitzva associated with it. Matza on Pesach

and Sukka and Arba Minim on Sukkos. Why does Shavuos not have something specific that we celebrate with?

PARS

HAHTHE NUMBER IS

TOO ENORMOUSRabbi Sandor Milun | JLE

Riddle AnswerBamidbar 1:7 and 2:3.

The 3 names are Nachshon, Aminadav who is in fact one person (Nachshon ben Aminadav) the Nasi of the Shevet Yehuda

the last of the three.

Megilas Rus 4:20. Aminodov and Nachshon are listed as two separate people and Yehuda in 1: 1 is not a

person but rather a place.

15

In this week’s parsha, the Torah goes to great length to inform us regarding the exact number of Jews in each tribe. It is axiomatic within Torah thought that since the Torah is the Dvar Hashem that each and every letter in the Torah is absolutely necessary. There are many sugyos in Shas devoted to discussing even one letter when Chazal thought might be superfluous. In addition, to expounding the number of Jews in each tribe, Hashem saw it necessary to name each tribe’s leader and to detail each tribe’s families and family history.

Why bother? How could Hashem waste so many letters (and words) telling us about some leader of a tribe who lived about 3300 years ago?

The Rabbi’s explain that this parsha comes to show how valuable each person is to Hashem. Rabbi Berel Wein says,”Merely stating that there were approximately six hundred thousand male Jews from the ages of twenty to sixty only gives us a statistic. Most statistics are faceless, impersonal and sometimes even meaningless. They never carry a moral or even educational lesson to the reader. They are cold numbers. The Torah therefore personalises the numbers in this week’s parsha and in the book of Bamidbar generally. Through the numbers that are now flesh and blood people, the challenges ofMoshe in leading the people of Israel in the desert of Sinai are more understandable to us when we see the wide variety and great numbers of people who he had to deal with day in and day out for forty years. Once the numbers are personalised and broken down the story becomes much clearer and more relevant to every age.”

It is one thing to say that the Holocaust destroyed six million Jews. This statement leaves little to the imagination because of the immense magnitude of the number. I always struggle to get my head around this number. Whenever I try counting to Six million, I get to around eighty two and start day dreaming about something else. The number is too enormous. However, hearing or reading about just one survivor makes it so real. Lifting the count of the Jewish people from mere statistics to a position of human empathy and understanding is part of the goal of this week’s parsha and the entire book of Bamidbar.

BAMIDBAR ANSWERS1. The theme of Parshas Bamidbar is the counting of the Bn’ei Yisroel for each of the

twelve tribes. These were then grouped into Degalim. The Leviim were assigned to help the Kohanim and the Leviim were counted separately and then split into three eachgroupbeingallocatedtocarrywhenjourneyingdifferentpartsofthemishkan. Additionally the LeviimredeemthefirstbornYisraelim.

2. TheLevush(ShulchanAruchO.C.428:4)explainsthatwereadParshasBamidbarbefore Shavuos to act as a separation between the din of the curses (read in Parshas Bechukosai) and the din of the fruit of trees that takes place on Shavuos. Rabbeinu Bechaye (Parshas Bamidbar) expresses the idea that before receiving the Torah one needs to make oneself like a desert.

3. The counting is not forHashem’s sake but is for the benefit of the Jews.Rashibrings that it comes to show how they are beloved and each one counts.

4. The order of the listed vessels to be covered, are from the innermost and holiest outward. Starting from the Kodesh Hakodashim was the Aron, then into the Heichal was the shulchan, menorah and inner mizbeach. Then the keilim used with the inner mizbeach and then outside the heichal to the outer mizbeach.

5. The pattern is that the all the keilim inside the heichal were covered with the bigdei techeiles. The only kli left outside the heichal was the mizbeach hanechoshes that was the only one that had bigdei argaman.

6. The kiyor and kanoarenotmentionedsincetheyweredifferenttoalltheotherkeilim– they are hechsher keilim. Therefore they were not covered like the others whom were carried by the Leviim. Instead, they were placed on the wagons when travelling. (Chizkuni,Shemos,30:18)

7. Chizkuni/MoishavZekainimofferstwoanswers.Reallytherewerefourbadim. Two had to remain there permanently and this is what the passuk in Parshas Teruma is referring to as never being allowed to be removed. Parshas Bamidbar is talking about the other two badim that could, and as seen here, were removed. Another answer is that the Aron had grooves. As they were about to travel, the badim needed to be locked into these positions to prevent the Aron from sliding up and down the badim when it was being moved. Therefore the badim never were removed from the rings only that in our parshatheyweremovedwithintheringstobefixedintoposition.

