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?? QUIZ TIME??All references are to the verses and Rashi's commentary, unless otherwise stated.Answers can be found on back page. Ohr Somayach Institutions www.ohr.edu

1. What is the significance of the number 8,580 in this week’s parshah?

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AThe Miracle of TeshuvaRabbi Dovid EisenbergRabbi of the Prestwich Hebrew Congregation

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Warmest Mazel Tov to Rabbi Dovid Eisenberg and family on the occasion of the birth of their son. They should have continued Nachas.

This week we read the longest sedra in the entire Torah. However, as all of us know, it’s length is mostly due to the fact that the קרבנות הנשיאים are recorded 12 times and the exact same offering is mentioned again and again. Why are the these presents repeated so often? In a Torah that is very sparing with words and doesn’t waste a letter for no reason, why did Hashem decide it should be included twelve times in its entirety?

I was thinking that there might be a great lesson and chizuk that can be taken from this parshah. When the princes bring their offerings to Moshe he is unsure whether to accept these gifts or not. Then Hashem comes to him and says, “קח מאתם” take them and use them. What was this hesitation due to?

Rashi explains that the נשיאים had learned from their errors and were trying to make amends for an earlier mistake. When it came to collecting donations for the mishkan, the nesi’im were sure that there would be a lack of funds. Therefore, they said that anything that wasn't given when the Jews had finished bringing their donations will be supplemented by them. In the end, the Jews brought everything that was necessary and the princes were proven wrong.

To make up for this, the princes brought the avnei hashoham and the avnei miluim, which were very expensive, but the Torah still records their lack of alacrity and leaves out the letter “Yud” from their name to signify their reluctance to give immediately.

When the Mishkan was finally completed and it was ready to be inaugurated, the nesi’im wanted to show their remorse for the earlier lapse and decided that they would be the first to bring offerings and show that they had learned their lesson.

Moshe was now unsure about whether he would be able to accept these offerings. On the one hand, the nesi’im had shown proper remorse and even

wanted to prove their repentance by being the first to offer something in the newly established temple. On the other hand, it was not for Moshe to decide whether they had really done a proper teshuvah . Only G-d could decide such a thing and therefore Moshe was waiting for confirmation from heaven to tell him what to do with these offerings.

The confirmation came and G-d tells him to take them. The offerings were acceptable and they were to be used as the first contribution from the Jewish people towards the service in the new temple.

I think it is for this reason that the Parasha is repeated twelve times. Each time it is repeated shows us two things. It proves that G-d had forgiven that particular Nasi and accepted his remorse. Each one of them had to prove themselves worthy of this forgiveness and just because one of them had been forgiven it didn't mean that others would merit the same result. It depended on the personal contrition of the individual Nasi and they all proved themselves worthy of this divine forgiveness.

The second and more important message for us is the power of teshuvah. It is not to be taken lightly and is nothing short of a miracle. The Mesilas Yesharim says that G-d’s strict adherence to truth would rule out any possibility of ever gaining forgiveness for a sin. How can one expect to fix something that has already been irreparably damaged? Nevertheless, G-d in his infinite kindness and mercy has allowed for us to gain forgiveness and to rectify the sins by a process of teshuvah .

This is symbolised here by the repetition of the twelve offerings brought by the princes. Each of them was allowed to gain forgiveness and each time it was a miracle that bears repeating. The fact that the third Nasi received exoneration for what he had done is not to be taken for granted just because the first two had been forgiven for their sins. It is miraculous and it bears repeating over and over again!

As we head into the summer and Elul is fast approaching, let us take this message to heart. Teshuvah is a miracle and a gift and shouldn’t be wasted or squandered.

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2. Besides transporting the mishkan, what other service performed by the Levi’im is referred to in this parshah?

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AMachaneh - Community, Family, Individual

Joel KahanOhr Chodosh

The beginning of sefer Bamidbar deals with the setting up of the machaneh, Bnei Yisrael’s encampment in the desert. In parshas Bamidbar a census is taken of the people, they are assigned positions in which they are to camp and travel around the mishkan, and the levi’im are also counted and given various jobs.

Parshas Naso starts by continuing to describe the levi’im’s numbers and tasks, and details various tamei people who must leave the machaneh, before veering off to teach us a series of seemingly unrelated mitzvos. We are taught the halachos of gezel hager, which discusses how one who steals from a convert can make restitution if his victim dies without heirs. We then learn about the sotah (a woman suspected of committing adultery) and the nazir, who must refrain from wine, cutting hair and coming into contact with the dead, before moving on to bircas kohanim.

Rav S.R. Hirsch offers a beautiful way to understand this progression of mitzvos which shows how they are concrete examples of the way klal Yisrael are to live in their newly established machaneh, focused on the mishkan at the centre.

