matos maasai

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1. What is the connection between the end of Parshas Pinchas and the beginning of Parshas Matos that discusses nedarim, vows?

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AHMoshe Rabbeinu - Mesiras Nefesh and Hakoras Hatov Personified

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In Parshas Matos the Torah discusses the nekamah, revenge, that Hashem instructs Moshe to wreak against the nation of Midyan.

The Midrash Tanchuma notes that the use of words in Hashem’s instructions to Moshe are (Bamidbar 31:1) ‘nekom nikmas Bnei Yisrael’ which loosely translates as ‘take revenge against them for that which they did to the Bnei Yisrael.’ Yet the Midrash points out that in Moshe’s subsequent instruction to the Bnei Yisrael (31:3) he tells the Jewish people to fight against Midyan ‘lo’seis nikmas Hashem b’Midyan.’ The use of these words by Moshe, suggests the Midrash, implies that the battle which was to be waged was fundamentally one being for fought for Hashem rather than one being fought in revenge for the evil machinations of Midyan against Klal Yisrael.

Indeed Rashi notes on the words ‘nikmas Hashem’ that the two are inextricably linked. Those who stand against Klal Yisrael are enemies of Hashem.

The Midrash elaborates on this point and says something fascinating. Moshe Rabbeinu in switching the precise words Hashem gave to him, was conveying a message to Hashem so to speak. The only reason Klal Yisrael has these enemies is due the Torah and mitzvos that You Hashem gave to us! Their hatred towards us is due to our allegiance to You. To be clear, Moshe was not blaming Hashem, rather he was stating that this revenge was not a personal one, it was for a much greater and nobler cause, to take vengeance for the sake of Hashem and His Torah. Therefore, Moshe in conveying the mitzvah to Klal Yisrael says this

is Hashem’s nekamah, G-d’s revenge, which we the Jewish people are carrying out on His behalf.

The meforshim, Rashi amongst others, point out something incredible. Hashem tells Moshe that once the mission against Midyan has been carried out ‘tei’asef el amecha’ you will bought in to your people and will pass on from this world. Yet immediately Moshe went ahead with this mission with happiness, knowing only too well that his death depended on its completion. The Yalkut Shimoni and the Midrash Rabba both elaborate on this point even more emphatically. Hashem told Moshe, if you want to live another thousand years that’s fine just don’t battle against Midyan! Exactly what that means is another discussion, yet the bottom line was that Moshe responded that he would rather Klal Yisrael vanquish its enemy even if that resulted in his imminent death. What enormous self sacrifice! Moshe Rabbeinu, prepared to give up 1000 years of his lifetime, so that Klal Yisrael could do what Hashem had instructed them to.

Conversely, Rabbi Yitzchok Zilberstein points out, that Hashem had told Moshe, “I want you to take revenge against Midyan.” Yet the Midrash says that Moshe handed the mission over so to speak to the rest of the Jewish people. Moshe’s rationale was, ‘how can I take revenge against Midyan? How can I engage in battle with a nation who I took refuge amongst when I fled from Mitzrayim?’ despite the fact that this same Midyan shunned his father-in-law, his wife and their entire family! Yet for Moshe it sufficed that they gave him shelter in a difficult time for him not to wage war with them.

Moshe Rabbeinu: a true paradigm of mesiras nefesh and hakoras hatov.

OnegShabbos בס"ד

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2. How was the Jewish army comprised?

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RYPolish Jewry [part 4]

Dr Charles LandauJewish historian and Dentist. He has lectured and given shiurim around Britain, America, German, Poland and Italy. He is a Jewish Tour leader, having led groups to Germany, including Berlin, Italy and Poland2

ChassidismPolish Jewry at the beginning of the 18th century was a

community devastated and somewhat corrupt.

Reeling from the aftermath of the Chmielnicky massacres, the community was disillusioned from the shame of Shabbatai Zvi, failure of self-government, weak leadership structures, and an emphasis on money which enabled people to purchase power and influence.

“For the sake of gaining wealth and making their fortune, they disregarded every commandment that safeguarded relations with their fellow-men, with their own relatives, with their friends. The Torah, in consequence, is diminished, its splendour lost…They are prepared to disregard any of God’s laws if they can thereby reap one more miserable coin.”

“One voice for the generation,” appointed by God was needed.

This period in 18th century Poland is confused and the reasons for the birth of an esoteric, spiritual movement are unclear. The Baal Shem Tov himself is shrouded in mystery. Myth meets the mystical, fable and fact are mixed. Objectivity is lacking and as a result of 20th century wars and destruction most original information has been scattered and destroyed.

