Oneg Bamidbar Shavuos Edition

??QUIZ TIME??based on questions that make you think

http://livingwithmitzvos.com/shavuous-questions/

1. In what way is the Torah different to all the other wisdoms of the world?

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SShavuos and Lessons from the Game of Chess

Rabbi Jeremy GolkerHead of Kodesh, Hasmonean High School

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לרפואה שלימה שירה תמר בת שושנה דבורה

I remember my father telling me, many years ago, a legend about the person who invented the game of chess. The King (some say it was of India, some say China) wanted to reward the person who had invented this marvellous game. Rather than ask for a grand sum of money, the man made an unusual request.

He asked for one grain of rice for the first square of the chess board, two grains for the second square, four for the third square, eight for the fourth and so on. The number of grains would merely double on each successive square. The King laughed at the measly request and scoffed at the inventor’s missed opportunity.

However, the King did not have the last laugh. Do the maths. By the 11th square you already have more than a thousand grains. By the 21st square you have over a million, a billion by the 31st square and you are still not even half way. The King soon realised that he did not have enough rice in his kingdom to satisfy this request.

This is the power of the geometric progression where the numbers accumulate rapidly.

This is also the lesson of Sefiras HaOmer and Shavuos.

Rabbi Zev Leff notes that Sefiras HaOmer has a cumulative effect. We are not simply counting a series of successive days. Rather we are building on previous days. Each new day of the sefirah carries with it the impetus of all the days before it. The spiritual growth that is meant to be achieved during the sefirah period is far greater than the sum of the individual days.

Perhaps this answers why we don’t count 98 days of sefirah. After all, if Klal Yisrael were on the 49th level of tumah when they left Mitzrayim and reached the 49th level of kedushah at Matan Torah, we should surely count 98 days! We went from level minus 49 to plus 49. The answer is that this would only be true if we were counting chronological days. In reality, we reach our destination more quickly due to the cumulative effect that comes with adding on to the previous day.

It also explains the seemingly unusual behaviour of Rabbi Akiva, the hero of the sefirah period. After twelve years of continuous study, he returned home and overheard his wife telling a neighbour that if her great husband were to stay away for another 12 years she would not mind. On hearing this, Rabbi Akiva did an about turn and went off for another twelve years.

Why didn’t Rabbi Akiva pop home and at least say hello to his wife?

The answer is that Rabbi Akiva knew full well the secret of the power of accumulation. 12 plus 12 does not really equal 24. Imagine if our inventor of chess stopped counting grains after 12 squares and started the count again. He would have lost the whole benefit of the geometric progression.

And this is true also for Torah, the central theme of Shavuos.

The Chafetz Chaim1 writes that Torah is compared to bread. If a man does not eat bread for a day or two he will feel weak; if he does not eat bread for a week he will feel extremely weak and it will be difficult for him to regain the strength that he has lost. The same is true with Torah which satiates the neshamah2 of the Jew. If someone does not learn Torah for a day or two and certainly for a whole week, his neshamah will grow extremely weak.

It is therefore critical to make sure a day does not pass without learning Torah. As Chazal say: 3אם תעזבני יום, אעזבך יומים, if you forsake me (the Torah) for a day, I will forsake you for two days.

Aside from the consistency which is required to achieve a cumulative effect when learning Torah, we also see that Torah has a cumulative effect in that it is more potent than other mitzvos. The mitzvah of Limmud HaTorah is ‘turbo-charged’; it is qualitatively different. As the Mishnah in Peah4 states: כולם כנגד תורה Talmud .ותלמוד Torah k’neged kulam – Learning Torah is equivalent to them all.

The Vilna Gaon5, quoting the Yerushalmi, notes that each word of Torah studied is a mitzvah in itself. For this reason the Chafetz Chaim calculates that the reward for learning Torah also surpasses that of other mitzvos. Just imagine, if a person on average speaks about 200 words per minute, he has accumulated 12,000 mitzvos in an hour of Torah study.

Furthermore, the very existence of the world depends on Torah. As Chazal6 say reishis, the first ,and for ראשית B’reishis - for the sake of Torah which is called ,"בראשית"the sake of Israel which is also called ראשית reishis and for the sake of Moshe who was the intermediary through which the Torah was given. The Nefesh HaChaim7 famously writes that if the world was devoid of Torah study even for a moment, it would simply cease to exist. Even one Jew has abundant power to sustain all of creation through his learning and the creation of the entire world was worthwhile for his sake alone.

May the cumulative effect of Sefiras HaOmer and Limmud HaTorah, the concept of the geometric progression and the idea that the total is far bigger than the sum of the parts inspire and encourage us over these powerful days.

1 Shemiras Halashon, Shaar HaTorah chapter 32 Soul3 Yerushalmi Brachos 9:54 1:15 Sh’nos Eliyahu to Pe’ah 1:16 Bereishis Rabbah chapter 17 4:13

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2. What are the different names for Shavuos?

לעלוי נשמתהרה"ח ר' יהודה בן הרה"ח ר' יעקב ז''ל

גרינוולדנלב"ע יום א' שבועות - ו' סיון תשכ"ב

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Bamidbar: Deserting the Pursuit of WealthRabbi Shimshon SilkinRabbi of Beis Yisroel Borehamwood & Chazon UK

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It has often been said, “There can be no respect for others without humility in one’s self.” Chazal tell us, “The Torah was given by means of three things: fire, rain and desert… From where do we know the desert? As it says (Numbers 1:1): ‘And Hashem spoke to Moshe in the Sinai Desert.’ And why was the Torah given by means of these three things? Just as these three things can be obtained for free by anyone in the world, so too the words of Torah are free, as it is said (Isaiah 55:1): ‘All who are thirsty should go to obtain water, and anyone who has no money should go and break bread and eat, and break bread and eat without money and without a price for wine and milk.’ Another interpretation: Why (was the Torah given) in the desert? Anyone who does not make himself ownerless, like the desert, cannot acquire the Torah.” (Bamidbar Rabbah 1:7).

These two interpretations are closely related. The first relates to the Torah being ownerless (or free) and the second refers to the student of Torah making himself ownerless. This characteristic is a recipe for genuine humility, for all too often it is a person’s ownership of possessions that stimulates his arrogance, as the passuk warns us: “Lest when you have eaten and are satisfied, and have built goodly houses, and dwelt therein, and when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied; then your heart be lifted up, and you forget Hashem your G-d…” (Devarim 8:13). There is a clear link expressed here between materialistic success and arrogance.

A popular writer recently described Western culture this way: “Our entire civilization now rests on the assumption that, no matter what else happens, we will all continue to buy lots of things… Buy what you don't need with money you don't have... Buy like you breathe, only more frequently.”

But recent research has shown that the pursuit of materialism is damaging. A leading article in the American Psychologist said: “Compared with their grandparents, today’s

young adults have grown up with much more affluence, yet slightly less happiness and much greater risk of depression and assorted social pathology”. And worse.

It has been shown in various studies that the acquisition of material goods, such as cars or clothes, results in a narcissistic and egocentric mindset – I have more than you so I must be more than you. This is completely contradictory to Torah values. Humility and lack of ego are not just important personality traits urged by the Torah – they are the very underpinning of the Torah. Of all the great compliments the Torah could have chosen to confer upon Moshe, it is his humility that is chief amongst them: “And the man Moshe was very humble, more so than all the [other] people upon the face of the earth” (Bamidbar 12:3).

The Ramban in his famous letter sent to his son enjoins him to “speak all your words softly” because the attribute of humility is, “the best trait above all the other good traits…” (Iggeres HaRamban). The Orchos Tzaddikim opens up his work on character refinements with two chapters on arrogance and humility. The Gemarah remarkably “quotes” Hakadosh Baruch Hu as saying “He [the baal gaavah, the arrogant one] and I cannot live in the same space” (Sotah 5a). Indeed the passuk declares: “An abomination to Hashem is everyone haughty of heart” (Mishlei 16:5). The Gemarah further tells us,

“R. Yoseph said…: Man should always learn from the mind of his Creator; for behold, Hakadosh Baruch Hu, ignored all the mountains and heights and caused His Shechinah to abide upon Har Sinai, and ignored all the beautiful trees and caused His Shechinah to abide in a bush.” (Gemarah ibid.).

The low mountain and the thorn bush reflect the significance the Torah places on humility as the key characteristic required for receiving the Torah. The desert symbolises the most suitable environment for facilitating such humility, because in the wilderness there can be no pursuit of materialism – everybody lives in the same accommodation, rides the same camel, eats the same food and drinks from the same rock. It is very difficult to lord it over someone else in the desert. And for this reason the entire fourth chumash of the Torah is entitled “In the Desert”, in order to enforce the idea that the ideal approach to Kabalas haTorah must come begin from a humble standpoint generated by a lack of fixation on the accumulation of material wealth. And so while it is true there is no respect for others without humility in one’s self, we can now add, and there can be no humility in one’s self without “deserting” one’s quest for materialism.

S P O N S O R E D



3. Why does Shavuos not have a fixed date in the year, like all the other festivals – it is only the fiftieth day

after the first day of Pesach?

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The Link Between Shavuos And Megillas Rus

Menachem GertnerTrustee, Federation of Synagogues

QUESTION 1

The precise connection between the yom tov of Shavuos

and the story in Megillas Rus is not readily apparent from the

content of the Megilla and many commentators offer a variety of

explanations as to why we read it on Shavuos. Of course, Megillas

Rus contains powerful messages such as chesed, loyalty to family

and the ability of anyone in Klal Yisroel (even a new entrant) to

have a great impact - but nonetheless its direct connection to the

yom tov remains obscure.

QUESTION 2

Shavuos is unique amongst the yomim tovim in that the Torah

fails to inform us of the precise date of the yom tov but rather tells

us (16:9 םירבד):

תספר-לך: שבעת, שבעה תחל בקמה, חרמש, מהחל

.לספר, שבעה שבעות

Seven weeks you shall count; from the time the sickle is first put to the standing corn you shall begin to count seven weeks.

ליהוה שבעות, חג ועשית אלהיך

And you shall then make a festival of weeks unto Hashem your G-d

Why is it that Shavuos seemingly has no fixed date (and

indeed the date of Shavuos later became the subject of fierce

debate between the Sadducees and the Rabbis) as opposed to all

the other yomim tovim that do have a specified date?

THE STORY OF RUS AND BOAZ

Boaz, one of the leading figures of his generation, initially

declined to perform the mitzvah of Yibbum with Rus because

her late husband had a closer living relative – Ploni Almoni

(also known as the ‘Goel’ in the Megilla). Despite Boaz’ urging

him, the Goel refused to perform the mitzvah, saying – “pen

ashchis es nachalaso, - lest I destroy my own inheritance” which

Rashi explains refers to his children ie the Goel refrained from

performing his duty to marry Rus because he was unsure whether

she was halachically Jewish and thus whether any children of

theirs would be Jewish.

The Brisker Rov asks why the Goel chose to focus on the

children? If Rus was not in fact a geyores then he himself could

not marry her (much less perform the mitzvah of Yibbum with

her!) –why then did he focus on the illegitimacy of the children

when Rus herself would have been equally illegitimate?

The Brisker Rov answers using the gemara in Yevamos (76b

and 77a) which recounts a discussion in the court of Shaul

Hamelech about the legitimacy of Dovid Hamelech’s Jewish

status given his descent from Rus the Moabitess. Avner, whose

argument was eventually accepted, argued that the Torah’s

prohibition on converts from the nations of Amoin and Moab

is written in the masculine and therefore: "Moavi ve’lo Moavis;

Amoini ve’lo Anoinis – a male Amoinite and Moabite may not

convert to Judaism but a Moabitess/Amoinitess may convert”

and thus Rus and her descendants (including Dovid) are Jewish.

Some aspects of halacha, like the example above, are based

on derashos – interpretations of the torah using the "Middos

she’hatorah nidreshes bohen - the rules and methods for the

determination of the meaning of the Torah." As we well know,

many halachas are the subject of machlokes – argument between

different interpretations of the halacha. The Goel was therefore

concerned that although it was determined through a derasho that

female converts from Moab are acceptable and Rus was therefore

Jewish, at some later stage the halacha may be reinterpreted

which would raise doubt as to the legitimacy of his descendants

from his union with Rus. Boaz on the other hand (chazal say

he was "Bo-Az"- strength in him), courageously stood up and

followed the psak halacha and accepted the interpretation "Moavi

ve’lo Moavis" and married Rus, thereby founding the household

from which Dovid Hamelech and his descendant Moshiach Ben

Dovid will spring.