He starts by taking a deeper look at the idea behind shiluach machaneh, sending those who are tamei away from the camp. There are three parts to the camp: the mishkan at the centre (machaneh Shechinah), the levi’im surrounding it (machaneh Leviyah), and the rest of the people surrounding them (machaneh Yisrael). A metzorah, one afflicted with tzara’as, must leave all three camps. His sins of lashon hara and stinginess mean that he has no place within the community represented by machaneh Yisrael. A zav must leave the camp of the levi’im. The levi’im, as teachers of Torah and leaders of the people, must make sure that their family lives serve as examples for the rest of the people. Finally, a tamei

meis, someone who has come into contact with a dead body, has to leave machaneh Shechinah; he may not come close to the Shechinah present in the mishkan. We know that the truly living part of a person is his neshamah, and that our focus has to be on improving ourselves and our relation with Hakadosh Baruch Hu, rather than on our bodies. Someone who has had a recent encounter with the body’s mortality may begin to obsess over the physical body at the expense of the neshamah, and will not be in the right frame of mind to approach the shechinah.

Now that we understand the areas of avodas Hashem that the three parts of the machaneh represent - involvement in our community, strengthening of our family, and deepening our individual relationship with Hakadosh Baruch Hu - the next part of the sedrah flows very naturally. Gezel hager - we have to ensure our society is functioning with fairness and compassion, especially when dealing with those who may be on the margins of the community. Sotah - our families must be models of harmony and integrity. The Torah provides a remedy for a family where trust and honesty start to break down. And nazir - it is not only kohanim who are forbidden to come into contact with the dead in order to focus on their spiritual growth. Anyone can make a vow of nezirus and become like a kohen, removing his attention from physical, bodily matters in order to develop his relationship with Hashem.

Finally we come to the three pesukim of bircas kohanim, which parallel the three parts of the camp: machaneh Yisrael, machaneh Leviyah and machaneh Shechinah. Yevarechecha - may Hashem shower blessings on our property (Rashi) so that we can use it properly, to help our community. Ya’er - may Hashem enlighten us via our leaders and teachers so that we and our families can develop spiritually. And these two brachos together are to lead us to the climax: Yisa - may Hashem let His Presence be near to us and give us everlasting peace.

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3. On which day did Moshe teach the command to send those who are temeim(ritually impure) out of the camp?

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When the Torah describes the census of the sons of Levi, Kehos, Gershon and Merari, the word Naso is used for the counting of Kehos and Gershon but it is missing for the census of Merari. It is also interesting to note that when Ezra Hasofer arranged the sedras of the week, the counting of Kehos takes place at the end of parshas Bamidbar whilst the census of Gershon and Merari is in this week’s sedra, Naso. Another thing to bear in mind is that although the word Naso is used to introduce the counting of Gershon, it is implied from the words of the verse that it is secondary to the count of Kehos.

The words Naso Es Rosh literally mean the raising of the head, connoting a rise in the esteem of those who are being counted. The Torah instructs a very specific service for each of the ancestral houses of Levi indicating the great honour that had been bestowed upon them. The descendants of Kehos were charged with carrying the holiest components of the Mishkan: the Aron (Ark of the Covenant), the Shulchan (the table), the Menorah, the Mizbaiachs (altars) and their utensils. The descendants of Gershon were responsible for transporting the various curtains and hangings necessary for the walls of the Mishkan and the Ohel Mo’ed, the hides used as outer coverings and the partition at the entrance to the Ohel Mo’ed. The family of Merari were in charge of the structural components of the Tabernacle: the planks, the beams, the posts and the sockets.

Kehos, whose service was clearly the most refined of the three families is accorded the greatest “Naso” “raising up” in the census. Gershon’s role is less distinguished than that of Kehos and even though the term of Naso is also used in describing his counting it is expressed in a fashion of an also-ran, denoted in the Torah by the word “gam” meaning also. Meanwhile Merari whose service was the most physical and arduous and the least refined is not described in terms of “naso” at all.

To unravel the mystery of the lesson that the Torah is teaching us at the end of last week’s sedra and the beginning of this week’s, we have to delve into understanding the meaning behind the actual names of Levi’s three sons.

The Hebrew word Kehos coveys a meaning of ingathering as in the verse “Yikhas hoamim”- “He (Yehuda) will gather the nations to him. The name Gershon implies the opposite concept;

“Goraish” banish, to drive out or “ger” stranger or foreigner, whilst the name Merari stems from the root “Mar” meaning bitter.

Levi gave these somewhat unusual names to his sons as a way of hinting to the direction of Jewish history not only for his descendants but also for the whole of the Jewish nation. Kehos represents the period in our history when the nation of Israel lived and will live all together in our Holy Land with a Beis Hamikdosh (the Temple). Life will be solely dedicated to service of Hashem and our nation will experience an unparalleled unity that will not have been seen since the giving of the Torah at Mount Sinai. Hence Kehos was assigned with the responsibility of carrying and guarding the very vessels with which active avodoh (service) was performed in the Mishkan.