The Baal Shem Tov (Besht) was born in about 1700 in Okopy, Podolia, and at the age of 45 he migrated to Medzyboz in the Ukraine where he remained for the rest of his life. He and his followers, of the second and third generation of chassidim, become leaders and established diverse chassidic groups. Dov Baer of Miedzyrzecz, Menachem Mendel of Vitebsk, Shneur Zalman of Liadi and Levi Yitzchak of Berdichev spread ‘new’ ideas to the Polish Jewish masses, and their ideas fell on fertile ground.

Through the telling of maxims and parables, combined with mystical faith, customs and the power of prayer their numbers grew to maybe 100,000 by the end of the century.

The Chassidic message was inspiring and simple. The poor and the unlearned were captivated. They were never berated for their sins, all Jews were valued.

“God knew before He gave the Torah that Jews will not fulfil it…We should not be punished because of this.”

To the Besht even those Jews who had followed the false Messiah Jacob Frank were to be valued:

“As long as a diseased limb is attached to the body, there can be hope that it will be cured, but once it is severed there can never be any hope.”

“For each soul in Israel is like a limb of the Shechinah.”

In contrast to the dry-as-dust bookishness of the misnagdim, Chassidism warmed the hearts of the masses and strengthened their religious sentiment.

Prayer seemed, in many ways, to be more important than learning. The masses may not have been able to learn but all men could pray:

“Prayer recited with great joy is undoubtedly significant and more acceptable to God than prayer recited in a melancholy fashion and with tears”

The persona, personality and inspiration of the Besht among his disciples and chassidim transcended reality. Interestingly the Besht wrote nothing and what we know is based on the work ‘Shivchei HaBesht’ published in 1815. Toldos Yaacov Yosef, (published on 1780) was the first chassidic work ever published. The phrase, "I have heard from my teacher" is repeated over 200 times. Yaacov Yosef of Polonne is one of the foremost sources for teachings of the Baal Shem Tov.

The opponents of chassidism were called misnagdim, and the major opposition emanated from Lithuania and the Vilna Gaon. Many viewed the new movement as an offshoot of Sabbatianism and others as ‘perverted’ Judaism.

There were many controversies and chassidim were often banned from towns and shtetls. Yet despite opposition, the basic teachings of chassidus: love, warmth, emotion, never speaking ill of Jews, defending Jews, holiness and the power of the intermediary tzaddik touched the hearts of the Jewish masses. In chassidus the tzaddik held a special place standing between heaven and earth: he brought heaven to earth and raised earth to heaven.

The power of the chassidic message assured that chassidism spread around Eastern Europe from Satu Mara and Munkac to Belz, Brody and north to Vitebsk and Lubavitch.

“God dwells in the world, and the universe is full of His goodness and glory. The human (Jew) should realise that the Shechinah is with him. There is no absolute evil and no absolute sin…Man has nothing to fear. God wants to have him near, and the tzaddik helps him in many directions. It is sufficient if man fulfils one good deed…Man should neither fast nor weep; he should not mortify himself, but should rather serve God in joy.”

By the beginning of the 19th century, Chassidism, without recanting on its particular ethos and spirituality, tended towards traditional Talmudic learning. For there was a new enemy on the horizon and the upholders of Traditional Judaism, both chassidim and misnagdim, rather than fight each other, felt it necessary to join forces against secularisation, assimilation, apostasy, haskalah and Reform.


3. The tribes of Gad and Reuven requested to take their portions of Eretz Yisrael from the part of Eiver Hayarden. Moshe then added half the tribe of Menashe. Why?

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Tears Of HopeRabbi Raphy GarsonOhr Yisrael Federation Synagogue, Elstree

Chazal in their wisdom understood that it is very difficult to become mourners for something that occurred so many years ago. So they instituted three weeks to physiologically prepare us for the night of mourning, Tisha B'av.

What do the tears of Tisha B'av represent? Rav Yehudah Sadka z”l said it poignantly.

“Tears shed on Tisha B’av are tears of hope”.

One doesn’t cry over something that cannot be rectified. If someone loses a relative the pain is real and tears flow. But they don’t flow forever. After a year the gift called ‘forgetting’ kicks in and allows one to moves on with life. We don't truly forget, but the initial pain of the day of loss is not as intense. Yet for 1942 years Jews gather to sit and mourn. The tears are indicative that there is a future, there is hope!