SYMBOLISM OF MEGILLAS RUS

From this story we can see the symbolism of Megillas Rus

and the reason why we read it every year on Shavuos when we

celebrate the giving on the Torah. At Sinai we were presented with

both aspects of the Torah – the Written Law as well as the Oral

Law. The Written Law is immutable and unchanged since Sinai

but the Oral Law is passed down from generation to generation

through our Rabbis and Torah scholars. Through Boaz’ union

with Rus, the Megilla demonstrates the importance of the Oral

Law and its equal status to that of the Written Law and that is why

it forms a central part of this yom tov. In marrying Rus, Boaz led

his generation by example and proved his absolute commitment

to living his life according to halacha – even halachos based on

the Oral Law. Similarly, the very date of Shavuos is itself left open

for our Rabbis to determine because the essence of this yom tov

is not only a celebration of the Written Law but equally of the Oral

Law as well.



4. Why is Shavuos the only one out of the three festivals that only has one day as opposed to seven?

לעלוי נשמת

חנה בת ר' דוד ע''הלעלוי נשמת

לאה בת ר' יהודה הי'ד


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כולל הלכה ברורהHeaded by Rabbi Yehoshua FrickersThis week: Rabbi Elie Schoemann Kollel Halocho Berura is an evening chabura of Baale Battim in Golders Green, learning הל’ בשר וחלב currently finishing בס”ד We are .למעשה to מקורות from the הלכה and thank Oneg Shabbos for this opportunity to share what we are learning with you.

Baking MilkyA discussion in halachah by Rabbi Elie Schoemann – For a final

psak, please consult your Rav.

Chazal decreed a prohibition on baking milky or meaty bread. If baked in this way, the bread may not be eaten at all. The reason for this is that bread is commonly eaten together with either meat or milk. Hence, Chazal were concerned that a person might eat the milky bread with meat or vice versa.1 (For the purpose of this article we will discuss milky bread that could accidentally be eaten with meat, but the same applies in reverse.)

Shavuos is a time when many milky delicacies will be on the menu.2 Some of these might include milky bread and rolls, milky cake, milky biscuits etc. How do we go about preparing our favorite milky delights without transgressing this halachah?

Two leniencies were given to this halachah3:

• It is permitted to bake a small quantity of milky bread.

• It is permitted to bake even a large quantity of milky bread in a unique shape that one would recognize as milky and therefore know not to eat with meat.

SMALL QUANTITY The Shulchan Aruch4 says that this is the amount of bread that is

eaten in that household at one meal. The Rema5 has a more lenient opinion, that a small amount is the supply of bread for that household for one day (24 hour period6). Bnei Ashkenaz follow the ruling of the Rema.

The reason for this leniency is that one would not forget the milky status of the bread in this short time period. Therefore, if relying on this leniency, one should intend to consume the bread within these times and not to store it away in the freezer.7

1 גמ']פסחים ל. , לו.[ טור ושו"ע ]יו"ד ריש סי' צ"ז[ 2 עיין רמ"א ומ"ב ]או"ח סי' תצ"ד סע' ג'[

3 ]יו"ד סי' צ"ז סע' א'[4 ]שם[

56 ערוך השולחן ]יו"ד צ"ז סי' ד'[

7 בדי השולחן ]יו"ד סי' צ"ז ס"ק ט' , ביאורים ד"ה ולכן עמ' שנ"ג[ וע"ע בחמודי דניאל, אות י"ב "מדברי רש"י נראה שצריך

UNIQUE SHAPE

Only a shape or sticker that would be recognized as milky by the intended consumers may be used. Cheese or other obviously milky toppings or fillings that are visible are another way of permitting the bread or baked product.8 The shapes, stickers, fillings or toppings should encompass the entire product9 and must be present prior to the actual baking.

INTENTION TO AMEND OR INFORM AFTER BAKING

One should not make a large amount of milky bread without any unique shape with the intention of either dividing up the bread between many people or changing the shape or adding a sticker or sign to the milky bread after baking.10

Similarly one should not bake milky bread with the intention of informing potential consumers of its milky status as one might forget to do so.11

However, there are opinions that are lenient in either of the above.12

MILKY CAKES AND BISCUITS

Baked goods that are not usually eaten with meat (e.g. cakes, biscuits, croissants, Danish pastries …) are not included in the above restrictions of milky bread.13 However, there are poskim14 who are stringent with these types of products as well.

לאכול מיד....לכך נראה דצריך לאכלו בו ביום". וכן מובא בדרכי תשובה שם ס"ק ט"ו.8 ערוך השולחן ]שם סי' ה'[, כף החיים ]שם ס"ק א'[ וכן שו"ת באר שבע ]סימן ל"ב[

9 גליון מהרש"א ]שם[10 פתחי תשובה ]יו"ד שם ס"ק ג'[ בשם החוו"ד ופמ"ג ודלא ככו"פ בשם זקנו שמיקל בכה"ג.

11 פ"ת ]שם[ בשם מהרי"ט ]שו"ת ח"ב יו"ד סי' י"ח[. ויש מתירים בכה"ג ]דברי יוסף סי' תרנ"ו - מובא ד"ת ס"ק כ'[.12 עיין לעיל הערה 10 ו-11. לענין פת שנהיה "חלבי" בשוגג עיין פ"ת ]שם ס"ק ב'[ שמביא בזה מחלוקת אי אסרינן או לא ומסיק לחומרא. ע"ע ביד יהודה שבנפל עליו חלב אח"כ, אפשר לחתוך ולחלק לכמה אנשים או לעשות עליו סימן ]ד"ת

ס"ק ז'[.13 מהרי"ט ]שם[, פר"ח ]ס"ק א'[, חכ"א ]כלל נ' סעי' ג'[, פ"ת ]ס"ק ג'[, ערה"ש ]שם סעי' ז' וח'[, הגריש"א שליט"א, הגר"מ

הלברשטאם ז"ל )מפי מו"ר רב יוסף יצחק לרנר שליט"א(.14 ט"ז ]שם ס"ק א'[, יד יהודה ]הקצר ס"ק ג', הארוך ס"ק ו'[. המ"ב ]סי' תמ"ז ס"ק ק"ו[ אוסר נתינת חלב לתוך יין, אמנם

כתב המנח"י ]כלל ס' אות ג'[ שהיינו דווקא יין )ולא במיני מתיקה( כמו בלחם שדרך לאוכלה עם בשר.

Our previous article (parshas Emor) discussed the issue of using a microwave in the office, otherwise used for non-kosher, to heat up ones lunch.Although our articles are a general overview and digest of issues and NOT a psak halocho, since it is an issue which is encountered by many people on a regular basis we would like to clarify the issue further.

1. If the microwave is of the type that the walls themselves do not heat up then clearly there is not going to be any bishul and is therefore ok to use.

2. If the walls do heat up and if a microwave is considered bishul it is (seemingly) comparable to the case discussed by the Remo who says that (lechatchila) it should be avoided.

3. However, Hagaon Rebbi Akiva Eiger points out that it is sometimes very difficult to avoid it, such as for travellers, and suggests reasons why one may be meikil.

4. Accordingly, one may conclude that a person going to work every day, who is entitled to a nutritious lunch, may comfortably rely on the sevoros to be meikil.

5. One may go even further and suggest that because a microwave may not be considered as bishul and furthermore only involves zeoh / steam ( a topic to be covered in a future issue b”eH) it is actually muttar in all situations.

6. For an actual psak consult a recognised halachic authority.



5. Why do we read Megillas Rus on Shavuos?

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Rabbi Aron LitwinJerusalem Kollel - R' Yitzchak Berkovits

The busy Pesach bein hazmanim has passed;

the bustling noisy houses have emptied once

again and we are all struggling to re-discover

some schedule in our lives. Is it incidental that

it is during this time that we begin counting

the Omer?

Have you ever wondered what the words “Sefiras

HaOmer” mean? Literally translated the definition is

“the counting of the Omer.” The Omer was a korban that

allowed people to eat grain from the new harvest and the

Torah commands us to begin counting the sefirah from the

day it was offered.

This begs the question… why do we call it “Sefiras

HaOmer” – “the counting of the Omer"? The only

connection between the sefirah and the Omer is that they

‘happen’ to occur on the same day. Surely it would be more

fitting to be called ‘Sefirah to Kabalas haTorah’ or ‘Sefirah

to Shavuos’, call it anything, but not Sefiras HaOmer?

I was recently caught speeding and had the choice to

either attend a speed awareness course or receive points

on my license. I opted for the course. Surprisingly enough

it was rather interesting and a good re-cap of some rules

I have already forgotten. I agreed with almost everything

Mark (the speaker) said until he made the following

statement: “there is no gain whatsoever to speeding.” A

young smart-alec called out from the back that there is one

obvious gain: that one will arrive at his destination sooner.

Mark responded by telling us a story:

“A few days ago, I was driving on Uxbridge Road (where

the course was held). I was within the limit but alongside

me there was a car speeding. Now, on Uxbridge Road

there are 14 traffic lights. As I approached the first light

it was changing from amber to red and the speeding car

made it through, but I was forced to stop. By the next set

of lights however, the faster car had already stopped for a

red. I approached the lights as they turned green, so since

I was moving, I sailed past the speeding car whilst driving

within the limit.”

Slow consistent growth will always win out. In fact

Mark claims that when driving at 30, if you time it right,

you can make it through all 14 lights one after the other.

When the Jewish people left Egypt we were almost

at the lowest level of impurity. Yet a short time later, at

the foot of Mount Sinai, we reached the holiest rung of

the ladder. How could this be? What system was it that

allowed us to complete such a transformation?

A system of consistency! 49 days to move 49 steps.

There was no erratic move; there was no sudden drastic

change. Instead there was steady, systematic work and

concrete steps were taken.

We all know the tale of the race between the tortoise

and the hare; the hare after a short sprint was so confident

in his ability that he allowed himself to doze off and the

consistent, stable, tortoise won.

There are no short cuts in growing produce. Even in our

modern age with genetically modified crops, one must still

plough the earth, plant a seed, wait for it to grow, harvest it,

winnow it, grind it and then bake it. One is only rewarded

with the aroma of fresh bread after completing this lengthy

process. The Korban Omer as previously mentioned was

the final gateway in allowing us to eat the new produce. It

encapsulated the message of the produce, the message of

consistency.

Now we are in a better position to understand why it is

called Sefiras HaOmer. The Omer and the spiritual growth

that takes place from Pesach until Shavuos are two sides

of the same coin!

So as we settle back to a new term and we struggle

to establish some schedule in our lives let us remember

that the road to success is paved with consistency, and

perhaps the fact that we have just begun the Omer is by no

means a coincidence!



6. 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 a particular mitzvah associated with it?

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Kalman Weissbraun


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A Practical Guide to the Halochos 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 focus on the mitzvah of tzedakah and we started with the key sources, its rewards and its exclusive

purpose to financially support aniyim / poor people. We then clarified who is obligated to give tzedakah, who is considered an ani, how you must provide for the full needs of an ani where possible and the four levels of tzedakah donations.

Section B – Tzedakah Chapter 1 - The Mitzvah of Tzedakah

F. VALIDATING THE AUTHENTICITY OF THE ANI.

1. If an ani requests money for food, you should donate immediately without checking if he is genuine. In all other cases it is important to assess whether the ani or welfare project is genuine.

2. This is especially so when giving large donations relative to your abilities, as the money you give this possibly inappropriate cause means that money will not go to other genuine causes.

3. If you know for sure that the collector is a fraud, then it is forbidden to give him tzedakah funds, as this deprives genuine aniyim of financial aid.

4. It would seem that relative to the size of the donation, you should make appropriate checks; for example, check if the collector has a Vaad Hatzdokah certificate.

5. If a collector does not have a certificate, you are fully entitled to give him less, but nevertheless you should still give him at least the minimal amount as described in a future excerpt, Section B: Chapter 2 paragraph A.4-6.

G. THE CORRECT WAY TO GIVE TZEDAKAH.

1. When an ani requests help, you must respond in a dignified and friendly manner. This includes greeting him happily with a cheerful expression, being pleased to help him, sympathising and comforting him about his difficult circumstances, and endeavouring to make him feel better.