Gershon represents the time when the Jewish people have been banished from their land and are made to feel like strangers in a land which is not theirs. An experience so often repeated in our history from our times in Egypt even to the present day.

Merari symbolises the very sad bitterness of our exile when we were afflicted with all manner of suffering from Jewish baby boys being slaughtered at birth in Egypt, to brutal pogroms in Eastern Europe and eventually the horrors of the Holocaust in our recent history.

The Torah ascribes a “Naso”, “a raising up” to the families of Kehos for the too-brief Messianic-like period when the nation of Israel could indeed raise their heads high – living altogether in the Land of Israel with a Beis Hamikdosh free to serve Hashem in the most esteemed manner possible making use of all the utensils that Kehos would carry, to worship The Holy One Blessed Be He in the ideal proscribed way. This may be why the census of Kehos is written as the first of the counting’s of the sons of Levi in Parshas Bamidbar separate from the other two sons, for this is the ideal level that we all hope and aspire to achieve.

To the families of Gershon the Torah modifies the raising up with the word “gam”, “also”, for they represent the generations when the Jewish people could raise their heads in a limited sense even in exile. In many ways this is like our generation, post-Holocaust, living in relative freedom in the diaspora with also having the opportunities to live in Eretz Yisroel.

However to the descendants of Merari the Torah does not ascribe any “Naso”. It merely orders that they be tallied, for they represent the centuries during which we were unable to raise our heads due to the bitterness of our exile.

Yet as Rav Uziel Milevsky comments, this association between Merari and bitterness is a vital key for Jewish survival in exile and for the needy preparation for redemption. Merari carried the heavy boards and planks of the Mishkan because Levi’s third son exemplifies that quality the Jews have always demonstrated, and the quality they must have in order to survive in exile: the ability to persevere despite their weighty burden. The very “bitterness” of Merari’s service – the ability to serve G-d when it seems less than distinguished and brings no “raising up” – is the key element required to mould the nation and make it worthy of redemption.

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The Peculiarity of the Names Kehos, Gershon And Merari

Rabbi Alan LewisYeshurun Edgware Federation


4. Name the three camps in the desert.

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UTכולל הלכה ברורה

Headed by Rabbi Yehoshua FrickersThis week: R’ Shlomo Weltamn and R' Avrohom ChalkKollel 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.

Maaris Ha'ayin- How to avoid giving the wrong impression

Our intention here is to discuss and explain the halachic issues. For a final psak halachah, please consult a competent halachic authority. We would like to start by posing a few questions.

Can I eat a parev burger with cheese?

Can I eat a milky looking desert after a meaty meal?

This is not actually basar bechalav because we are not mixing meat and milk. However, it is forbidden to do something muttar if it will mislead people who see what you are doing to believe that you are doing something assur. This is known as the issur of maris ha’ayin.

The Mishnah in Shekalim1 says that the person who took the terumah of shekalim from the lishkah should not have pockets in his clothing so that he would not be suspected of stealing. This is based on the passuk 'veheyisem nekiyim me’Hashem u’mi’Yisrael' and you shall be guiltless before Hashem and before Yisrael, (Bamidbar 32:22).

We find an example of maris ha'ayin related to food as follows: If one decides to drink a cup of fish blood one is supposed to have some fish scales in the cup (Yoreh Deah siman 66 seif 9) so that the person who sees him does not think that he is drinking real blood. We see from this that where there is a problem of maris ha’ayin one can avoid it by placing a 'heker' - a visible indication next to the food to show that one is not doing anything wrong.

In relation to basar bechalav we find another example of maris ha’ayin. Milk that comes from a woman is considered parev. There is no issur of basar bechalav to cook meat in this milk. However there is a problem of maris ha’ayin because it looks like regular cow’s milk, so the Shulchan Aruch paskens that one may not cook meat in 'chalav ishah'.

A similar example mentioned by the Rema2 is cooking or placing chicken in almond milk. This was something that was customary on Purim. The Rema says that if you place chicken in almond milk it can be eaten without a 'heker', however if you cook or eat meat in almond milk you do need a 'heker' so you should put almonds next to the food to avoid maris ha’ayin. This is because cooking chicken and milk together is only an issur derabanan – the Rema is not concerned about maris ha’ayin of a derabanan. The poskim are choshesh even when it is only a problem d’rabanan3.

At this point it would seem that eating a parev burger with cheese would create a problem of maris ha’ayin if the burger

1 Shekalim Perek 3 Mishnah 22 Siman 87 seif 33 Shach Siman 87 Seif katan 6, Chochmas Adam Kelal 40 Seif 3

looks like real meat. One would therefore require a heker such as leaving the packaging on the table. However there are some more points to consider.