And yet the Sfas Emes was asked “What should one do if he feels no anguish over the Churban (Destruction)? “He should be consumed with pain and anguish over his own personal Churban. If a Jew doesn’t feel pain over the Churban – it shows his soul is in a wretched state”.

Sadly, despite three weeks of preparation, only some of us really feel the loss. To cry about something we never knew is incredibly hard. The Navi may behove us to be ‘Shifchi Kamayim Libech’ (Eicha 2:19) – to pour our hearts out, but how do we do it? Perhaps then we should be focusing on more recent events to be the conduit to open up those channels behind our eyes.

All calamities and tragedies that have befallen our people are connected directly to the destruction of our Temples, and the Churban most fresh in our minds occurred a mere 70 years ago. And that we can cry over. Indeed, in our community in addition to chanting the Kinos, we share the stories of pain and suffering of that time, which express the Jewish faith and indestructible spirit of Am Yisrael.

There are times in one's life that you feel privileged to witness an event. This occurred a few weeks back when I was back in Poland with Tzvi Sperber (director of JRoots) on another trip to accompany and film the story of a wonderful survivor, Leslie Kleinman. Leslie was born in 1929 in the small village of Ombod in Romania, near Satmar. He father was a Dayan for the Satmar Rav, in addition to being the Rav, Mohel and Shochet for five small villages. His mother showered him and his seven siblings with boundless love.

In 1944 his world was destroyed. Leslie arrived in Birkenau a 14-year-old boy, with 87 members of his immediate family in

one cattle cart. Within a few hours, he remained alone. Reliving the words of Yirmiyahu – ‘Eicha yashva badad, ha’ir rasati am?’ (‘How does the city that was full of people sit desolate?’) - but at another time and in another place. His hometown was destroyed and he remained deserted.

By telling Mengele that he was 17, he survived. One of his jobs was to help the transport of Hungarian Jews off the trains. There he witnessed the Nazi's sadism and delight in causing misery, heartache and indescribable pain to our people.

Fast forward 70 years and 100 King David/ Yavneh Manchester students, a community trip, Rabbis and Rebbetzens, stood together by the infamous gates of death at Birkenau. On a small stage stood Leslie Kleinman and another survivor called Arik Hirsch who each lit candles and symbolically passed them onto to five students. The students then shared their thoughts of their Poland journey.

One of the madrichot, Rebbetzen Silverstone, had brought her nine-month old baby with for Shabbos. As the group was singing Hatikva I happened to be holding her baby, as everyone took turns to hold her. An idea then came to me and I climbed onto the stage and gave the baby to Leslie.

The river of tears then broke forth and everyone in the group was moved deeply. The significance of that image heralded a new meaning to the term hope and Am Yisrael Chai. Leslie told me through his tears he never thought he would live to see a live Jewish baby in Auschwitz. His very eyes witnessed what happened to babies in Auschwitz. The descriptions of which cannot be written in this forum.

At that moment of shared grief, I recalled the words of Rav Yaakov Emden z"l who pointed out that the gematria of ‘Bechi’, weeping is 32. The same numerical value as the word ‘Lev’ (heart). Tears are only meaningful if they are sincere expressions of the heart. Real tears are shed out of a deep sincere feeling and are the most genuine expressions of the human essence. Rav Hirsch put it beautifully – ‘Tears are the sweat of the soul’. When we are moved honestly we cry.

Those tears that we shed were the sincere tears of Tisha B'av. Tears of understanding that there is indeed a bright future for the Jewish world. After Churban there can be and is Binyan (building). In the largest cemetery in the world, Jewish life flourishes!

‘Kol hamisabel al Yerushalayim zocheh v'roeh besimchasah’ - Whoever mourns for Jerusalem will be worthy to witness her jubilation. May we all find the inner strength to reflect and feel the pain of our people and may we be worthy to shed tears of joy, with the rebuilding of our third Temple, speedily in our days. Amen.


4. Whose is the only yahrzeit mentioned explicitly in the Torah and why only his?

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AHOur Ancestors' Journeys

Daniel NeviesThis Dvar Torah is dedicated לרגל היארצייט שלמרן שלמה בן מרן בנציון הלברשטאם זצ״ל אבד״ק באבוב זיע״א

33:1: These are the journeys of Bnei Yisrael, who went forth from the land of Egypt according to their legions under the hand of Moshe and Aharon. 2: And Moshe wrote their goings forth according to their journeys at the bidding of Hashem, and these were their journeys according to their going forth.