2. If you do not have any money you must still speak nicely, see Chapter 2: Paragraph C.3.a.

3. If possible, you should offer some practical suggestions how he might improve his financial position.

4. It is important to give an amount that is, to some degree, personalised for the particular circumstances of the ani. Therefore, you should listen to the specific details the ani recounts and donate accordingly.

5. Preferably you should give tzedakah with your right hand, whilst standing.

6. When you give tzedakah you must do so with the intention of performing Hashem’s command to give tzedakah. As without this intention, you may not have actually fulfilled the mitzvah.

Chapter 2 - The Prohibitions Relating to Tzedakah

A. SOURCES.

1. If you ignore the predicament of an ani and refuse to give him tzedakah, this is considered as if you worshipped idols, and you transgress the following negative prohibitions:

You shall not harden your heart nor clench your hand against your impoverished brother. (Devarim 15:7)

And your heart shall not grieve when you give him. (Devarim 15:10)

2. These prohibitions apply only when refusing an ani’s requests, and not if you refuse requests from tzedakah representatives. Neither do these prohibitions apply to those who collect on behalf of institutions or welfare projects.

3. According to a minority of opinions these prohibitions apply even when you only have knowledge of an ani’s predicament and he has not explicitly requested a donation.

4. An additional prohibition is based on the verse:

Let not the pauper turn back in shame. (Tehillim 74:21).

This verse teaches that it is forbidden for someone not to contribute anything at all to an ani who requests a donation. You must give at least a minimal donation, which is defined as the value of a dried date

– approximately 12½p.

5. Nowadays, this amount is likely to embarrass the ani, and therefore you

should give at least the minimal amount which would not embarrass the ani.

6. If you do not have any additional money, it would be better to give nothing at all and act sympathetically as stated earlier Chapter 1: Paragraph G.1, so as to avoid causing the ani embarrassment. (See later paragraph C.2.e regarding the prohibition to embarrass an ani.)

B. TZEDAKAH VOWS.

1. In addition to the above, there is a further set of mitzvos and prohibitions which might also apply. If a person makes an explicit verbal statement that he will make a donation to tzedakah, whether to a specific tzedakah or just in general, this would be considered a צדקה נדר neder tzedakah a tzedakah vow, and subject to all the laws relating to vows and promises.

2. In addition, if these obligations are not fulfilled immediately and assuming there is an ani in the vicinity, then one can also transgress the prohibition do not delay (Devorim 23:22) fulfilling your commitments.

3. Further, if you offer a gift to an ani, and some say that even if you just offer him a job it is considered a vow, and you may not retract your offer.

4. It is therefore highly advisable to always add a bli neder to statements of this nature.

5. Due to the seriousness of this matter, one should ask a rav if he has any concerns of this nature. A specific hataras nedarim may be required, which is a more complex process in the case of tzedakah.



7. What is the difference between Shavuos and Simchas Torah - both seem to celebrate receiving the Torah?

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S P O N S O R E D

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

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On the second day of Shavuos, we read about the righteous convert Rus, who literally gave up a life of royalty to join Klal Yisrael. Where did she get the inner strength to withstand this nisayon test? Interestingly the second day of Shavuos is also the yahrtzeit of the Ger Tzedek of Vilna, Avrohom ben Avrohom.

Originally known as Count Valentin Potocki, from an aristocratic Polish Christian family, he became a ger tzedek and a talmid of the Vilna Gaon.

After converting, he was tracked down and arrested by the Bishop of Vilna. His mother visited him in prison and begged him to renounce his Judaism, at least publicly. He refused saying, “I love you dearly, but I love the truth even more.”

After a long imprisonment and a trial for heresy, Potocki was condemned to be burnt at the stake. After the decree was handed down, the Vilna Gaon sent Potocki a message offering to rescue him using kabbalah. Potocki refused, preferring instead to die al kiddush Hashem and inquired of the Vilna Gaon which brachah he should make immediately before his death. The Vilna Gaon answered, "...m'kadesh es Shimcha be'rabbim" and sent a messenger to hear and answer "Amen”]

Potocki was executed in Vilna on the second day of Shavuos. It was unsafe for any Jew to witness the burning; nevertheless one Jew, Leiser Zhiskes, who had no beard, went among the crowd and succeeded by bribery in securing some of the ashes, which were later buried in the Jewish cemetery. Even today the ashes of the Ger Tzedek are buried next to the Gaon.

Potocki walked proudly to the execution site, singing a song that was later sung in the Volozhin Yeshivah and that was also sung by Rabbi Isser Zalman Meltzer after Yom Kippur. Some say that Rabbi Alexander Ziskind, author of Yesod VeShoresh HaAvodah, stood near Potocki and said "Amen" to the brachah he said before he died.

Shortly before he was executed, he was asked where he got the strength to withstand the great nisayon.

He replied by quoting his Rebbe, the Gaon, that when Hashem offered the Torah to various nations there were certainly some individuals who DID want to accept the Torah, but Hashem would only give it to a whole nation, not to individuals. These individuals who did say “Naa’seh v’nishma” were rewarded that their descendants would become gerim. It was also this strength that allowed the Ger Tzedek to give up his life al kiddush Hashem.

Similarly Rus received her inner strength from her ancestor who was prepared to accept the Torah.

HaRav Matisyohu Salamon, shlita, derives a very important chizuk from this. Imagine the disappointment of those righteous individuals who were prepared to accept the Torah, but seemingly were left empty- handed.

Little were they aware that their acceptance would have far- reaching consequences. Hashem takes note of every good intention and no good deed or thought goes unnoticed. It might take hundreds of years but eventually all our mitzvos will be rewarded, in this world or the World to Come.

THE TALMID - וללמדDovi Freilich

THE REBBE - ללמודRabbi Dovid SulzbacherMenorah Grammer School

Throughout our lives, we hear how the Bnei Yisrael were on such a high Kabbalas haTorah that we were קבלת התורה madreigah level at the time of מדריגהable to accept it with the famous words:

All that Hashem has said, we will do and - כל אשר דבר ה׳ נעשה ונשמע“we will listen. (כד-ז)

But what is so special about these few words? The Gemarah (Shabbos 75a) tells us that Hashem asked who revealed this secret formula that only מלאכים malachim know? What is unique about this statement? How hard could it have been to eagerly accept the Torah since we know that Hashem loves us and would not give us something which was unsuitable for us? After all, don’t we say three times a day “שומר ה׳ את כל אהביו”, that Hashem will protect all who love him? In the Torah itself it says that we will be “קדוש וגוי כהנים a ,”ממלכת kingdom of priests and a holy nation! What is the major chiddush of na’aseh v’nishma which has caused these words to be on the tongue of every primary school child ever since?

The answer to our puzzling query is actually a fundamental foundation in emunah. The Torah isn’t merely a “religion” or “”practice”. It is the Divine energy and key that Hashem gives us to turn us from a stiff-necked people in to a ממלכת כהנים a kingdom of priests. On face value, this seems an impossible feat. If Klal Yisrael had investigated the Torah prior to accepting it, they might

not have agreed to accept a whole new lifestyle upon themselves, because everyone must admit, it is not always easy. But by saying na’aseh v’nishma, they are admitting that Hashem knows best. Before we even hear the Torah’s contents, נעשה, ‘we will do’ we are committing ourselves, not “we will try” but we will succeed. It is this attitude of determination to prosper that is the key to reaching ultimate spirituality.

There are endless lists of excuses not to get things done and unless one commits oneself to do it, there isn’t a chance of it happening! In the leyning for the first day of Shavuos, Rashi interprets the words “ועתה אם שמוע תשמעו בקולי”

‘and now if you will surely listen to my voice’ to mean that all beginnings are hard but once you’re over that hurdle, it’s easy from there! We all have excuses not to squeeze in that extra hour of chavrusa, or not to get involved in the many chessed opportunities available, or not to learn the various halachos needed every day around the house; the list is long as every single Jew on earth has an area in which to grow, because after all, growing is the ultimate goal in life. And by battling limitations and committing ourselves, jumping in to the נעשה, we will be able to hear- נשמע, and understand the true gift Hashem has given us. Don’t be put off by challenges because as Rashi says, all beginnings are tough, just as long as we have the attitude that the Torah is our Etz Chaim, our “guide to life”, we can be sure that we will see how דרכיה דרכי נועם, deracheiha darchei noam - its ways are truly pleasant.

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1 2 3 4 5742

chapters

Two chapters per day, finish in one year

or one chapter per day, finish in

two years

523 chapters

10 chapters per week

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421 chapters

One chapter per day

finish in just over one year

Daf Yomi

Finish in 7.4 years

app 1554 dapim

(standard editions

vary)

One daf per day, finish in just over four

years

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day, finish in 1.5 years

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Two chapters of TANACH per day for one year

Ten chapters of MISHNAH per week for one year (repeat MISHNAH yearly)

One chapter of TOSEFTA per day for 1.2 years

One daf of BAVLI per day for 7.4 years

One daf of YERUSHALMI per day for 4.3 years

Three chapters of MISHNEH TORAH per day for one year

One and a half chapters of TUR and SHULCHAN ARUCH per day for 3.1 years

Two pages of MIDRASH RABBAH and MIDRASH TANCHUMA per day for 1.5 years

MESECHTOS KETANOS and MECHILTA, SIFRA, SIFREI when you can (finish each in a few months)

Total time spent learning the entire project – 20 years

Sample 20-Year Planto finish the entire Torah

Even if none of these projects overlapped, the total would take just 20 years. But, depending on one’s personal schedule and inclination, one could undertake more than one programme a day. There are many variations depending on one’s skills, available time, and interests.

Budgeting Time for Torah

6 7 8 9 10Three

chapters / day finish in one year

Two chapters / day

finish in 1.5 years

or one chapter / day

finish in three years

One daf / day

Finish in three months

Editions vary but can easily finished in a few months

app 1,000 pages long

(editions vary)

Learning one page of each per day

should enable one to finish

in around three years

1,704 chapters

1.5 simanim per day

or ten per week

enables one to finish in

around three years. MIS

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Two chapters TANACH per day One and a half chapters MISHNAH per day One chapter TOSEFTA per day (coordinate with Mishnah) for one year (review Mishnah yearly)

Two daf BAVLIOne daf YERUSHALMI per day for four years

Three chapters MISHNEH TORAH per day Three pages MIDRASH per day for one year

One and a half chapters of TUR and SHULCHAN ARUCH per day for 3 years

Learn the MESECHTOS KETANOS and MECHILTA, SIFRA, SIFREI when you can (finishing each in a few months)

Total time spent learning the entire project – 10 years

Sample 10-Year Planto finish the entire Torah

Taken from The Meister PlanA doctor's prescription for

financial security and success in learningwritten by Dr. Tuvia Meister and available from Artscroll



8. The reason for every second day Yom Tov outside of Eretz Yisrael is because we are not sure of the date in the month, if the previous month was 29 or 30 days. However, with Shavuos this doubt does not exist since it is the 50th day from Pesach. Why then is there still a yom tov sheini for Shavuos?

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Part of our Daily LivesRabbi Mordechai AppelShomrei Shabbos Chevra Mishnayos & דרכים בפרשה S

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One of the customs of Shavuos is to read Megillas Rus. In the second perek, we read that out of great deference to her mother-in-law, Rus chose to pick up the left behind gleanings from the field. Rus was unknown in the area and therefore would not suffer the same embarrassment as the well-known Naomi.

Throughout the Megillah, we learn about many different aspects of Siyata dishmaya that come into play. We note that the very first field that Rus entered was actually the property of a relative. Furthermore, against normal practice, Boaz, the owner of the field, decided to pay a visit. This of course sets up the famous meeting between Rus and Boaz which would ultimately determine the course of history. As we learn in the conclusion of the Megillah, from this union would come David HaMelech, and ultimately Mashiach.

There is a beautiful limud that is pointed out by the Malbim in these pesukim of the second perek which I feel can really add a lot to our daily lives. The passuk tells us that “v’hine-and behold”. The Malbim comments that throughout the Torah, when faced with this word, we realize that a novelty is occurring. Of course, in our case, it was the visit of Boaz to the field at that moment. But why, asks the Malbim, did Boaz choose to visit at that moment?