The status of maris ha’ayin can change over time. In the time of the Gemara it was forbidden to wear a garment of wool and silk because of maris ha’ayin - it looks like shaatnez of wool and linen. However, the Rosh paskened that in his time it was muttar because the use of silk had become more common4.

Rabbi Yonasan Eybeshutz5 applied the same logic to basar bechalav. If the muttar substitute is common there is no problem of maris ha’ayin because people will not suspect you of doing an issur. This applies for example to the use of margarine instead of butter. With our case also, as parev burgers are now quite common, one could argue that there is no maris ha’ayin.

In addition, the Pri Chadash6 says that only issues raised in the Gemara, like fish blood, are a problem and we cannot make new issurim of maris ha’ayin.

Harav Shmuel Wosner7 writes that there are grounds to be mekil based on these two reasons. Similarly, the Cheshev Ha’efod8 (Dayan Padwa, zt”l) agrees with Rav Wosner.

At home it may well be sufficient, where there is an issue of maris ha’ayin derabanan like chicken and almond milk, to tell the bnei bayis that a parev product is being used9. However, in a public place one cannot rely on everyone hearing the announcement and only a visible heker would help. So if a caterer wants to serve milk substitute with coffee together with any fleishig food he should bring the package to the table.

Our second question above was can I eat a milky looking desert after a meaty meal?

The answer is that this is muttar because it does not look like he is doing anything wrong. Onlookers will only see him eat a dessert. The Rabbis were also not worried that seeing it will cause the onlooker to make a calculation that the eater might be within six hours of eating meat and come to suspect or learn from him. Even if the onlooker was present when the meat was eaten they were still lenient10.

Similarly if a caterer were to serve coffee with parev whitener at the end of the meal, he would not need to show the packaging.

We hope that this has given you a flavour of some of the practical and halachic issues of maris ha’ayin with basar bechalav.

4 Yoreh Deah Seif 298 siman 15 Kreise Upleise 87, 86 siman 87 seif 77 Shaalos Oteshuvos Shevet Halevi Chelek 8 seif 1578 Chelek 1 perek 209 Pischei Teshuva seif katan 610 Knesses Hagadolah in Hagaos Beis Yosef seif katan 8


5. Who was sent out of each of the camps?

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לרפואה שלימה שירה תמר בת שושנה דבורה

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AJewish LeadershipRabbi Reuven AtlasMenahel, Menorah Primary School

In His unfathomable wisdom, HaKadosh Baruch Hu set up an examination designed to test the mettle of any aspiring tzaddik - would he be fit to be a leader of the Jewish People? Forget about his surname or past affiliation. If he could just pass this one test, then he is a proven leader. The test? Be a shepherd!1 The Avos were shepherds. Noach is described as a shepherd. Moshe Rabbeinu and David HaMelech were specifically approved for their position because of their success as shepherds. If they had failed with the sheep, they would not have been our leaders.

What is the ‘pass’ criterion? The Midrash relates2 that on one occasion - and that Moshe Rabbeinu was adjudged to be a leader because of this one odd occasion - a lamb escaped from the main flock and led Moshe Rabbeinu a merry chase until he finally caught up with his now-exhausted and thirsty lamb, drinking from a brook. Moshe exclaimed, ‘I didn’t know you were thirsty!’ And he then lifted the weary lamb on to his shoulders and carried it back to the flock.

Unfathomable wisdom, indeed! How could Moshe have been chosen as leader because of this episode? He seemingly ignored the first and foremost golden rule of shepherding - NEVER ABANDON THE FLOCK! In his hot pursuit of the one wayward lamb, Moshe left the whole flock unguarded. And yet this was the episode that defined his credentials as the leader of Tzon Kedoshim – the ‘holy flock’, the Jewish people.

This Midrash reveals the unique nature of a Jewish leader’s role. Assuming that there was no identified and immediate danger to the main flock at the time, Moshe valued and nurtured the needy individual in the realisation that the Jewish nation are, indeed, a group of individuals. Our ‘nation’ serves the individual. So if an individual goes astray, the welfare of the nation is ensured by securing the care of that individual. The same Midrash relates how David HaMelech excelled in his shepherding. He knew how to focus on each individual sheep’s needs to ensure that the younger sheep ate the softer grass. Whilst we would perhaps expect a leader to focus on matters of state and of national importance, our manhigim are defined by their ability to nurture the (young) individual.