Many of the sefarim hakedoshim reflect on why the passuk

needed to make specific mention of Bnei Yisrael's exodus from

Egypt when listing their travels in the midbar and, moreover,

why it employed the peculiar phraseologies of ‘their goings forth

according to their journeys’ and the apparent reiteration of ‘their

journeys according to their going forth’?

The K’sav Sofer quotes the Ramban who explained that Bnei

Yisrael had to wander in the midbar for 40 years as a punishment

for failing to acknowledge that Hashem brought them out from

Egypt and believed instead that it was brought about through the

actions of Moshe. He therefore explicates the passuk as follows:

These are the journeys of Bnei Yisrael – This is the reason why

Bnei Yisroel wandered through the Midbar who went forth from

the land of Egypt according to their legions under the hand of Moshe

and Aharon – they failed to realize that they were indeed brought

out by Hashem, but rather only through Moshe and Aharon.

Therefore, Moshe wrote down that their departures were like

their journeys – inasmuch as their journeys, which included the

miracles of the mann and the ananei hakavod were the ratzon of

Hashem, so too were their departures, namely, the departure from

Mitzrayim which was likewise brought about directly by Hashem.

Rabbi Leib Gurwicz, zt”l, notes that all too often, we think of

ourselves as victims of our environment and explain away certain

occurrences as mere coincidences, i.e. a particular ma’aseh

occurred whilst we happened to be in a certain place. This, he

explains, is a classic example of ‘their goings forth according to

their journeys’. However, the deeper reality, elucidates Reb Leib,

is ‘their journeys according to their going forth’ – we need to be

cognisant of the fact that we were specifically sent to a particular

place for a higher purpose. Rather than viewing ourselves as

‘victims’ of circumstance we should regard ourselves as ‘shelichim’.

This idea is further expounded by the Yiftach Leib (in Parshas

Vayishlach) which explains that there are two different categories

of travellers: ovrei drachim and holchei drachim. The former

represent those whose journey is spiritually meaningless and

bereft of a lofty significance; they merely seek to get from point

A to point B in the shortest period of time. Whereas, the latter

category view every step they take with a higher sense of purpose

as the Torah says: "V'Yaakov holach l'darko, vayifg'u vo malachei

Elokim" ‘and Yaakov went on his way, and angels of G-d met him’

which illustrates that Yaakov walked with a sense of spiritual

intent. Whereas, when addressing his brother Eisav, Yaakov

candidly states “Ya'avor na adoni lifnei avdo”, ‘Let my lord, I pray

thee, pass over before his servant’ indicating that Eisav was in

the category of ovrei drachim.

There's an interesting correlation between the current period

of Bein Hametzorim (the three weeks between the 17th Tammuz

and the 9th Av), and the second of this week’s Parshios of Masei.

Indeed, the Koznitzer Maggid, in his sefer Avodas Yisroel, writes

that the 21 combined days and nights of the Bein Hametzorim,

which total 42 periods of time, correspond to the 42 masos

(journeys) of Klal Yisrael throughout their 40 year period in the

midbar.

Rabbi Tzadok Hakohen of Lublin (the Pri Tzaddik) explains

that the 42 places which the Bnei Yisroel journeyed to denote

the Shem Hashem (which comprises 42 letters). Hence, with

each journey, Bnei Yisrael were spiritually ascending from

place to place and thereby gaining a letter of the Shem Hashem.

Perhaps, Moshe wrote these journeys down as a lesson for the

future generations of Klal Yisrael that we, like our ancestors in

the midbar, should continue to strive and grow in our service of

Hashem.

The period of Bein Hametzorim is an opportune time to become

closer to Hashem, as the Koznitzer Maggid writes in Avodas

Yisroel:

כל רודפיה השיגוה בין המצרים, דהיינו כל מי שרודף להמליך את הבורא יוכל

להשיג יותר דוקא בימים אלו בין המצרים

Whoever gets closer to Hashem and glorifies Him specifically

during the period of the Three Weeks will be rewarded with greater

access to Him. Likewise, if we assess and contemplate the Masei

(journeys) of our ancestors throughout the ages, it will enable us

to avoid making the mistakes that the led to the destruction of the

Beis Hamikdash and enable us to merit the coming of the Goel

Tzedek and Binyan Bais HaMikdash bimheira b’yomeinu!


5. Why the need to mention in detail all 42 journeys of the Jews in the desert?

לעילוי נשמתר' קלמן בן משה ז"ל

Kalman Weissbraun

Coming Soon! THE ONEG YOMIM NOROIM EDITION

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Rabbi Garry WaylandAssistant Rabbi, Woodside Park Synagogue, teacher and educational consultant

The Kotel is probably the most famous Jewish landmark in the world today; photos of all types of Jews, soldiers, tourists intermingled with eyes raised heavenwards, whilst touching the stones of our heritage are ubiquitous and iconic.