The Gemarah in Mesechta Brachos (63) tells us that on that very day, Boaz and his Beis Din enacted that when greeting a fellow Jew, one should use the name of Hashem. Their reasoning was because in those days, the society was completely corrupt. The people certainly davened three times a day, and they most probably even used the mikvah beforehand as well with all the kavanos. However, it seemed that there was no carry over from the Beis Haknesses to the workplace. Daily life was devoid of the Ribono Shel Olam. The Sanhedrin concluded that if they could somehow bring Hashem into the workplace as well, the people’s conduct would surely change for the better. The famous joke of “business is business and Moses is Moses” would no longer have any meaning.

At that moment, upon greeting the harvesters, Boaz called out “Hashem imachem” ‘Hashem is with you’ to which they responded, Yivarechecha Hashem. ‘May Hashem bless you.’ This was indeed a novelty because until this point, it was considered as taking Hashem’s name in vain. But now, all this would change. Today as well, we have the custom of greeting others with the words ”Shalom Aleichem”. It is well known that one of the

names of Hashem is Sha-lom. The response is Aleichem Shalom. This is in keeping with the custom of greeting with Hashem’s name on our lips, so as to bring Hashem into our daily lives.

A few pesukim later, we find that it was the time to eat. Boaz joined everyone for the meal. The Malbim wonders if it is the norm for the boss to eat in the cafeteria of the low level workers. Surely, Boaz could have eaten in privacy, or at home, yet he seems to specifically want to eat with them now. What prompts him to do this?

The Gemarah (ibid. 16) teaches us the halachah that a worker is exempt from reciting the entire Birchas Hamazon; he is only required to say two brachos. The reason for this is because time does not belong to the employee. The exception to this rule of course is if the employer dines with the employee. By joining him, it is as if he is giving express consent for the employee to say the entire ”bentching”.

The Malbim suggests that the reason Boaz ate with the workers was specifically so that they would be obligated to recite the entire ”bentching”. It seems that Mabim is basing this on his previous comments. Since he had just introduced the concept of bringing Hashem into the workplace, he now wants to follow through and enable them to make brachos, thereby creating a further awareness of HaShem.

Based on our discussion, I believe we can apply this to the famous words of Rav Yose. Rav Yose commented that

“if not for that day (Shavuos), how many Yoses would be wandering the streets.” Rav Yose is attributing his success in life to the Yom Tov of Shavuos. He isn’t merely Yose, but the great Rav Yose because of this Yom Tov.

The difference between Am Yisrael and the rest of the world is that we have the Torah; we are the Am Hanivchar. But what good is a Torah that remains in the beis medrash and in shul? The purpose of the Torah is to mould us, to make us different from all the other nations. We are different from the others who roam the streets. But what sets us apart? The answer is what the Beis Din of Boaz enacted on that day. They taught us that Hashem needs to be constantly on our lips; a part of our daily lives.

We read Megillas Rus on the same day that we receive the Torah, to remind us to bring the Torah and its life lessons to the streets. If not for that day, we would be no different than the rest of the inhabitants of this world.

This Yom Tov, let us be zoche to accept the Torah into our lives and our routines. After all, this is what makes us different!



9. What are the different customs on Shavuos and why?

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The Weekly Halachic ConversationRabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah H

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Hilchos Yom Tov (Part 1)

The Torah writes: הוא לבדו יעשה לא יעשה בהם אך אשר יאכל לכל נפש "כל מלאכה which means that all the 39 melochos that are prohibited on – לכם" [שמות יב, טז]Shabbos, are likewise prohibited on Yom-Tov, with the exception of melochos that are connected to food preparation that are normally done close to the time of eating.

FLOWERS

Q. Are flowers in a vase Muktzeh?A. Flowers in a vase may be moved on Yom-Tov1. Similarly, the flowers/

greenery that are hung up in shuls/homes are also not muktzeh2. According to some poskim, the vase should be moved slowly, trying not to shake the water too much3.They may not be moved from a shady area to a sunny area which may promote their growth.

• A plant pot with a growing plant in it may not be moved on Yom-Tov4.

• Artificial plants and flowers are not muktzeh.

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

A. Yes, but the water may not be changed5.

FIRE/OVENS

Q. Is it permitted to light a fire on Yom-Tov?A. Yes. However, Chazal forbade creating a new flame, i.e., one which

previously did not exist. Therefore, it is forbidden to strike a match or turn on an oven or hot plate on Yom-Tov. One may light a fire from an existing flame, such as from a lit candle or a stove’s pilot light6. Similarly, one may turn a gas flame higher (but not an electric type)7.

• Floating wicks should be prepared before Yom-Tov. If one forgot, they may be prepared normally on Yom-Tov8.

• It is permitted to remove the melted wax in order to put in the new candles, however, one should not use his hands, rather a knife/spoon9.

Q. May a fire be extinguished on Yom-Tov?A. No10. Nevertheless, there are situations when it is allowed. If food is on a

flame that is causing it to burn, some poskim allow one to lower the flame, since this is a direct necessity for the preparation of food11. However, other poskim only allow it to be lowered if the option of lighting another lower flame is not available12.

Q. What are the halachos of using an electric oven on Yom-Tov?A. The temperature may not be increased13. The door may be opened at any

time, i.e., even when the light is off14.

1 מ"ב סי' שלו ס"ק מח. והטעם הוא שכיון שעשוי לטלטלם משולחן לשולחן, כ"כ הגרי"ש אלישיב זצ"ל בשלמי יהודה עמ' עג.

2 שו"ת אז נדברו ח"ד סי' כא.3 הגרי"ש אלישיב זצ"ל הובא בס' שלמי יהודה פ"ג ס"י שיתכן שבנדנוד המים נגרם גידול, וכ"כ בס' ברית עולם עמ' 32.

4 אג"מ הובא בס' טלטולי שבת עמ' 86.5 שו"ע סי' תרנד.

6 שו"ע סי' תקב ס"א ובמ"ב שם משום שמוליד דבר חדש, מ"ב סי' תקב ס"ק ד.7 שעה"צ סי' תקיד ס"ק יח, שש"כ פי"ג ס"ג. ואין בזה משום מוליד.

8 הגרש"ז זצ"ל בהליכות שלמה שחושש לכתחילה לתיקון מנא. וגם שמצוי שיש חורים בפקק שאינם נקובים כ"צ ובהכנסת הפתילה לפקק גומר תיקון החורים והוי מתקן מנא.

9 חי"א כלל צב ס"ב, וכן פסק הגרש"ז זצ"ל.10 שו"ע סי' תקיד ס"א. ואסור לכבות אש כדי למנוע הפסד ממון.

11 אג"מ או"ח ח"א סי' קטו וח"ד סי' קג, שו"ת עמק התשובה ח,א סי' פג.12 שו"ת מנחת יצחק ח"א סי' נו, שו"ת אז נדברו ח"ג סי' נד, שו"ת באר משה ח"ח סי' קכח.

13 שו"ת חלקת יעקב ח"א סי' נ, שש"כ פי"ג ס"ג. וכן שמעתי מכמה פוסקי זמננו. 14 כיון שזה רק גרמא שמותר ביו"ט עי' סי' תקיד ס"ג ברמ"א שם ובמ"ב ס"ק כה ובשעה"צ שם ס"ק לא.

MOLID

Q. Is it permitted to melt frozen liquid on Yom-Tov?A. Although on Shabbos it is forbidden to even cause the creation of a new

entity, on Yom-Tov it is permitted15. For example:

• One may place frozen liquid near a fire to cause it to melt,

• One may make ice-cubes according to all opinions16,

• One may use a whipped cream from a pressurized,

• One may make jelly17.

PREPARING FROM ONE DAY TO THE NEXT

Q. May one prepare from one day of Yom tov to the next?A. No18. For example, one may not set the table during the first day of Yom-

Tov for the following night’s meal, nor cook food on the first day to be eaten on the second.

Q. What if by not doing it will cause a problem or delay on the second day of Yom-Tov?

A. There is an exception when we allow one to perform certain activities on the first day on Yom-Tov for the sake of the second day.

Â A common example of this is removing challas or fish from the freezer during the first day of Yom-Tov that are needed for the second night seudah. If by waiting until the night of the second day to remove it, it would cause a substantial delay, it may be done on the first day in order for it to defrost in time for the night meal. The condition to allow this is only if it is removed early enough in the day (of the first day) that it is not obvious that it is being removed for the next night19.

WASHING DISHES

Q. May one wash up the dishes from the day seudah if they will no longer be used on Yom-Tov?

A. It is forbidden to prepare on Yom-Tov for after Yom-Tov (even through a non-Jew!). Therefore, if the dishes will no longer be used that day, they may not be cleaned20. However, it is permitted in the following situations:

• They may be washed after the night meal, in preparation for the next morning seudah,

• If by leaving them in the sink they will give off a bad smell or attract flies,

• If one is particularly disturbed by seeing them dirty in the kitchen.

In all these cases, it is permitted to wash them, even though they will not be used on Yom-Tov itself, because it is really being done in the honour of Yom-Tov.

Q. May dirty dishes be stored in the Dishwasher?A. Yes. One should watch out for Borer – sorting which is still prohibited (in

many cases) on Yom-Tov.

15 עי' שו"ע סי' תקיא ס"ד ובהגר"ז שם ס"ז שמוליד דבר חדש שנראה שעושה מלאכה חדשה הותר באו"נ ע"ש.16 עי' שו"ת שבט הלוי ח"ג סי' נה. וטעמו משום דיש כאן צורך אוכל נפש.

17 עי' שו"ת שבט הלוי ח"ז סי' מא.18 שו"ע סי' תקג ס"א ומ"ב שם.

19 עי' חי"א כלל קנג ס"ו.20 רמ"א סי' תקיא ס"ב.



10. Why did the rabbis 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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Halachos reviewed by R' Dovid Tugendhaft

Early Shacharis – Shavuos & Year-RoundThe widespread minhag of tikun leil Shavuos gives rise to numerous

halachic questions. Many of these, such as the optimal way to fulfil the mitzvos of bircas haTorah and birchos hashachar, are familiar. However, the scheduling of shacharis on Shavuos morning following the tikun involves several other issues, not all of which are as well-known. This short guide surveys the principles governing the timing of shacharis in general and their implications for Shavuos morning in particular.

TWO OPTIONS FOR SHACHARIS:

There are two minhagim for shacharis on Shavuos morning, each of which has a distinguished pedigree. One, known to have been practised by the Chasam Sofer and his talmidim, is to daven immediately following the conclusion of the tikun1. An explanation for this minhag is that by davening early, we atone for the fact that the Bnei Yisrael overslept on the day the Torah was given2. The other, typically favoured by chassidim, is to go to sleep at dawn, and return to shul for shacharis at the normal time3. The Mishmeres Shalom writes in favour of sleeping before shacharis to enable davening with greater concentration4.

FROM WHAT CAN SHACHARIS START?

Usually, shmoneh esrei should not be recited before sunrise (“hanetz hechamah” - around 4:57 a.m. in NW London on the first day of Shavuos), and the start of shacharis should therefore typically be scheduled accordingly5.

Most poskim only allow shmoneh esrei to be said earlier in extenuating circumstances (e.g. due to work commitments)6, with a minority opinion even favouring davening shmoneh esrei after sunrise without a minyan rather than with a minyan beforehand7. However, the Pri Megadim, cited by the Mishnah Berurah, rules that on Shavuos, due to the difficulty of waiting for hanetz hechamah after staying up all night, shmoneh esrei may be started earlier8.

Nevertheless, the Pri Megadim adds that even on Shavuos, it is still preferable to wait until hanetz hechamah to begin shmoneh esrei, and this is the widespread practice in Israel9. However, in places such as England, where doing so would entail a considerable delay, it is common to daven earlier.

HOW MUCH EARLIER?