SHAVUOS ANSWERS1 Other names for Shavuos are Yom Habikurim(Pinchos,28:26)after thecelebrationof the

ripeningofthefirstfruits.Also,Chag Hakatzir(Mishpotim,23:16)afterthewheatharvesting.These are names found in the Torah. Chazal added the name Atzeres (meaning stoppage). The Kedushas Levi learns to mean that this is where the shefa is stopped and minimised to cater for man, so that we can receive it by Matan Torah.

2 Shavuos means “weeks“. We call it so to express that Shavuos is really the climax of the work and preparation of the seven weeks of the sefira. Shevuos also means “oaths” referring to two oaths that take place on Shavuos. The oath by Hashem that He will not chose another nation besides for the Jews. The Jews also make an oath that they will not pick another god, only Hashem.

3 Kabalas HaTorah implies our acceptance, the receiver, while Matan Torah focuses on the giver. We realise that Torah is a present to us from Hashem. Not only did we receive the Torahbutwecanactuallyjointoitandmakeitbecomesours.TheGemaralearnsthisfromtwo pesukim – Torah and Toraso. This was seen by Moshe who changed the very date of Matan Torah by adding on a day by himself that Hashem agreed to. This explains the calling it “Zman Matan Torahseinu”.

4 The Kedushas Levi (Shavuos) points out that there are two elements to a Yom Tov. Stopping from work and the doing of the special mitzva(s) linked to that festival. We usually call it after the special mitzvaoftheYomTov.WithShavuosweonlyhavethefirstelementandtherefore call it after this part – Atzeres meaning “stop”.

5 Shavuos is about Torah that is above time. To demonstrate this, Shavuos does not have a fixeddatewithinthetimeframeoftheJewishcalendar.Otherfestivalscomewiththeirownspecial mitzvos. Mitzvosaredonewithinatimeframeandthereforecomewithfixeddates.

6 Other festivals bring special kedusha into the weekday. They celebrate a time of miracles which is where teva is overridden. This is expressed by spanning an entire week, seven days. ShavuosisdifferentinthatitisatimeofTorahthatbringskedusha to constantly permeate everywhere. It is therefore throughout the year. However, to make some recognition of it we must have it some time and so pick the day when the Torah was given, but only celebrate it one day.

7 Every Yom Tov has its own special act associated with it. However, by Shavuos there is nothing besides for the Torah that is with us the whole time. In this way Shavuos is unique. ThisisbecauseTorahisabovetime,hencenofixeddateinthecalendar,andalsocannotbeconfinedtoaspecificact.

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פרקי אבות

פרק ו’ משנה ד’

כך היא דרכה של תורה פת במלח תאכל, ומים במשורה תשתה, ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמלThis is the way of the Torah. Eat bread with salt,

drink water in small measure, sleep on the ground. Live a life of deprivation but toil in the Torah.

תורה של דרכה היא This is the way of the Torah. According to Rashi, the – כך baraisa does not advocate asceticism as the vehicle for success at Torah study; a wealthypersonneednotgiveuphisfinancialsecurityandlivealifeofpovertyinorder to pursue Torah. Rather it is a call to a poor person not to let poverty impede his pursuit of Torah. The serenity of Torah can be experienced even in privation, andonemustalwaysbepreparedtosacrificehispersonalcomfortforthesakeof Torah study. In the words of Rambam (Hil, Talmud Torah 3:7):“Lestonesay,“Iwill gather money and then return to Torah study; I will buy what I need and be free of preoccupation and then I will study” – know that if such thoughts enter your heart and mind you will never merit the crown of Torah.”

Midrash Shmuel and others understand the baraisa as addressed to rich and poor alike. The Torah makes its home only among those who understand that one cannot serve two masters, that one who becomes dependent on creature comforts willfinditdifficulttolivewithoutthem,andthattheywillusuallybepurchasedat the expense of time that would otherwise have been devoted to Torah study.

As a wise man once said, “Many people have the attitude that they want to learn the entire Shas (Talmud) in one night – and they want to sleep, as well.” Torah demands a dedication that pampered people are not ready to give it.