The nesi’im of the post Yetzias Mitzrayim generation learned to realise this over a six month period in the Midbar. On the

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first Motzei Yom Kippur, when Moshe transmitted the mitzvah of kol nediv lev – all those with a generous heart - donating to the mishkan building fund, the nesi’im suggested that they themselves held back. With an apparently magnanimous gesture, the nesi’im instead offered that all of Bnei Yisrael donate whatever they can manage, and they themselves would take care of the large expected deficit. This deficit never materialised and the nesi’im were caught short, struggling to participate in this mitzvah.

However, six months later - as related in this week’s sedra - the nesi’im had learnt not to procrastinate and they made sure that they were the first to donate to the chanukas hamizbeach.

The Midrash criticises3 their original approach and relates that the nesi’im were upset that Moshe had not approached them first to lead in the mitzvah. They reckoned that their status earned them the right to donate first! And when they were not offered the opportunity to do so they therefore decided to pointedly hold back and wait for the shortfall! They were punished for their attitude. Their name - נשיאים - was written in the Torah with a missing Yud - נשאם. What was their fault and what is the meaning of this spelling punishment?

The nesi’im misunderstood their role as leaders. They believed that they were נשא - nisa, raised above - without a yud, and should lead from above! But, actually, they were meant to be נשיא - nasi, to raise others up - with a yud! Their punishment is an eternal indictment - they are spelt just as they misbehaved.

In this week’s sedra they made amends. A large feature of their donation to the chanukas hamizbeach was the transport to carry the mishkan on its travels. They donated oxen and wagons. This symbolised their appreciation that their role was ‘supportive’ in the true sense of נשיא with a yud.

There are many stories of gedolim which focus on their interaction with individuals. That is why they are considered gedolim. Our Rabbanim, Rebbes and Roshei Yeshivah all bear burdens of responsibility for their global communities, but their greatness and qualification for their role is due to their rachmanus for the individual.

The Torah relates that Yaakov sent Yehudah ahead to Mitzrayim and Chazal explain that his purpose in so doing was for Yehudah to set up a yeshivah. HaRav Avrohom Pam, zt”l, asks - why Yehudah? From Yaakov’s later brachos it seems that Yissachar would have been more suitable Rosh Yeshivah material as he was the best ‘learner’. Rabbi Pam answers that to be a Rosh Yeshivah a different middah is required. Yehudah had earlier personally guaranteed to Yaakov the safety and physical welfare of Binyamin when taking him down to Yosef. He had taken full responsibility for the individual and hence he was fitting to be the Rosh Yeshivah!

3 במדבר רבה י״ב ט״ז


6. A person stole from another and swore that he was innocent. If he later confesses his guilt, what are his obligations?

The Path Of The Just - מסילת ישריםWatchfulness (Ch.24-25) / יראת החטא

DEFINITION

“Fear of Sin” (yiras hacheit) can only be acquired following all the aforementioned traits.

ELEMENTS

There are three types

1. “Fear of punishment” (yiras haonesh) – this is an easily attained level for the masses – in self-preservation from suffering any harm

2. “Fear of Divine Majesty” (yiras haromemos) – that is subdivided into two components

i. “Fear of Divine Majesty” (yiras haromemos) – this difficult level, that only applies at set times, is acquired by men of understanding. They withdraw from sin because of they honour G-d and fear defying His will. This level is attained by contemplating G-d’s greatness vis-à-vis man’s lowliness.

ii. “Fear of sin (yiras hacheit) – this constant state of being is the generic fear not to do anything against G-d’s will that may contain a trace of sin. This angelic type of fear, relates to the present or future fear of having done something wrong, and to having unwittingly done a trace of sin or some

impurity in the past performance of a mitzvah (e.g. Avraham worried he had wrongly killed whilst rescuing Lot).

The only thing that G-d has in this world is a treasury of the “fear of Heaven” which is what every man of piety should work to attain.

HOW TO ACQUIRE IT?

Reflect how the Shechinah exists everywhere and Divine Providence oversees everything both big and small. Being conscious that man is standing before G-d, fills man with dread. He is aware that his actions and deeds are recorded and how influential they are. But the process to attain and to lastingly hold onto this fear demands being in a constant state of reflection. The mind has to form a picture and then work to retain that image in his mind.

WHAT INTERFERES?

“Fear of Sin” is distant as it is not naturally attainable. It therefore requires uninterrupted Torah learning and reflection. Distraction or the failure of continuous contemplation leads to losing a lasting fear of G-d. This is why a king was always to be accompanied by a Torah scroll to learn to fear G-d.

Holiness (Ch.26) / קדושה

DEFINITION

There is a twofold process to “Holiness”. There is the process – namely man’s effort in the service of G-d as he sanctifies himself below. And then there is the result

– the reward and gift from G-d Who sanctifies him from above.