On a regular day, barring emergencies, birchos krias shema should not be said before the time when it is light enough to "distinguish between blue and white" (“misheyakir bein techeiles le’lavan” or "misheyakir" for short), as described in the Mishnah in Brachos10, which is typically equated with the time that “you can recognise an acquaintance from a distance of approximately six feet” (“misheyireh es chaveiro haragil imo ketzas berichuk daled amos”)11. Although the Rema rules that the brachah on tzitzis can be

1 Nitei Gavriel - Shavuos 21:12 Toras Chaim (Sofer) 90:203 Nitei Gavriel ibid.4 Mishmeres Shalom 39:35 Orach Chaim 89:16 Orach Chaim 89:8, Mishnah Berurah 89:387 R. Yosef Shalom Elyashiv cited in Tefillah Kehilchasah p.788 Pri Megadim - Eishel Avraham 494, Derech HaChaim 28:1, Mishnah Berurah 89:19 Hilchos Hechag Bechag - Sefiras HaOmer Vechag haShavuos 8:37 10 1:211 Orach Chaim 58:1, Mishnah Berurah 18:9

recited from dawn (“alos hashachar” – around 2:09 a.m. in NW London on the first day of Shavuos, depending on how it is calculated), the Mishnah Berurah writes that, if possible, it too should only be said after misheyakir12.

Due to the difficulty of determining exactly which time fits Chazal’s description of misheyakir, many poskim advocate relying on old traditions from Yerushalayim, which specify a year-round minimum for the number of minutes that it occurs before hanetz hechamah13. These can then be used as a basis for calculating how much light misheyakir amounts to, defined by the degrees the sun is below the horizon at that time. One of the most commonly cited figures, given by Rabbi Chaim David Spitzer in sefer Nivreshes, is 52 minutes before dawn14. At that time, the sun is 11.5 degrees below the horizon, which occurs at 3.18 a.m. in NW London on the first day of Shavuos. Another, given by Rabbi Meir Posen in his sefer Ohr Meir, is when the sun is 11 degrees below the horizon, which is at 3.24 a.m. on Shavuos morning in NW London15.

By contrast, other poskim give times for misheyakir which are considerably later16. However, Rabbi Yechiel Zilber in his Birur Halachah notes that these are hard to square with the fact that it is already quite bright well before then17. Partially as a result of this, the earlier times cited above have become widely accepted.

There is some debate as to whether the Pri Megadim permits saying birchos krias shema before misheyakir on Shavuos morning, despite the fact that ordinarily this would be sanctioned only in an emergency, or whether they must be said afterwards, albeit with shmoneh esrei commencing before hanetz hechamah. The Aruch Hashulchan permits commencing birchos krias shema on Shavuos before misheyakir18, but the Mishnah Berurah rules that they should not be said until afterwards19. The common practice is to delay reciting even birchos hashachar until misheyakir, which allows the bracha on tzitzis to be made at its correct time too.

IS IT PERMITTED TO GO TO SLEEP AFTER TIKUN LEIL SHAVUOS WITH THE INTENTION OF DAVENING SHACHARIS LATER?

Teshuvos Binyan Olam rules that it is forbidden to go to sleep from half an hour before dawn onwards, unless you have appointed someone to wake you (a "shomer") in time for krias shema and shacharis20. However, Rabbi Shmuel Wosner, although acknowledging that it is preferable to appoint a shomer, argues that, on Shavuos, since it is common practice to go to sleep at dawn and then return to shul for Shacharis later, it can be presumed that you will not oversleep or forget to daven21. R. Asher Weiss writes that you can rely on the assumption that your family members will wake you up, or alternatively you may set an alarm (before yom tov!) to ensure that you don't oversleep22.

12 Orach Chaim 18:1, Mishnah Berurah 18:1013 Yisrael VeHazmanim (Harfenes) 3:3:9, Piskei Teshuvos 18:514 p.4315 p.26516 R. Moshe Feinstein in LeTorah Ve’Hora'ah 3:7, rules that misheyakir is 35 minutes before hanetz

hechamah in New York17 Birur Halacha Tinyana 18, Piskei Teshuvos 8:n3918 58:919 89:120 Shu’t Binyan Olam 121 Shu’t Shevet Halevi 10:4922 Shu’t Minchas Asher 2:10

Shabbos Erev Yom Tov 9.05pm Mincha, followed by Shiur by Rabbi Mendy Chissick (Maariv 10.05pm)

First Day Shevuos 9.10pm Mincha, followed by Shiur by Daniel Klein (Maariv 10.07pm)

Second Day Shevuos 9.05pm Mincha, followed by Neilas HaChag (Maariv 10.15pm)www.bhny.co.uk



11. Matan Torah took place on the fifty-first day from leaving Mitzrayim. Why then do we celebrate Shavuos

on the fiftieth day? (Maharsha Avoda Zora 3a)

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SPreparing to Receive the TorahRabbi Reuven StepskyJLE

We all know how much time effort and energy a bar mitzvah boy puts into preparing his laining. Hours of preparation and revision until he’s mastered his parshah. Anybody who has made a chasunah is aware of the weeks of preparation to ensure everything is as perfect as possible for the special day.

The same is true every week with our Shabbos preparations; the shopping, cleaning , preparing and cooking all the Shabbos delights, polishing our shoes, preparing divrei Torah for the Shabbos seudos, the list goes on ….this all takes a lot of time effort and energy . However, all the preparations are essential if we want to have a true Shabbos experience.

The sefarim hakedoshim tell us that the preparation for the mitzvah is greater than the mitzvah itself! This means the effect of the mitzvah is dependent on the preparation and effort invested beforehand.

We are about to arrive at the special Yom Tov of Shavuos .We’ve been counting in excitement for this unique and special day ,when Hashem gives us the most precious gift –the Holy Torah. However we need to be ready to receive the Torah! What can we do in order that we are prepared for this awesome event? What prerequisites are necessary that we can truly accept, receive and internalise this incredible gift?

In the lead up to Matan Torah (Shemos 19:1-2) the passuk says:

בחודש השלישי לצאת בני ישראל מארץ מצרים ביום הזה באו מדבר סיני.

ויסעו מרפידים ויבאו מדבר סיני ויחנו במדבר ויחן שם ישראל נגד ההר.

“In the third month of the Bnei Yisrael’s departure from the land of Egypt, on that very day they came to the desert of Sinai. They had journeyed from Rephidim and they had come to the desert of Sinai, and they camped in the desert. And Yisrael camped there opposite the mountain.”

There are some glaringly obvious questions we must ask:

1. We already know Bnei Yisrael’s previous encampment was at Rephidim from Perek 17. Why does the Torah need to tell us again that they journeyed from Rephidim?

2. Why does the Torah repeat in both pesukim that the Bnei Yisrael came to the desert of Sinai? And why does the Torah need to tell us that they camped in the desert, isn’t it obvious that they would camp in the place where they had just arrived?

3. At the end of the second verse why does the Torah change from plural to singular -“Yisrael camped there opposite the mountain”?

The Ohr HaChaim HaKadosh says the intention of all these points is to show us three concepts which are fundamental keys to our preparation to receive and inherit Hashem’s beautiful Torah.

1. The Torah is not coming to tell us they came from Rephidim, rather it’s alluding to the first principle of preparation. There’s laziness and being lax, which is worse? In Chovas HaTalmidim Rabbi Kalonymus Kalman Shapira, Hy”d, of Piaseczna tells us being lax is far worse! Everyone knows being lazy isn’t a good middah and will restrict our success in every area of life. However being lax isn’t so obvious, he may not even realise he’s being lax. After all is said and done, the lax person always gets the job done eventually, he just takes his time over it, full of excuses, but he gets there in the end!

Chazal (Bechoros 5b) tell us that the word רפידים Rephidim is made up of two words; רפיון ידים- ripion yadayim lax hands. So the Torah is hinting to us that the first step to receive the Torah is “to journey from Rephidim”; to move away from being lax. Instead one needs to be ready to invest effort and energy to grasp and understand the depth of Torah.

When a person feels tired or lacks motivation for learning, this is really an incredible opportunity to acquire Torah. By putting in that extra effort, he will be able to acquire and internalize the Torah he has struggled for.

2. If a person is full of ego and selfish desires he doesn’t have space to receive Torah. Chazal (Eiruvin 54a) tell us that Torah can only exist in someone who makes himself humble like a desert. This is the reason why the Torah repeats that the Bnei Yisrael came to the desert and camped in the desert, to teach us this second principle of preparation - make yourself like a desert, like an empty vessel. A few minutes contemplating what a great keli our mind is and how much Torah wisdom we are capable of grasping is a great start. In fact just by continuous learning one can realise how little he really knows.

3. Am Yisrael is not a group made up of many individuals, rather we are one nation in essence. If we want to be able to receive the Divine and spiritual wisdom we must emulate Hashem who is absolutely one. How can we achieve this? If we always learn Torah alone then we are splintered, however when we unite and learn together we are like one man with one heart. This can be achieved by learning with a chavrusa in a Beis Hamedrash with others or by attending a shiur or by linking up together through one of the many worldwide learning initiatives such as Daf Yomi, halachah yomi, Nach yomi, etc. This is why the Torah changes from plural to singular.

The Ohr HaChaim HaKadosh concludes…… with these three concepts: effort, humility and unity, we are now fit and ready to receive the Torah….



12. What lies behind the illogical acceptance of “Naaseh Vinishma” - to first accept to do the mitzvos in the

Torah before even hearing what they are?

SESSION A 12:15am: Rabbi Lord Jonathan Sacks A Tale of Two WomenSESSION B 1:25am: Rabbi Saul Zneimer How Halacha takes precedence over Ethics: In honour of Rav Ahron Lichtenstein זצ”ל, Rosh Yeshivat Har EtzionSESSION C 2:35am: Rabbi Dr Harvey Belovski Commanding Belief: Jewish and Christian Approaches

Tikkun Leil: Sunday Morning 24th May

Programme at GGS; whiskey & refreshments all night; Shacharit 3:45am

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SThe Sound of SilenceRabbi Reuven LaufferOhr Somayach Institutions, www.ohr.edu

Have you noticed in a car how the radio usually comes on with the engine? Or the first thing you do after starting up is to put on a CD? I never noted this until I recently read a psychologist's report saying that people need a certain amount of background noise to feel relaxed. The theme of the article was that more and more people are not comfortable being

"alone". And it's not just in the car: MiniDiscs at home, Muzak in the elevator, Walkmans, Discmans everywhere. All designed to protect us from being alone with no one else and nothing else around. The report presented data without answering the question why this is so.

It seems that we are less and less at ease with ourselves. I found the article fascinating because discomfort with ourselves is the opposite of the Torah approach. The Torah teaches that in order to build a relationship with G-d we must get to know ourselves. This requires introspection without any distractions. As a Chassidic rabbi put it, "Getting to know yourself better allows you to get to know the world better."

I wonder what conclusions the researcher would have drawn if he had spent time in a synagogue. Daily we take time out from our decibel-laden lives to pray in near silence. At the most intense moment of our spiritual connection each of us is in a "cocoon of silence" - alone with G-d. Silence is the tool for drawing ourselves closer to G-d in this physical world.

Over 3,300 years ago, on the morning G-d gave the Jewish People the Torah, the entire Creation was silent. All life forms were mute. The sea was completely still. Nothing moved. Not a sound. Pure silence.

And it was from this silence the Torah was given.

Imagine. Each Jew was forced to look into his heart and come to terms with himself without the aid of anything external. No palm pilots, no mobile phones, not even a beeper. Just an old-fashioned heart. Because it is from the heart that a person defines what kind of relationship he wants with his Creator. The Midrash teaches that on Shavuos, the day that G-d gave us the Torah, His voice reverberated with an intensity and a strength that had never before been revealed. That voice was so powerful that it penetrated into the heart of every single person standing at Sinai - and yet not a sound was heard. G-d spoke to each heart in the most personal way. Each person was chosen by G-d to become the recipient of the Torah, the greatest treasure in the world.

During the British Mandate, Rabbi Abraham Isaac Kook was forced to appear at a Royal Commission. The commission was convened to discuss why the Jews insisted on praying at the site of the destroyed Temple. Rabbi Kook was asked why the Jewish People make such a fuss over the Western Wall. "After all," drawled an English officer. "It is just a bunch of rocks one on top of the other." Rabbi Kook replied that "Just as there are hearts which are made of stone, so too there are stones which are made of heart."

Shavuos, the day the Torah was given, is the day when we can choose the nature of our hearts. Whether they will remain impervious and unresponsive to the silence. Dormant and rocklike. Or if our hearts will serve as the spiritual center of our being. Shavuos is the day that we decide if our hearts are going to listen to the silence and unite together with G-d in genuine celebration.