Yet, a religious Jew cannot feel but mixed emotions standing at the Kotel. The sense of standing at the Makom Shechinah – the Place where the Divine Presence is most palpable – is overwhelming. The hubbub of minyanim of all nuschaot, women pouring out their hearts from a Sefer Tehillim, the electric Kabbalat Shabbat services, all contribute to the unique atmosphere. The pristine, modern Plaza is a symbol of the renewal that has occurred in the Old City since the Reunification of Jerusalem some 40 years ago.

And, yet, there are constant reminders that however far we have come, there is still something missing. Symbols of past destructions and humiliations abound. One can see massive stones toppled onto the ground from the period of the Destruction. Foreign places of worship remind us that we are not yet in the time of Redemption.

This dichotomy finds expression, of course, in halachah1. The third chapter of Moed Katan deals with many aspects of mourning, one of the most visible is that of kriah, tearing one’s garments2. This applies, in its most severe form, upon the death of a parent. However, the Gemara3 quotes several other instances in which one is obliged to perform kriah, such as upon the death of one’s rabbi4, the burning of a Sefer Torah, and also the sight of,

“the cities of Judah, Jerusalem, and the site of the Temple.” The Shulchan Aruch5 rules therefore that one tears when one reaches,

“from where you can gaze upon6 Jerusalem, and then when you see the site of the Temple tear again; each time tear a tefach. If one comes by way of the desert such that you encounter the site of the Temple first, one tears on the Temple a tefach, and then when you see Jerusalem you tear a small amount.”

However, despite the ruling in the Shulchan Aruch, many are not accustomed to tearing upon seeing either the cities of

1 Please consult with your Rabbi for specific rulings on any of these issues.2 The details are enumerated in YD 3403 Quoted in Moed Katan, 26a4 The reference here is to ‘rabbo muvhak’, a scholar from whom one learnt most of one’s

Torah wisdom; see SA YD 340.17 for further details.5 OC 561 6 As explained by MB ibid 7

Judah or Jerusalem. HaRav Moshe Feinstein, zt”l, distinguishes

between the different aspects of destruction that the Jewish

people have endured over the years.7 Whilst one still should tear

upon seeing the site of the Temple or the Kotel, one does not

need to do so when seeing the Cities of Yehudah or Jerusalem,

because they are, “rebuilt with the Grace of Hashem, and they

are not under non-Jewish authority.” Thus, we suffered a loss

of Jewish authority over the land, as well a diminishment of

sanctity through the loss of our Temple. The Gemara mandates

mourning separately for each aspect, but as at least some Jewish

authority has been restored, some aspects of mourning have been

correspondingly mitigated. Rav Moshe does note, however, that if

one sees cities of Judah or Jerusalem that are under non-Jewish

authority one should tear; however, this does not seem to be

prevalent practice. Rabbi Soloveitchik8, whilst accepting this line

of reasoning, maintained that the obligation to tear on Jerusalem

was a result of it being the Holy City, rather than as a symbol of

Jewish authority. As today we are still lacking a connection to

this inherent Holiness, one should tear upon seeing Jerusalem9.

With regards to seeing the site of the Temple or the Kotel,

many poskim10 rule that the obligation to tear is still binding. It

seems that many are uncomfortable with this, and thus follow

advice such as visiting on Shabbat, or wearing borrowed

clothing, in order to exempt themselves from their obligations;

each individual should follow the advice of their Rabbi as to the

efficacy of these ideas.

Rav Zvi Yehudah Kook11 maintained, however, that really ‘the

Temple Mount is in our hands’. Our inability to build the Temple

is due to ‘logistical and political concerns’, and not intrinsic,

and thus there is no obligation to tear. In a similar vein, Rabbi

Chaim David Halevy, former Chief Rabbi of Tel Aviv12, ruled that

the obligation to tear on the site of the Temple was, historically,

‘because the dead was lying before us.” Today, whilst not rebuilt,

the site of the Temple can no longer be described as such, and so

one no longer tears.

May we soon be in a position where this discussion becomes

theoretical with the rebuilding of the Temple.