Man’s efforts require that, like angels, he separates himself from the physical and continuously longs to grow close to G-d. Naturally, he interacts with material matters in order to survive. But his soul yearns to cleave to G-d. In truth, it is humanly impossible to attain this level by himself. Nevertheless, if he invests the initial effort – to sanctify himself a bit – G-d will reward him with the final stage as a gift.

Where sanctified through the holiness of G-d, man’s physical deeds become matters of holiness (like eating of sacrificial offerings).

This is the distinction between “Purity” and “Holiness”. “Purity” is when physical deeds serve essential needs and are used out of necessity – where it would really have been better to cope without this. “Holiness” is when man while still residing in this world is nevertheless in touch with eternal life in the World to Come. He maintains a constant focus upon G-d’s greatness – such that physical objects are elevated and no deed is ever detached from G-d.

The Avos, and other righteous people, are themselves associated with the Divine Chariot. They are compared to the Temple: the Divine Presence lives within them and their food is like offerings elevated upon the altar. (A gift to Torah scholar is likened

to bikkurim). Any object a Torah scholar uses (e.g. stones around Yaakov’s head) is elevated.

HOW TO ACQUIRE IT?

You first need to have attained the aforementioned traits (from “Watchfulness” to “Fear of Sin”). This step-by-step detachment from corporeality means that a spirit from above will rest upon man until all his actions are elevated such that he resembles an angel on Earth.

There are four ways to acquire it

1. Abstinence

2. Probing secrets of creation and Divine Providence – deepen understanding of G-d’s Greatness

3. Holy thoughts while occupied with mundane matters (like a Kohen’s thoughts where slaughtering a sacrifice)

4. Solitude – no disturbances or distractions from working to get close to G-d.

WHAT INTERFERES?

1. Lack of true knowledge – unable to work to attain Holiness

2. Social interaction that strengthens connection to corporeality and holds the soul captive.

Divine Inspiration and Resurrection of the Dead (Ch.26) / רוח הקדוש & תחית המתים

Once man has prepared himself by attaining Holiness, he is given Divine

assistance which strengthens his soul to rule over his physical body to cleave to G-d.

He attains Divine Inspiration where his understanding transcends his human capacities. This intense level of cleaving to G-d, the Source of All Life, gives him the key to Resurrection of the Dead (like Eliyahu and Elisha).

Author’s Closing RemarksThis work is not meant to be exhaustive; it opens the gateway to a fuller study of

these matters. G-d will assist the learned scholar; He will impart wisdom to him to go along his path. The nature of “Piety” – with its goal on giving pleasure to G-d – does not change or vary between different people. Still, people in dissimilar vocations (from

Torah scholar to a simple artisan) can attain it using their particular surroundings or

circumstances. The objective is for man to get to know G-d in all His ways.

May we be guided in our divine service to truly glorify G-d!

לעלוי נשמתר' קלמן בן משה ז"ל

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Working On Shabbos…. Can It Really Be Allowed? Part 1

Someone came to me recently with an interesting complaint: Rabbi, how is it that some people are allowed to work on Shabbos? I asked him what exactly he was referring to and he responded with three answers: a caterer who caters a simchah on Shabbos, a babysitter who gets paid for babysitting on Shabbos, and a chazzan who davens on Shabbos. Let me relate how I answered him…

This is in fact a very interesting question, and over the years I have heard many questions of this nature, from internet sites profiting on Shabbos, to winning an auction ending on Shabbos on eBay. The real question is, what is wrong with sitting in shul on Shabbos while profiting at the same time?

MAKING MONEY ON SHABBOSThe Rambam says it is forbidden to do anything similar to business

transactions on Shabbos because it may lead one to write on Shabbos1. However, Rashi gives a different reason2; business transactions, and actions similar to them, are forbidden on Shabbos, because the passuk says “don’t pursue your business”, from which Chazal learn that one shouldn’t do anything that resembles business. This prohibition is known as S’char Shabbos.

THE SCOPE OF THE PROHIBITION

The prohibition is to receive money for work or a service done on Shabbos. This is true even if the work or service was totally permissible on Shabbos, e.g., babysitting, acting as a chazzan, etc3.

TO WHOM DOES THE PROHIBITION APPLY?

The prohibition is to receive the payment, not to pay it4. Nevertheless, although the prohibition is receiving the money, one may not actually pay a Jewish person, even though there is no problem of S’char Shabbos, since one will be causing the Jew to sin (lifnei iver). So:

• Paying a Jew is forbidden.

• Paying a Non-Jew is permitted5. [There are other halachic restrictions – consult a Rav]

• Accepting payment is always forbidden, even from a non-Jew6.

• What if it was taken?

• If one did already take money – even from a non-Jew - for work done or one’s property rented/hired out on Shabbos, it is forbidden to have benefit from it7. It should therefore be returned8.