The dictionary defines silence as being the absence of noise. Not so the Torah. The Torah defines silence as being the key to a positive and healthy relationship with G-d and oneself. Shavuos is the gateway to an existence above and beyond sound.



13. Every Yom Tov has its own Mishnayos associated with it - e.g. Pesochim for Pesach, Sukka for Sukkos;

Yuma for Yom Kippur, etc. What is the Mishnayos for Shavuos and why?

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HAA Practical Halachic Guide to Safe Driving

(6 Part Series) Part 2

Rabbi Matisyohu Chaim LawrenceRosh Hachaburah, Kollel Kesser Yisroel / Golders Green Beis Din

A. THE OBLIGATION TO SAFEGUARD LIFE1. The Torah requires every person to safeguard their own life

and not to endanger the lives of others.1

2. The sources of this obligation in the Torah are the words .ונשמרתם מאד לנפשותיכםand 3 השמר לך2

3. This mitzva requires a person to refrain from any action which creates even the smallest possibility of danger to life4 (except in certain situations, e.g. in order to save a life, war-time situations etc.).

4. Under certain circumstances, there is an obligation not to remain inactive when one observes a situation which presents danger to other people. This is the prohibition of לא you must not stand [idle] by the blood of‘ – תעמוד על דם רעךyour neighbour’5. This is also the source of the din of rodef (‘pursuer’).

5. Under certain circumstances, a person who refrains from removing some obstacle which poses a danger to life transgresses the prohibition of בביתך דמים תשים you‘ – לא shall not place blood in your house’.6

6. According to some Poskim, the requirement to safeguard life is derived from the mitzva ofמעקה (the requirement of building a fence around a roof).7

7. A person who owns an item which can cause harm to others is חייב נידוי (liable to excommunication) until he removes the source of danger.8

B. THE OBLIGATION OF DRIVERS TO COMPLY WITH TRAFFIC REGULATIONS

1. Every driver is halachically obligated to comply with all traffic laws and regulations which are enacted by the governing body in the country in which he is driving.9

2. The Poskim provide several sources for this obligation:

1 רמב"ם הל' רוצח פ' י"א הלכה ד' וז"ל: אחד הגג ואחד כל דבר שיש בו סכנה וראוי שיכשל בו אדם וימות וכו' וכן כל מכשול שיש בו סכנת נפשות, מצות עשה להסירו ולהשמר ממנו ולהזהר בדבר יפה יפה, שנאמר )דברים ד ט( "השמר לך ושמור נפשך". ואם לא הסירו והניח המכשולות המביאין לידי סכנה, ביטל מצות עשה ועבר ב"לא תשים דמים" )דברים

כב ח( עכ"ל. וכ"פ בשו"ע חו"מ סי' תכז סע' ח ובשו"ע הרב דיני שמירת הגוף וכו' סע' ג'. מבואר דס"ל לרמב"ם דיש שני מקורות להלכה זו, אחד מצות עשה ואחד מצות לא תעשה. וע' באחרונים שציינו מקור לדברי הרמב"ם מגמ' ברכות לב ב

וז"ל ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך וכו' הלא כתיב בתורתכם "רק השמר לך ושמור נפשך" וכתיב "ונשמרתם מאד לנפשותיכם" וכו' ע"ש.

וע"ש במהרש"א , מנחת חינוך במצוה תקמו ובקומץ מנחה ו בתורה תמימה שם על הפסוק. וע' בס' "כמוצא שלל רב" עה"פ "ונשמרתם וכו'" )דברים ד ט( ובס' אמת ליעקב )להרה"ג ר' יעקב קמנצקי זצ"ל( בהגהות לשו"ע חו"מ סי' תכז.

ובטעם מצוה זו )בנוסף למה שהוא פשוט(, ע' מה שמובא לקמן מספר החינוך. וע"ע בבאר הגולה חו"מ סוף סי' תכז, פלא יועץ )ערך שמירה(, ורמח"ל במסילת ישרים פרק ט ד"ה דע כי יש יראה.

2 דברים ד ט3 שם ד טו

4 ע' שו"ת שבט הלוי ח"ה סי' רכא וכן דייק שם מלשון הרמב"ם.5 ויקרא יט:טז

6 דברים כב ח. וע' ספר החינוך מצוה תקמז וז"ל שלא להניח המכשולים והמוקשים בארצותינו ובבתינו כדי שלא ימותו ולא יזוקו בני אדם עכ"ל. וכ"פ הרמב"ם פי"א מהל' רוצח ושמירת נפש, וטור חו"מ תכז.

7 ע' ספר החינוך מצוה תקמו וז"ל להסיר המכשולים והנגפים מכל משכונותינו, ועל זה נאמר "ועשית מעקה לגגך" )דברים כב ח( עכ"ל. וע"ש שהאריך בטעם המצוה, ובקיצור שיטתו היא ששעבד הקב"ה את האדם למערכת הטבע, ועל כן האדם מחויב לשמור עצמו מכל מקרה שיכול לגרום סכנה לנפשו "כי הטבע שהוא מסור בידו יעשה פעולתו עליו אם לא ישמר

ממנו".8 ע' שו"ע יו"ד סי' שלד סע' מג וז"ל: "על כ"ד דברים מנדים וכו' מי שיש ברשותו דבר המזיק, מנדים אותו עד שיסיר הנזק"

עכ"ל.9 כ"כ כל הפוסקים המובאים להלן וכ"כ בספר משפטי התורה סי' ל סע' ג ע"פ שו"ת חת"ס חו"מ סי' מד וז"ל ומה שאינו מפורש בתורה, אפי' מלך ישראל יכול להנהיג, ולא מיבעיא מנהגי ונימוסי מדינה שבין אדם לחבירו כו' אלא אפי' הטלת

מסים כו' דינו דין עכ"ל. ולפי זה, גם בארץ ישראל שייך כל הנ"ל.

a. The Torah states לנפשותיכם מאד You shall‘ – ונשמרתם take very great care of your lives’. One who violates traffic regulations endangers other people and therefore transgresses this mitzva.10

b. Every Beis Din, together with the leaders of each community, is required to do whatever is necessary to protect the residents of that locality from any harm. With regard to the safety of road-users, this obligation is carried out in practice by governments who set traffic laws, which become binding on all drivers under that jurisdiction.11

c. Every town is meant to appoint 12ז' טובי העיר, a seven man council with a recognised right to act on behalf of the community, with responsibility for public needs (including safety). Laws and regulations enacted by the העיר טובי ז' are halachically binding on the residents of that town. When a government enacts traffic laws, they are acting in a capacity similar to that of the ז' טובי העיר and these laws are therefore binding on the public.13

d. The roads are owned by the sovereign or the government and they have the jurisdiction to determine the manner in which they should be used. Governments enact traffic laws for the safety of its citizens and use of the roads without complying with these laws constitutes use of public property without permission which is considered as gezel.14

e. Dina d’malchusa dina – the Law of the Land is binding.15

10 ס' נשמת אברהם חלק ד עמוד רלב וז"ל למה אין זה ברור – לפחות לנו שומרי תורה ומצוות – שלעבור על חוקי התנועה גם באישון לילה כשאין אף רכב בנראה, מהוה עברה על "ונשמרתם מאד לנפשותיכם" – ולא רק נהג אלא גם הולך רגל.

והלא גם על ספק נפשות חייבים לעבור על כל התורה כולה )פרט לע"ז, ג"ע ושפ"ד( כדי להציל נפש אחת מישראל, ואיך א"כ מותר לסכן עצמו ואחרים בנהיגה כשעלול להרדם או כשעובר על חוקי התנועה? והסכים אתי מו"ר הגרי"י נויברט

שליט"א ]מחבר ספר שמירת שבת כהלכתה ועוד ספרים[ עכ"ל. וכ"כ בספר מאיר נתיבים )עמוד 20( בשם הגר"י קמינצקי זצ"ל.

11 שו"ת שבט הלוי חלק י' סי' רצ"א וז"ל ...דהתקנות שנעשו ע"י השלטון נעשו לטובת הצבור למנוע אסונות, ואם לא נעשו על ידם הי' חיוב עלינו לעשות כזה וכו' עכ"ל. וכעין זה בפתחי חושן, גניבה ואונאה, פרק א הערה ד בד"ה ויש לדון וז"ל

...אבל בחוקים הנוגעים לשמירה על הנפש ועל הרכוש כגון חוקי התנועה וכיוצ"ב וכו' אין צריכין לדינא דמלכותא וכו' ויש כח ביד השלטון העושה לטובת המדינה לחוקק חוקים ולענוש ולקנוס לכל מי שעובר עליהם עכ"ל .. ונראה דהמקור לזה הוא הסוגיא במו"ק ה א, וע"ש דאם לא עשו כן, מעלה עליו הכתוב כאילו שפכו כל הדמים, ע"ש. וע' שו"ת תרומת הדשן

ח"א סי' ריא, דכי היכי דבית דין חייבים להפרישו מאיסור, הכי נמי חייבים להפרישו מסכנתא, ע"ש.12 ע' ב"ב ח ב ושו"ע ורמ"א חו"מ סי' ב'.

13 תשובת מרן הגרי"ש אלישיב זצ”ל מובא בספר ממון ישראל עמוד ד אות ו לענין חניית רכב נגד תקנות המלכות וז"ל וחוב זה עדיף מחיוב דינא דמלכותא דינא, דהתם תיקן המלך גזרות לצורך עצמו, משא"כ גזרות אלו שהם לטובת כל בני העיר. שדין זה כעין דין דז' טובי העיר שיכולים לגזור על כל בני העיר ובני העיר מחויבים לקיים גזירותם. אם מתרה בו פעם או

פעמיים ואינו שומע, מותר לקרוא למשטרה, ואין בזה איסור מוסר עכ"ל. ונראה פשוט, וכ"ש הוא ששייך כל הנ"ל גם לענין החקים שנוגעים לרכיבה במכונית עצמה.

מבוסס על דברי שו"ת הרשב"א ח"ב סי' רצד. השואל שם שאל את רשב"א על מה סמכו העולם לבנות בורות תחת רה"ר, 14והלא תנן במתני' ב"ב ס א דאסור. והאריך שם הרשב"א להוכיח דבמקום שהמלך מוחל על זה, מותר, והטעם משום

"שהדבר ידוע דהדרכים, עם היותם מסורים לרבים, של אדני הארץ הם, והם רשאים לסתום דרכים ולפתוח במקום אחר ולהעמיד דלתות על ראש דרך לפי שהדרכים שלהם הם וכו' עכ"ל. ועפ"י יסוד זה יישב הרשב"א מה שנהגו לחפור תחת

רה"ר. תשובה זו מובא להלכה בב"י חו"מ סי' תיז ובשו"ע ברמ"א שם סעיף א'.וע' בשו"ת משנה הלכות ח"ד סי' רכח הביאו לענין חנייה ברחוב, שהיה הנדון שם, ופסק שם עפ"י תשובת הרשב"א הנ"ל שצריך לחנות רק כפי תנאי וחוקי השלטון )ע' לקמן בקונטרס זה שהעתקתי מלשונו לענין חניה(. וע"ע באו"ח סי' תרל"ז פסק הרמ"א דאסור לבנות סוכה ברה"ר מכיון שהוא נגד דעת השלטונות. ונהי דהרבה אחרונים חלקו על הרמ"א שם, ע' נו"כ ומ"ב וביה"ל שם, ומהם התירו אף לברך "לישב בסוכה" בסוכה שנבנה ברה"ר, מ"מ, על עצם יסוד הרשב"א שהארץ

והרחובות "שלהם הם" לא חלקו, ואדרבה, הסכימו אליו, אלא דכתבו דהמלכים והשלטונות מוחלים על מה שבונים יהודים סוכות ברה"ר. וכ"פ במשפטי התורה סי' ל סע' ד והערה 5 לענין חניה במדרכה, עפ"י דברי הרמ"א הנ"ל. ומה

שכתבתי שהשתמשות ברחובות ובכבישים נגד החוק נחשבת כגזל הרבים, כ"פ הגריש"א זצ"ל, הובא דבריו בס' נתיבות חיים, עמוד עז ובהערה 91 שם.