7 OC 4.70.118 Quoted by Rav Herschel Shachter, B’Ikvei Hatzon, pp1059 The parameters of what constitutes Jerusalem for this purpose are beyond the scope of

this essay.10 E.g. HaRav Moshe Feinstein ibid, HaRav Shlomo Zalman Auerbach, quoted in Ashrei

HaIsh OC 3.73.12 (as quoted by Rabbi Yisrael Stillerman)11 Quoted in Beis Mordechai 1.3312 Mekor Chaim 2.95


6. What is a benefit, according to some, when the Parshios of Matos and Masei are joined?

לעילוי נשמתר' חיים משה בן ר' אלימלך ז"למרת מלכה גיטל בת חיים ע"ה

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The Weekly Halachic Conversation

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

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“Rabbi, I Just Don’t feel It…” THE NINE DAYSAs we enter this sad period of the year, many people just feel left behind. It’s possible for one to pass through the Three Weeks, the Nine Days and even Tisha B’Av without ever really feeling the loss inherent in not having a Beis Hamikdash.

I once heard from a Rav why is it that the mourning period we observe during the Three Weeks until Tisha B’Av is exactly the opposite to the mourning one practices when one, G-d forbid, loses a loved one. In the latter case, the intensity of the mourning is at its peak on the day of death, gradually declining as time goes on, whereas the mourning that we all observe during this time of the year starts off in a relatively low-key manner, gradually ascending to a more concentrated type of mourning during the Nne Days, and intensifying during the week that Tisha B’Av falls, and more stringent still on Erev Tisha B’Av and then Tisha B’Av itself. By the next day, all is back to normal. Why is this so? He answered that with a loved one, one automatically feels like mourning straight away, but when it comes to mourning over the Beis Hamikdash, we feel so far removed that Chazal set it up in a way that gradually our level of mourning intensifies as time goes on.

My experience over the years of answering halachic questions posed to me specifically during this time of year from people seeking to find leniencies regarding these halachos leads me to believe the following. When one actually keeps to the guidelines that were set down by Chazal, in observing these halachos, it will enable him ideally to feel some kind of loss by the time he reaches the climax on Tisha B’Av. However, if one ‘bypasses’ the halachos during this time, and believe me, I can find opinions and leniencies for almost all of them – not only is it not the correct thing to do, but moreover, one misses the boat, and he will find himself sitting on the floor on Tisha B’Av holding the kinnos in his hand with a dry eye and a heart of stone, wondering what this is all about anyway! And then they come to me complaining how “we just don’t feel it”! The halachos were given to us with the intention that if we keep them, we may come to an appreciation of what we are missing, and how the world would be a better place with the Beis Hamikdash. Let’s take them seriously.

THE NINE DAYS (some selected halachos)The halachos of the Nine Days begin at shkiya (sundown) of

Rosh Chodesh Av.

Â Meat & Wine: although this is not mentioned in the Gemara (except for Erev Tisha B’Av), the Rishonim explain that it applies to the Nine Days also. Chicken is also included. Food cooked in a meaty ben-yomo pot (used in the previous 24 hours) may be eaten, but if it was actually cooked together with meat, it may not be eaten. Grape juice is included in the prohibition on wine. Foods that look like meat, such as a tuna steak, are permitted. Children – under the age of 3 may eat meat normally, and over the age of 6-7 may not, between 3-6 is subject to a dispute and one may be lenient in a pressing need. One may give children meat a few hours before Shabbos when they will not be awake for the Shabbos meal.

Â Laundry: This is forbidden, even if the clothing will be worn after Tisha B’av. It includes towels, bed sheets, tablecloths, and even a wig (unless in a pressing need when one may be lenient). Spot cleaning on one’s garment is permitted. Ironing is also forbidden.

Â Buying/Shopping: One should not buy any clothing during this time, even for children (unless they have nothing else suitable). One may buy shoes needed for Tisha B’Av. If there is a sale on and the item will not be available after Tisha B’Av one may purchase that item. Non-clothing items may be bought provided they are not expensive and are of minor importance. Flowers may be bought for Shabbos.

Â Washing/Fresh Clothing: One should not wash as normal during the Nine Days. If one needs to shower normally to remove sweat or dirt, one may do so trying to use cooler water than normal, and minimal soap and shampoo, and not staying in too long. Fresh clothing should not be worn, with the exception of undergarments (vests, socks etc.) for which many poskim allow fresh ones to be worn.

Â Other: Building and decoration should not be done unless the extra space is needed. One should refrain from dangerous activities (e.g., white water rafting, mountain climbing etc.). Swimming should also be avoided.