Some poskim allow it to be given to tzedakah privately (i.e., in a way he will receive no benefit from it)9. It makes no difference if the money is paid in advance or after Shabbos; since it is for a service performed on Shabbos, it is forbidden10.

1 הל' שבת פרק כג ה"יב. וע"ע במ"ב סי' שו ס"ק לג שמקח וממכר אחד בפה ואחד במסירה אסור גזירה שמא יבוא לכתיבה.

2 ביצה לז.3 ועי' גר"ח על השבת, שבת דף יט וז"ל: "דגדר איסור שכר שבת אינו דאסור להרויח ביום השבת, אלא אם עושה מלאכה

אף דהיא מלאכה המותרת, כמו בשומר את הפרה, מ"מ היכא דמשתכר בזה אסור לשמור משום שכר שבת והשמירה אסור". 4 משמע מגמ' בשבת דף קכא. גבי דליקה, וכ"כ במ"ב סי' שו ס"ק כא בשם החי"א, תה, שש"כ פרק כח סעי' מט.

5 חי"א כלל ס סעי' ח ומ"ב ס"ק כא.6 סי' רמו ס"א.

7 שו"ע סי' רמה ס"ו, מ"ב שם ס"ק כג וכד, גר"ז שם ס"ק יט, ערוה"ש ס"ק יח "וכן עיקר".8 עי' ריטב"א במס' ע"ז דף כו. שכתב לזרוק לים כיון שאסור לעולם, וכ"כ הגר"ז סע' רמה סעי' יט.

9 חת"ס ח"ה חו"מ סי' קצד. וכ"כ באג"מ או"ח ח"ד סי' נט. 10 יסודי ישורון עמ' ש, שש"כ פכ"ח סע' כג. אבל בשו"ת מהרש"ג ח"ב סי' ס-ב מיקל )בכח כמה צירופים( אם משלם לפני

RETURNING THE FAVOURHowever, one may return the favour done in the same way it was received11.

[Even if it something that one would normally pay for.] For example;

• One may lend someone his tallis this Shabbos, stipulating to borrow his tallis another Shabbos.

• One may offer to watch over someone’s house as “payment” if they watch over his house this Shabbos. This isn’t considered s’char Shabbos12.

• One may offer to babysit someone’s children as “payment” for their babysitting his children this Shabbos.

PRESENT

Q. Can the wages/payment be given as a present?

A. No. S’char Shabbos is forbidden in whichever form it is given. This means that even if it is given in the form of a present, it is forbidden13.

However, if the payment was never stipulated, i.e., there is no monetary obligation from the start for this service, money may be given as a present14. This means that the worker does not expect to receive any payment for his work, and he won’t be upset if you don’t give him anything15.

For Example

A neighbour’s child took your kids to the park; one may give her a present after Shabbos since the babysitting was simply a favour.

• A labour coach who offers free support may be given a gift after Shabbos as a token of appreciation for the time spent.

Q. If a child behaved nicely on Shabbos, may one give him a prize after

Shabbos?

A. Yes16.

With all this said, can there really be a place for someone to make money on Shabbos? Find out next week when we will discuss some permitted methods…

שבת, עי' שם בח"א סי' סה ד"ה "אמנם".11 אורחות שבת ח"ב עמ' שעו, שרק נחשב כהחלפה בעלמא ולא אסרו בזה משום שכר שבת, וסברא זו כבר כתבתי בהערה

קודמת בשם ב"י בסי' רמו.12 אג"מ או"ח ח"ד סי' ע"ט ד"ה ועתה, וכ"כ בשש"כ פכ"ח סעי' נה, וכ"כ הגרשז"א זצ"ל בשו"ש אות ט.

13 ואע"פ שהמ"ב משמע סתם מתנה מותר אבל הגר"ש אוירבאך שליט"א כתב שהפרמ"ג שהביא המ"ב איירי במצב שאין חייב ליתן לו.

14 פרמ"ג במ"ז ס"ק ד, מ"ב ס"ק טו, ערוה"ש ס"ק יב. וכ"כ הגר"ש אויערבאך שליט"א הובא באורחות שבת ח"ב עמ' שעד שהפרמ"ג איירי במצב שאין חייב ליתן לו.

15 ואם מתחייב עצמו במתנה ג"כ אסור ושכר שבת מיקרי, כ"כ הגרח"פ שיינברג שליט"א הובא בשבת בית )באנגליט( פ"ג הע' טו והגר"ש אויערבאך שליט"א הובא באורחות שבת ח"ב עמ' שעד. אבל בשו"ת שבט הקהתי ח"ג סי' קו משמע שמיקל

בזה ומותר להבטיח בשבת שיתנו מתנה עבור מה שהתנהג טוב בשבת וצ"ע. ועי' בשו"ת אבני ישפה ח"א סי' עה-ה שכתב בשם הגרי"ש אלישיב שליט"א שלמעשה אין לסמוך על עצה זו )של מתנה( ורק בהבלעה שלקמן כיון שהוא ידוע שלא יעבוד

בחינם.16 שו"ת שבט הקהתי ח"ג סי' קו. וכן שמעתי מהגרפ"א פאלק שליט"א. וע"ש )בשבט הקהתי( עוד שמסתפק אי מותר

להבטיח לילד בשבת שיתנו לו שכר עבור מה שמתנהג טוב ע"ש עוד.