Rambam (ibid. 3:6) codifies this approach: “Onewhosehearthas elevatedhimtowanttofulfilthemitzvah of Torah study properly and to be crowned with the crown of Torah should not shift his attention to other things. Let him not place the thought in his heart that he will acquire Torah along with wealth and honour. This is the way of the Torah etc.”

תישן הארץ ועל תשתה, במשורה ומים תאכל, במלח Eat bread with salt, drink – פת water in small measure, sleep on the ground. Even if the only way one can free himself to learn is by enduring such privation, he should be ready for it (Rashi).

Meiri offers a qualification. While dependence on delicacies does lead toneglectofTorahstudy,onewhocanaffordtobuygoodfoodshouldeatwell,sothathebehealthyandstrongenoughtofulfilhispotential.

תחיה צער Live a life of deprivation. Most commentators view this as a – וחיי general statement which includes the physical deprivation listed above. According to Tiferes Yisrael, it is a new aspect of the difficulties onemust bewilling tobearinordertostudyTorah.Notonlymustonebereadytosufferphysicalwantbut even to bear emotional strain such as worries, fears and vexation in order to pursuethewordofGod.

עמל אתה but toil in the Torah. A person’s love for Torah should be – ובתורה so deep that he is not even aware of privation or hardship. The Torah gives its disciples the serenity to enjoy life with happiness and bliss, oblivious to material privation (Chida).

HaChassid YaavetzcommentsthatthisteachesthatGoddoesnotdemandthe same level of Torah scholarship from each of us, but He expects us to do our

best;theresultswillbeinproportiontotheeffort.Hencethebaraisa speaks of toilingatTorah.Therewardwillbeinproportiontotheeffort.AchievementisuptoGod,buteffortisuptoman(HaChassid Yaavetz).

Mesillas Yesharimqualifies:Apersonmustrealizethatheisinthisworldnotfor rest and relaxation, but for labour and exertion. He should conduct himself like those who work for hire, and in the manner of soldiers in the front lines, who eat in haste, sleep at irregular intervals and are always prepared for battle, כי אדם לעמל -lifethistohimselfaccustomspersonaIf5:7).for man is born to labour (Job ,יולדstyle,hewillfindDivineserviceeasier,sincehewillhavetheproperattitudeforit.ThisisthespiritofwhattheSagessaid:“ThisisthewayofTorah–eatbreadwithsalt,etc.”Thisdisciplineembodiestheessenceofself-denialandremovalfrom comfort and pleasure.

Ruach Chaim notes the change in tense. While the earlier items are in future tense-תשתה תאכל, literally mean you will eat, you will drink – the imperative to toil at Torah study, עמל, is expressed in the present tense. To tend to one’s physical needs can sometimes be spiritually counterproductive. Thus one should view them as a necessary evil and delay them for the future, as much as possible. Not so the labour of Torah study, which should be one’s constant preoccupation.

Wrong-way ride. A wealthy and successful lawyer visited his childhood friend Rabbi Elchonon Wasserman, and was appalled at the great Rosh yeshivah’s poverty. He exclaimed, “Elchonon, you are much brighter than I am. Had you become a lawyer you would be a wealthy man today!”

R’ Elchonon did not react to the comment. The old friends visited together for a few enjoyable hours, and then R’ Elchonon accompanied the man to his train. At the station two trains were waiting, one a modern, comfortable one to the east, and another that was old and rickety. The lawyer, who was headed westward, walked toward the old train. R’ Elchonon asked him, “Why do you travel in such anuncomfortabletrain?Gototheluxuriousnewone!”

The friend stared at him incredulously, and said, “But I’m going in the other direction!”

R’ Elchonon ignored the comment. “Nonetheless, isn’t it better to travel in a comfortable, plush train?”

The lawyer was exasperated. “Elchonon, you speak nonsense! What good is a comfortable train if it is not taking me where I have to go?” R’ Elchonon quietly replied, “Listen to yourself. You are right. When you want to arrive at a certain destination the comfort level of the vehicle doesn’t mean much. The main thing is to get where you have to be. Do you remember you asked me why I did not become a lawyer? Of course that career would be more lucrative, but hat is not my goal in life. What good is the comfort if I don’t arrive where I want to be?”

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

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