Rav Yaakov Emden writes, “If we would only be guilty for this one sin of not sufficiently mourning the Churban, it would be enough of a reason for the lengthening of our Galus”. Keeping these halachos allows us to show the appreciation of the enormity of our loss, demonstrating a yearning for the final redemption. If we take it seriously, we hope there won’t be the need for a Tisha B’Av and rather than sitting on the floor mourning, we will be celebrating together with Moshiach.


7. Why the need for such detail in the splitting of the booty between the soldiers and the other Jews?

EasyG

iving – פתוח תפתח את ידך

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

11/04/2014 16:18

S P O N S O R E D

This page has been kindly sponsored by the

RACHEL CHARITABLE TRUST

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A Practical Guide to the Halachos of Communal Obligations, Mitzvas Tzedakah and Ma’aser KesafimExcerpts from the sefer Easy Giving / פתח תפתח את ידך (which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from sefarim shops in NW London. H

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In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedakah. In Section B, we 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. This was followed by details of the prohibitions related to tzedakah and the obligation not to ignore the requests of an ani. The next chapter dealt with the priorities and precedence in the distribution of your tzedakah funds.

Section B – Tzedakah Chapter 4 - Precedence

C. ORDER OF PRECEDENCE FOR TZEDAKAH.1. The most important cause, to which every other cause gives way, is any life-

threatening situation. For example, freeing someone from prison where his life is imperilled takes priority over all tzedakah obligations.

2. The next most important cause is tzedakah proper – donating to the poor, whether to aniyim directly, or to institutions who tend to them. There are differing levels of priority depending on the relationship of the benefactor to the ani. They are, in order of importance:

a. Family: this is your primary responsibility.

b. Neighbours and close friends.

c. Members of your local community.

d. Residents of your hometown.

e. Yerushalayim.

f. Eretz Yisrael.

g. Others, even including other UK cities, such as Manchester or Gateshead.

3. Within family the order of precedence is further subdivided as follows:

a. Parents.

b. Some say that your personal rebbeim are next in order of precedence.

c. Married children.

d. Grandchildren.

e. Siblings.

f. Grandparents.

g. Close relatives, in order of closeness, up to first cousins.

h. Wife’s family, in the above order.

4. Within each priority level, i.e. family, neighbours, friends, etc., there is a further subset of priorities to which a larger sum should be given the higher they are on the list. These priorities are:

a. Food before clothing.

b. Hachnasas kallah, especially for female orphans, and other similar exceptional causes.

c. Women before men.

d. Ill before healthy.

e. Talmidei chachamim.

f. Cohen before Levi before Yisrael.

g. Current requirements before future requirements.

h. The more needy.

The Vaad Hatzdokoh certificate frequently provides the key details of a particular ani or institution so that you can gauge just how needy they are.

D. DEFINITION OF LOCAL COMMUNITY.1. Your local community includes, for example, your shul, and in a wider sense,

your local district – for example, North West London, and in the widest sense, the entire city – for example, London.

2. Yeshivas or seminaries in other towns, where a significant percentage of the pupils are from your community, would be considered in the same ratio as being part of your local community. For instance, as of Nissan 5774, approximately 30 percent of Gateshead Yeshiva Gedola are bachurim from North West London, therefore 30 percent of the Gateshead Yeshiva budget (equivalent to approximately £700,000) would be considered as the communal needs of North West London.The same would apply to yeshivas like Mir, Shaarei Torah etc.

E. RULES OF PRIORITY FOR FAMILY AND COMMUNITY.1. It is preferable that each priority level listed above in C.2-3 be fully paid

before donating to the next level. Thus, for example, the requirements of the local community should be fully allocated, before giving to a lower priority, such as Yerushalayim.

2. If, for example, your family and local community require your entire annual tzedakah budget, then you should allocate accordingly, and limit significant donations elsewhere.

3. Some hold that although family is the primary priority and therefore all one’s tzedakah donations could theoretically be allocated solely to family if so required, one should not allocate more than 50 percent of available funds specifically for family.

4. However you budget your tzedakah, you must keep in mind that it is prohibited to ignore a request from an ani, see Chapter 1: C.2.c and you must give each ani who asks for a donation, at least a minimal amount, see Chapter 2:A.4-6. Therefore, in your annual planning, always ensure you leave over enough so that you can give a small amount to all the aniyim who approach you.

5. Some opinions hold that an ani from a lower priority level, for example, someone from Yerushalayim who is suffering from extreme poverty, takes precedence over a less needy ani, even if he is from your hometown.

6. You should plan your tzedakah allocations towards the different priority levels, and assess whether for instance, any family members, neighbours, or close friends require tzedakah. Likewise, you should assess the requirements of your local community or shul. You are encouraged to determine these requirements by asking your rav or the appropriate person in charge of welfare in your shul.