15 כידוע, סוגיא זו גדולה מאד ואכמ"ל. וע' אנציקלופדיה תלמודית )ערך דינא דמלכותא דינא( לסיכום השיטות, ופתחי חושן, גניבה ואונאה, פרק א הערה ד באריכות שדן באופנים ששייך דין זה בזמנינו. וחשוב להדגיש דכתב הריטב"א )נדרים

כח א( דאין שום חולק שדינא דמלכותא דינא עכ"פ בחו"ל ]ורק בגדרו ופרטיה נחלקו הפוסקים[. ונראה דלכו"ע, תקנות שנעשו לטובת המדינה נכללים תחת דינא דמלכותא דינא ועדיפים ממנו. וע' ש"ך חו"מ סי' עג ס"ק לו "וכן אני אומר בכל



14. On Shavuos we received the spiritual Torah. Why then does everyone agree (Pesachim 68b with Rashi)

that we are meant to celebrate it with physical eating and drinking?

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Rabbi Aubrey HershSenior lecturer & European Heritage tour guide : JLE

Rav Meir Auerbach – אמרי בינהWe accept the Torah on a daily basis and mark it through Birkas HaTorah. Rav Meir Auerbach commented, however, that the wording לעסוק בדברי תורה la’asok be’divrei Torah – to occupy [ourselves] with Torah matters - extends further, and indicates that even when we are involved in the pursuit of parnassah (esek עסק), it should be approached exclusivelyבדברי תורה - through Torah. And who better than he to teach us this idea? As well as his being a posek, darshan and builder of Eretz Yisrael, Rav Meir had ongoing business interests (which were successful enough to allow him never to require a rabbinic salary).

Known as the Imrei Binah for his sefarim on halachah, he was referred to as the Kalisher Rav (which relates back to his Polish origins), though he only spent 4 years of his rabbanus there. When he arrived in Yerushalayim in 1859, nearly half of the city’s 18,000 inhabitants were Jews, and they included talmidei chachamim such as Rav Zundel Salant (the Rebbe of Rav Yisroel Salant) and his son-in-law Rav Shmuel Salant. As the Ashkenazim had not appointed a Rav for many years, Reb Shmuel had taken on the responsibility of Psak. However with the Kalisher Rav’s arrival he insisted on Rav Auerbach taking up the position, which Rav Meir agreed to only if the responsibilities were shared.

Despite their very different personalities, the shutfus partnership was very successful and Rav Meir was always grateful for the advice given to him by Rabbi Shmuel Salant on his arrival; that for the first year he should avoid deciding klal issues until he came to know and understand the personalities of the town.

The Sefardi and Ashkenazi kehillos in Yerushalayim had lived alongside one another for many years by 1860, but two issues created ongoing friction: kevurah and shechitah. A Ksav Rabbanus offered to

Rav Auerbach in 1868 (eight years after his arrival) and carrying the signatures of dozens of Rabbanim, bears witness to this tension, in that it sought to give him the title of Chacham Bashi - which was usually reserved for the Sefardi Chief Rabbi

- in an attempt to impose a solution on the problem. However Rav Meir preferred negotiation to force and after seven years, was able to create an independent set of institutions for the Ashkenazim.

Rav Auerbach would also be behind the founding of many famous mosdos including the Eitz Chaim cheder and yeshivah, the Bikkur Cholim hospital and

the Va’ad Haklali which unified all the various Ashkenazi groups of Perushim, Chassidim and Hungarian Jews into one, allowing the Chalukah system to work in a far more productive and efficient manner.

And it was his talmidim – with his urging – who opened the first yishuvim outside the Old City walls in Nachlas Shiva and Meah She’arim. He also launched a project to buy large areas of land around Yericho, although this was ultimately thwarted by local landowners, to which Rabbi Yehoshua Yellin commented:ומסוגרת סוגרת ויריחו And Yericho was מפני בני ישראלclosely shut up because of the Bnei Yisrael (Yehoshua 6:1).

His brother in law (the Nefesh Chaya) asked him whether Yericho could in fact halachically be re-established. To which Rav Meir replied that the Rambam never mentions Yehoshua’s curse as an issur. Furthermore, given the years of destruction and abandonment, whatever would now be built would constitute a complete panim chadashos new institution.

Rav Auerbach is well-known as the architect of the takanah which forbids the playing of instruments at weddings in Yerushalayim, introduced as a response to the cholera epidemic of 1866.*

In 1871, during the severe drought in Israel, he initiated the recital of selichos accompanied by shofar, every Monday and Thursday at chatzos, when he would also give a stirring drashah. His drashos were often accompanied by stories, and he would quip לא המדרש עיקר אלא .since it is the ma’aseh which would actually be remembered - המעשהOn a personal level, his avodah was especially evident during Elul, when he would fast until nacht every day.

His levayah in 1878 lasted for eight hours due to the numerous hespedim (including one from the Chacham Bashi) and during the entire shiva, a group of talmidei chachamim maintained a yeshivah at his kever. His tzava’ah – will - which was subsequently written up by Rabbi Aryeh Levine –demonstrates his true humility, in that he asks his sons to continue saying Kaddish during the entire 12 month of aveilus and that they should daven each yahrzeit that he be forgiven for his aveiros.

* There appears to be no source which traces it specifically to a zilzul of the Kossel, nor was Rav Elyashiv (who was born in Yerushalayim) aware of any. Rather it was seen as ensuring that Yerushalayim would be treated with greater Kedushah, even during times of galus.

Anonymous pashkevil claiming that the rabbanim of Yerushalayim – especially Rav Meir Auerbach – had been opposed to machine-baked matzos.

A response by the Beis Din in Yerushalayim which states emphatically that Rav Auerbach and many others had allowed this type of matzos.



15. Shavuos celebrates Matan Torah, when the first Luchos were given. Why do we celebrate this day when

those Luchos were broken with the sin of the gold calf?

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The Weekly Halachic ConversationRabbi Avi WiesenfeldRosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah H

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Hilchos Yom Tov (Part 2)

There is a widespread minhag to eat dairy products on Shavuos1. One of the many reasons brought for this practice is that eating dairy foods serves as a remembrance for the two loaves that were offered in the Beis Hamikdash on Shavuos. This comes from the Shulchan Aruch’s ruling that after eating cheese, one must remove all the bread from the table before continuing with a meaty meal. Consequently, if on Shavuos we eat milchig followed by fleishig, we will have to serve two separate loaves of bread and thereby remember the two loaves that were offered on Shavuos2. [According to this reason, therefore, the minhag has little to do with eating dairy foods per se; rather, the dairy food simply serves as a means to assure that one will have two loaves of bread at the meal].

Another reason offered is that, following Matan Torah and having received the halachos of shechitah and Kashering, Klal Yisrael did not have kosher meat and dishes available to eat the Yom Tov meal. The only food they could eat was dairy, since these were foods permitted from before Matan Torah3. Others explain that since the Torah is compared to milk, we eat milk products in honour of the Torah4. Another explanation is that milk cannot be stored in vessels of gold or silver, rather it is best stored in plain earthenware vessels. This is comparable to the Torah which imbues itself in those who are humble5.

Q. When should one eat the dairy food?

A. Although some have the minhag to eat milchig on the night of Shavuos6, the prevalent minhag is to eat milchig during the day7. [Some only eat milchig on the first day of Shavuos, others also eat milchig on the second day8.]

Â Some have the minhag to divide the meal into two [since one must also eat meat on Yom Tov9], starting with dairy; clearing the table, and continuing the meal eating meat10. Â However, many do not eat dairy and meat in the same meal11, rather they simply end the dairy meal, bentch, and have a break, continuing a short while later with a meat meal using separate challah12. Â A very common application of the minhag is to eat dairy after Kiddush [making sure to eat a kezayis of mezonos], and then, after a short break, eat meat in the main seudah13. One should follow one’s family minhag.

MILK & MEAT

Q. Must one who ate dairy wait before eating meat?A. No14, unless one ate hard cheese. Cheesecake is not considered “hard cheese”. Nevertheless, there are many people who do wait half an hour – or even an hour before eating meat15. One should follow one’s family custom.

Q. What procedures permit the eating of meat immediately after dairy?A. The following must be done (not necessarily in this order)16:

• Kinuach (eating a pareve food) and Hadacha (rinsing the mouth) Any pareve food may be used to cleanse the mouth, with the exception of foods that cling to one’s mouth and do not clean it properly, e.g., leafy vegetables, chewy sweets etc. Some Poskim allow one to brush one’s teeth instead of eating something, provided that the tongue is also brushed17. [Brushing teeth on Yom Tov is only permitted if one’s gums will not bleed, the toothbrush is not made wet before or after usage, and toothpaste is not used. It is preferable that one have a separate brush for Shabbos/Yom Tov]

1 רמ"א סי' תצד ס"ג, מג"א סי' תצד ס"ק ו, מ"ב ס"ק יב.2 רמ"א סי' תצד, ועי' מחצה"ש שם ס"ק ז.

3 מ"ב שם ס"ק יב בשם גדול אחד.4 כל-בו הובא במ"ב ס"ק יג. ולפי טעם זה לכאורה יותר נכון לאכול מאכלי חלב בבוקר אחר קבלת התורה.

5 עי' גמ' תענית ז., וס' זיו המנהגים.6 כדי שיוכלו להיות נעורים כל הלילה.

7 דרכ"ת סי' פט ס"ק יט.8 מט"מ סי' תרצב ורמ"א שם ס"ג.

9 רמב"ם פ"ו הי"ט, מג"א סי' תקמו ס"ק ד .10 פרמ"ג סי' תצד ס"ק טז. וכן נהג החזו"א.

11 עפ"י הזוהר פ' משפטים קכה:. עי' רמ"א יו"ד סי' פט. ולזוה"ק בסעודה א' אסור אפי' אחר שעה.12 כ"כ הפרמ"ג יו"ד סי' פט. וכ"ה בשל"ה הק' במס' שבועות נר מצוה אות תס', כה"ח ס"ק סו.

13 דרכ"ת שם שכן המנהג הנכון שקיבל מרבותיו בעיקר שמחת החג בבשר.14 שו"ע סי' פט ס"ב, חכ"א כלל מ סעי' יב.

15 עי' פרמ"ג סי' פט ש"ד ס"ק ו, דרכ"ת שם ס"ק יד, הליכות שלמה ח"ב פרק יב- 49 "שכן נהוג עלמא".16 שו"ע יו"ד סי' פט ס"ב.

17 שמעתי מהגר"ע אויערבאך שליט"א.

• Washing one’s hands• Changing the tablecloth18.

Q. Must one bentch before eating meat?A. One need not bentch after eating the milchig meal before eating meat19. Some Poskim hold that one should bentch, and additionally wait slightly before proceeding to the meaty seudah20.

Q. If a person did not touch the dairy food – e.g., he ate the cheesecake with a spoon – does he still need to wash his hands before eating meat?A. No [Some require it]21.

OVENS/HOT PLATES

Q. What if one wishes to bake a cheesecake in a meaty oven?A. The food should be covered well enough so that no steam will escape, and must remain covered throughout the baking, lest the food be affected by any taste that may be left in the oven.

Q. What if one must leave it uncovered?A. The oven should be kashered between usages. This is accomplished following the three steps below:

a. Clean the oven, removing any moist splatters or grease.b. Wait 24 hours from its last meaty use.c. Heat the oven at its highest temperature for approximately half an hour.

Â This should not be undertaken on a regular basis.

Q. May one heat up/keep warm milchig food on an electric hot plate that is normally used for meat?A. Yes, provided it is clean and covered with one layer of aluminium foil [some prefer two layers]22.

HILCHOS BRACHOS

Q. What brachah does one make on cheesecake? • A cheesecake with a thick layer of biscuit/cake requires only a mezonos23. • If a cheesecake’s thin layer of cake is insignificant enough to be enjoyed in

its own right and merely serves to provide structure and enhancement for the cheese, it is considered טפל tofel (secondary) to the cheese, and one makes only a shehakol. 24

• If there is flour mixed into the cheese: if it was put in for taste – it is always mezonos, however, if was put in to stick the ingredients together – it remains a shehakol.

• Cheese blintzes and other pastries filled with cheese/cream will always be mezonos.

Â Whenever making two brachos, mezonos always precedes shahakol. 25

Q. Does one recite a brachah over the pleasant fragrance of flowers?A. A brachah for smelling is only recited over an object whose sole purpose is to provide fragrance; although the flowers may indeed exude a pleasant fragrance, most people buy them for their beauty, so no brachah is recited. If, however, the flowers are taken in hand and actually smelled, a brachah must be recited prior to smelling26.