QUIZ TIMEANSWERS

1 4:47-48 - It is the number of Levi’im between the ages of 30 and 50.2 4:47 - Singing and playing cymbals and harps to accompany the sacrifices.3 5:2 - The day the Mishkan was erected.4 5:2 - The camp of the Shechinah was in the centre, surrounded by the camp of Levi which was surrounded by the

camp of Yisrael.5 5:2 - A Metzorah was sent out of all three camps. A zav was permitted in the camp of Yisrael but excluded from the

two inner camps. A person who was tamei from contact with the dead had to leave only the camp of the Shechinah.6 5:6-8 - He pays the principle plus a fifth to the victim, and brings a korban asham.7 5:10 - The giver.

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Rabbi Yaakov Barr MSc (CBT), Pg Dip, BABCP (accred) Psychotherapist in private practice in London specialising in Cognitive Behaviour Therapy

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[Q] I have had this problem for years now, but only recently have I decided that I must do something about it. It makes no sense, but I worry that I would have a panic attack if I were to receive an aliyah or daven at the amud in my shul. I am a regular person in every way and not lacking confidence outside shul, yet I recently had an aliyah and I could barely get the words out. I could not breathe and was sweating profusely. I thought I was going to pass out. Because of this I do not look forward to shul. Sometimes I am so nervous that I might get an Aliyah that I have to go out in the middle of leining. Even though I have a very nice voice, the gabbai knows that I would never even think of davening at the amud, although strangely I used to enjoy it as a teenager. I am embarrassed that my wife and oldest children know how I feel about shul, but I feel powerless to stop this debilitating problem.

[A] The fear of public speaking, having an aliyah or davening at the amud is an extremely common phobia. Being the centre of attention and having all eyes on you can be unbelievably frightening for many people. The fear usually comes from the fact that you might not be able to perform the task adequately and that you would then be judged by others as a result. The body reacts to this situation in much the same way as it would if you were being attacked. The body's "fight-or-flight" mechanism kicks in and along come symptoms such as shortness of breath, shaking, sweaty palms, and dry mouth , to name but a few.

The joke is made that many people would find it easier to die than to have to give a hesped (eulogy) about someone in public. A while back I met someone who was most distressed and disgusted with himself that when he was told by a doctor that his father was very ill, his first thought was, “oh my gosh, if I’m an aveil, I will have to daven at the amud.”

The good news is that there is a way out of this problem. Here are some effective techniques you can try yourself.

RATIONAL THINKING

One way to feel less anxious is to discover and change thinking patterns that put too much pressure on you. Changing the way you think is probably the most useful and most powerful anti-anxiety strategy. Do this by 1) noticing what you are saying to yourself; 2) disputing the self-talk that makes you anxious or does not serve you; and 3) substituting more affirmative, positive, or useful self-talk. This three-step process really works if you commit to it.

Here is one example. Dovid gets extremely nervous during leining in case he gets an aliyah. He worries that everyone will notice his trembling voice and the prospect of this embarrassment is too awful for him.

1. Dovid first has to be aware of his thoughts and what he is saying to himself.

2. He then needs to question whether what he is saying to himself is true. Is it true that it is really awful and an actual disaster if his voice trembles? Do people really pay attention to how a person says a brachah? Knowing that we tend to magnify our own shortcomings, does it really sound as bad to others as he feels it does? Even if people were to judge him negatively, is this so awful?

3. Now he can modify his thinking and tell himself that although it’s not pleasant to have an aliyah with a shaking voice and perhaps some people judging, it is certainly not awful or the end of the world. He can also remind himself that most people are often not paying full attention to people’s aliyos. Finally he can give himself some encouragement, that it probably does not sound as bad as he thinks it does and that most people are nervous when they get called up too.

DEEP BREATHING

One of the most powerful techniques for reversing the stress response involves learning how to breathe diaphragmatically. When stressed, our bodies have a tendency to revert to shallow, rapid, chest breathing. Breath in very slowly and deeply (using your stomach), through your nose for about four seconds. Hold the breath for a second and then slowly exhale through your mouth for four seconds. Repeat this inhalation and exhalation pattern four times more. This technique needs practice but is an easy way to provide that much needed calm before performing in shul.

To be continued(adapted from an article which first appeared in the Jewish Tribune)

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