7. Since it is possible to calculate to within a reasonable degree of accuracy your share of the requirements for family, neighbours and local community, you should ensure that you plan, ideally at the beginning of each year, to donate your dues in full to the appropriate priorities.

8. How to calculate your share of each priority level will be discussed in the following weeks.

To Be Continued ....

Quiz

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s http://livingwithmitzvos.comIDEAS FOR ANSWERS

1 The end of Parshas Pinchas discusses the festivals and at the end it discusses Sukkos which is a time of extra happiness. There is a danger that this joy could cause people's evil inclination to lead them to sin. Therefore they would make nedarim, vows, to guard themselves from sin, as it says in Pirkei Avos (3:17) - "nedarim siyag laprishus", "vows are a protective fence". (Tzror Hamor)

2 The Midrash says that the passuk doubles over the phrase of "Aleph LaMatai", 1000 from each tribe, implying 2000 from each tribe. This was because for every soldier there was another man from his tribe that was tasked with davening for his welfare.

3 Ibn Ezra says that they also asked for this land with the others, but since they were not a whole tribe, they are not mentioned until now. The Shach says that Moshe decided to split a tribe so that there would be more of a connection between the Jews on either side of the Yarden. Chizkuni explains why specifically was Menashe picked: he was the firstborn of Yosef who caused his brothers to tear their clothes when the cup was found with Binyamin. Therefore he was punished in that his descendants were split.

4 It was Aharon HaKohen's yahrtzeit on the the first of the month of Av (33:38). The Ha'amek Dovor explains that he was the first one to do the avodah, and his death corresponds to the destruction of the place of the avodah, the Beis Hamikdash, in this month.

5 Had these journeys not been detailed then future generations would not be aware of all the miracles that took place in the desert. (Rambam, Mora Nevuchim, 3:50)

6 There is an opinion (brought in the Mishna Berura 428:21) to not pause between the 42 journeys. When these two parshios are read separately then these journeys are interrupted with the aliyah of Sheini. However, when they are joined, the fourth aliyah continues until the end of all 42 journeys.

7 To show us the great miracle that from the time the animals were captured until they were counted this number remained accurate. No animal died or was stolen or slaughtered. (Malbim quoting Ramban.)

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Hashem is By Our SideRabbi Shimmy MillerHead of Sixth Form at Manchester Mesivta PA

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

Please Dispose Of This Sheet Appropriately As It Contains Words Of Torah

Of all the seemingly innocuous and

superfluous passages in the Torah, the ones

that deal with the various sojournings of the

Jewish people in the desert, must be some

of the most apparently unnecessary. Do we

indeed need to be told about every journey that

the Jewish people took? Would it not surely

have sufficed to have given us their point of

departure and then the final destination before

they entered the Holy Land, with perhaps

mention of some of the highlights in between?

It is of course an axiom of Judaism that no

passuk, word or even letter is redundant, in

which case we have to ask why the mention of

these details?

When one goes through the various stages of life, one is in

essence travelling from one journey to another, sometimes

without even fully appreciating it. Each segment of our existence

brings with it its own particular mission and often obstacle that

we have to traverse and overcome, before embarking on the next

moment’s assignment. But it is essential for us to know that

within these journeys are two inherent dangers to us achieving

our ultimate goals and these are what are being highlighted by

this week's parshah.

The first of these risks is to think that some of these journeys

are insignificant and without meaning. This is never true.

Everything that we do in life has an impact on our life as a whole

and every journey can have positive or negative consequences

depending on how we react to them. But we must always realise

that wherever we find ourselves, however difficult, challenging

or seemingly insurmountable the circumstances might seem, we

are there for a reason and there is always something we should

be doing and something we should be learning from our situation.

We are never there by chance and must devote ourselves to

accomplishing whatever is the purpose of that particular reality.

The second mistake is to think that when we proceed through

the journey, there are times that we can do it alone. This is like

the person who instead of praying that his business deal goes

well, instead tells Hashem "I have this covered. Just don't get in

the way and make anything bad happen." We have to realise that

without the help of Hashem, no matter where we are and what we

are doing, we can never succeed in our endeavours.

This is the message given over by the apparently insignificant

list of journeys. Hashem was with us in each and every one, and

each and every one was absolutely crucial, and was therefore

imperative that it be mentioned. Wherever we are and whatever

we are doing is exactly where we are meant to be, with Hashem

right there by our side.

matos maasai

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