Although there are many symbolic customs on Shavuos that enhance the spirit of the Yom Tov, such as flowers, dairy foods, and staying up the whole night, it is incumbent on us to realize that the real spirit of Yom Tov is Kabbolas HaTorah, to become re-enthused and inspired to grow in Limmud HaTorah and the fulfillment of its laws.

18 מ"ב סי' תצד ס"ק טז.19 מ"ב סי' תצד ס"ק טז "אם אינו אוכל גבינה קשה", כף החיים ס"ק סא. וכן נראה דעת החכ"א כלל מ סי"ב.

20 שו"ת מהרש"ג ח"א סי' יג דהפר"ח פסק להחמיר כדעת הזוהר, וכ"כ הפרמ"ג יו"ד סי' פט שפ"ד ס"ק טז.21 פר"ח ס"ק ט, ערוה"ש ס"ק ט, וכן שמעתי מהגר"ע אויערבאך שליט"א.

22 עי' רמ"א יו"ד סי' צב ס"ח.23 דעת האג"מ מובא בס' ותן ברכה עמ' 79.

24 ובפרט אם שכבת המזונות אינה טעימה מצד עצמה.25 עי' שו"ע סי' ריב.

26 אם המקור הוא עץ, מברך עצי בשמים. ואם עשב, מברך בורא עשבי בשמים. שו"ע או"ח סי' רטז ס"ב. ובהבדלה הדין שונה.

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16. In the davening we say Shavuous is “Zman Matan Torahseinu”, the time of the giving of the Torah. Why not

say instead “Zman Kabolas Torahseinu”, the time of receiving the Torah?

HELP OTHERS MAKE THEIR SHABBOS MORE SPECIAL

In association with the International Shabbos Project

UKשבת

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SLearn it, live it and love it!Rabbi Sandor MilunJLE

Imagine a world with a king, a very powerful

king- a king who rules the kingdom with

great majesty and great honour. I love it that

nearly every Jewish parable or example has

either a king or a poor beggar.

So take Mr. King, and his two sons. They are fine

princes, men of stature and integrity, and now come the

ceremonies to mark their birthdays. For the eldest, there

is an eight day feast at which gold and silver cutlery

is used. The finest wines and foods from all corners

of the globe fill the banquet halls. All kinds of exotic

entertainment, no expense is spared, even the servants

are wearing gold studded garments!

Then comes the other son: being younger, it is only

a 7 day feast, yet still the finest of the fine is brought

out, the choicest young calves are selected and the

sweetest grapes are used to produce the wine. Everyone

throughout the kingdom rejoices and participates

wholeheartedly and a splendid time is had by all!

As the king’s anniversary of his coronation rolls

around, there is less intense preparation and a much

less intense buzz occurs in and around the palace walls.

How can this be? No entertainment, and only one day

of celebration!

So too with Shavuos which begins this motzaei

Shabbos. The Maharal explains that each number in

Judaism has immense significance. Seven is the world

of the natural – seven days of the week, etc. Eight is the

number that represents the supernatural, one further

than the world of nature. Sukkos is eight days as it is

a time of being beyond the natural - sitting in flimsy,

insecure structures and putting our safety completely

in Hashem’s hands.

So how come Shavuot is only one day (in Eretz

Yisrael) and it doesn’t have any intrinsic mitzvos

associated with it?

The Maharal explains that Shavuos is actually the

culmination of Pesach and therefore it’s as if Pesach

does indeed have eight days. There is no purpose

to freedom and an abolition of slavery just to be free.

That’s nice but the People of Israel have a purpose

and a unique mission and that mission and purpose is

defined in our receiving of the Torah on Mount Sinai on

Shavuos - our living in a way that enables each person

to be the best ‘me’ and therefore collectively for us to be

the best 'People' that we can be.

Shavuos is that moment that we as the Jewish people

move out of the realm of the physical; the slavery, the

shackles, the binding and into a realm of spiritual

connection and spiritual freedom- the freedom to fulfill

our purpose. That’s why on Shavuos, there is no better

way to celebrate than by actually learning the words of

the Torah and its explanations. No ‘physical’ ritual is

required.

Pesach to Shavuos is a time when we develop from

the world of physicality, the world of seven to the

moment when we as a nation, our very own Bubbies

and Zeidies, Grannies and Grandpas, Papas and

Mamas experienced the giving of the Torah by Hashem

to Moses and the entire people of Israel - the world of

eight.

This motzaei Shabbos, we the Jewish people have

the ability to leave the physical; just for a little while, to

engage in the study of the Holy Torah - to learn it, live

it and love it!



17. In what way is the Isru Chag, the day after Shavuous, different to the Isru Chag of the other festivals?

לעלוי נשמת

שרה בת ר' בערללעלוי נשמת

ר' אברהם בן ר' שלמה טבלי הי'ד

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SKabbolas Ha’Torah, Prioritising the Eternal

Rabbi Yoni GolkerLimmudei Kodesh Teacher, JFS

Why we read Ruth on the Second Day of Shavuos

The Minhag of Klal Yisrael to read

Megillas Rus on Shavuos is brought down

in Meseches Sofrim (Ch. 14). However,

the custom is to read it specifically on

the second day of Shavuos. This needs

explanation.

According to Rav Yose, (Gemarah Shabbos 86:) the Torah

was given to the Jewish people on the 7th Sivan, on the second

day of Shavuos. Therefore, the Medrash Zuta surmises that

since Shavuos commemorates the acceptance of the Torah

by the Jewish people, and the Book of Ruth describes the

acceptance of the Torah by a single individual through an act

of conversion, it makes sense to read it on the 7th Sivan.

With that said, we still need to understand why, given that

there are many who convert to Judaism, does Ruth differ from

all other converts? Rashi quotes the Medrash on the Megillah

that states that Elimelech was the “Parnas Hador”, the leader

of his generation. Without doubt he was therefore careful with

his Shmiras haTorah u’mitzvos, as without this, how would his

fellow Jews have willingly accepted his leadership? However,

when the famine came, and people were overwhelmingly

requesting assistance, he chose to leave the country. By this

action, Elimelech showed his true colours. As long as shmiras

haTorah was not contradictory to his affluent lifestyle, he

fulfilled the entire Torah. However, once he realised that Torah

observance would result in his losing his wealth through the

mitzvah of tzedakah, he decided to flee the land.

According to the Medrash, when Elimelech arrived at the

cities of Moav, he realised they were a degenerate society,

steeped in immorality. He therefore set up his home in the

outskirts of the city. However, he shortly realised that the

outskirts of the city did not contain sufficient water supplies

for his flocks, so he returned to the city centre. Originally he

stood his moral high ground and was not prepared to live in

an immoral area; however, once he recognised that he would

incur financial loss, he moved back. So what we see is a man

who quickly surrenders his principles, someone who quite

content to be flexible with his ruchniyus in order to preserve

his gashmiyus. His punishment is clear; first he loses his

wealth, and eventually his life and the lives of his sons.

In contrast, his daughter-in-law accepts on herself the

Torah in all its totality. This is without any pre-conditions.

She does not consider for a moment her material comforts;

rather, she is totally focused on her spirituality. She was

already 40 years old at this time, and had she returned to

Moav she would have lived an affluent life with every worldly

comfort, as a princess. However, she goes to Eretz Yisrael, so

poor that she does not even have shoes on her feet (Chazal

derive this from the passuk “Vateilachna ba’derech” and she

went on the road). With her meagre prospects, she seemed

condemned to a life of poverty and to remain a widow for the

rest of her days.

However, despite all this, she accepts the Torah

wholeheartedly with no conditions. It is for this reason that

we read the book of Ruth. It is a message of priorities for all

of us. We learn lessons from her determination to focus on

what’s important in life, to be genuine with her goals and

determined to abandon her worldly pursuits in favour of that

which is eternal. This is in sharp contrast to Elimelech. The

message is clear. Our wealth and success is totally dependent

on HaShem. We see this profound message with the closing

passuk of the Megillah which tells us how Ruth is eternally

rewarded by having David Hamelech as her descendant and

ultimately Mashiach himself, may he come speedily in our

days. Based on Iyunei Chayim, by Rabbi Schmahl.

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20

PAR

SH

A

SA

FE

TY“Safety First!”

Rabbi Shimon WinegartenRav of The Bridge Lane Beis Hamedrash

When I was young the mantra we were taught about road safety was “safety first”. “Look right, look left, look right again!” was another saying which stood us in good stead. Those one-liners are still relevant today. Observing our current road safety habits one cannot fail to wonder how it is that we manage to negotiate our way across major highways safely. We are all witnesses to the commonplace scenario of our brethren weaving their way between the cars and buses at strategic points on Golders Green Road.

Then there are the ball games blithely played on the side roads, the lads scattering like cats when cars race past with similar carefree abandon.

Meanwhile, groups of primary school boys or girls, riding either conventional or up market bicycles or scooters, career round corners at full tilt. How many of them are wearing protective headgear? Regrettably in the extreme, hardly any. Where are the parents? Aren’t they aware of the dangers that only need a second or two of inaction to bring grief, chas v’shalom? Have they no power or some degree of influence over their young charges? Or is it that they just don’t care enough? “The kids will be alright, won’t they?” Then again they might come up with the defensive tactic of “You know you’re paranoid about these things. How will my child learn to spread his wings unless he’s given a smidgeon’s worth of freedom?”

Have I got it totally wrong? Are my views about parental leadership and responsibility relics of a bygone era when a father was “patriarchal” and when a mother was “matriarchal”?

Anyway, what does all that have to do with Parshas Bamidbar?

This Sedra highlights the centrality of the family unit in reckoning the numbers of the Bnei Yisrael. “L’mishpechosam l’vais avosam”. The census seems to have incorporated the family unit as an essential feature.

Rashi, however, instructs us that “l’mishpechosam” actually refers to the shevatim, the tribes, and not to family units. As the Sifsei Chachamim explains, only the tribes are actually numbered in the Torah but not individual families.

That begs the question: why were families mentioned in the first instance?

Perhaps one could close in on an answer by attempting to define the meaning of Klal Yisrael and its smaller manifestation, namely the Shevatim. The Klal, be it the entirety of Am Yisrael or the Shevet, is not so much comprised of a large body of individuals as it is formed by family units.

The Shevet is essentially a large family, at the head of which stands the Nosi, a descendant of one of the sons of Yaacov Avinu. He has imbibed the tone and character of the Shevet from his predecessors and passes it on to his

“children”, the members of the Shevet. The Shevet-Family is a proud and distinct entity. It flies its own degel, or flag, to which the faithful rally.

Thus, the strength of the structure of the nation lies, first and foremost, in the family. If the family unit breaks down, that heralds the decline and fall of the Klal, chalilah.

This brings me to a painful subject. Protection of one’s children is not restricted to training them in road safety. All sorts of “maltreatment” of children are happening all the time. From lack of parenting, through to anger and violence, and on to worse…

What’s the advice? Never allow children to wander around Shul premises unsupervised. Never leave them alone with strangers or even home visitors while you take a Shabbos afternoon nap. And remember to examine your own hanhagah towards your children, and those of older siblings towards younger ones. Let’s be “emesdik” about this matter. Tragically, the majority of instances of “maltreatment” are perpetrated by family members, be it within the “nuclear” family or involving uncles or cousins. No apologies for the frankness.

The “Shema Koli” confidential helpline was founded in order to give a voice to sufferers of all types of maltreatment. Callers remain anonymous and can offload their anxieties in confidence. “Shema Koli” is there for the tzibbur. Users are reassured by an empathetic listening ear and words of chizuk. All shaaylos are referred to a team of Talmidei Chachamim who have great experience in the field.

Whilst it is true that some victims have it within themselves to shrug off their awful experiences, a far greater number try to bury the trauma, but find themselves unable to “move forward”. They go into a shell and drag themselves through a living Gehinnom. They lose the ability to function normally and if they marry, find their new situation almost unbearable. The results are sometimes an unmitigated disaster.

Let’s resolve to adhere to true Torah values and behaviour, creating a safe environment for our children.

Remember - “Safety first!”

Documents

Oneg Bamidbar Shavuos Edition