Holeich Tamim

THE BOY I WISH I HAD NEVER MET
DR REUVEN JACKS
HATZOLAH | NETCARE
I am a trauma surgeon at Milpark Hospital in Johannesburg, South Africa. I was the Trauma Surgeon on duty at Milpark Hospital on 26 May 2017, ראש חודש סיון. It was that day that I met Hugo for the first time. It was one hour before I was due to go off duty and hand over to someone else for any Shabbos admissions. It was then that Hugo had his accident. I had never met Hugo, nor his parents before.
As medical director of Hatzolah, I received a phone-call from one of the Hatzolah medics. They said that they were treating a very seriously injured boy and asked for some advice. I gave them some brief advice and let them continue their life-saving manouvres to get Hugo to the hospital.
It was then that I realised that Hugo would arrive at Milpark Hospital, whilst I was still on duty, by a mere hour. The השגחה פרטית of this event would reveal itself in clear ways over the next few השגחה .that would result in me treating the most meaningful patient of my career השגחה פרטית .days השגחה פרטית that would result in my meeting the most incredible parents ever. An event of פרטית that would result in a roller-coaster ride of 11 days treating a boy who moved an entire community in his state of unconsciousness and, indeed, an entire world. A boy who redirected thousands of people’s perspective of the act of חסד. A boy who caused acts of kindness and goodness to be practiced on an unprecedented scale. It is this amazing power to affect people for the good that has become known as “Hugo’s Magic”. It was that day that השגחה פרטית caused me to meet Hugo for the very first time. I wish I never met Hugo like that, on that day, for the first time, but it was by Hashem’s Will that I did, and I feel honoured and privileged to have been given the responsibility of the care of this special נשמה for the last few days of his life.
It was shortly before Shabbos entered that we had Hugo admitted and settled in ICU. He was very unstable and required extensive monitoring and treatment changes. Despite his admission being so close to Shabbos, the community had immediately mobilised and organized food and necessities for those who were committed to staying over at the hospital and who refused to leave his side. Multiple people, from parents, to friends, to principals and so forth. It became clear to me early on that this was a special child.
As the hours unfolded, I was gradually introduced to Hugo by the multitude of people that were visiting him constantly. I was told by a tearful educator that this was a very special child. When I retorted that “anyone would say that about any child in this situation”, I was answered with an earnest “No! This one is BEYOND special”. From that moment on, I began to meet Hugo through the stories told to me by his parents, his friends in school, his educators, other family and hundreds of people that I had never met before.
What I learned about Hugo was that he embodies the מידה of חסד .חסד is chief amongst the good Although the verse literally means “Your kindness will .)89:3 םיליהת( ”עולם חסד יבנה“ It says .מדות be built forever,” it is often interpreted as “The world will be built on חסד” to illustrate the centrality of חסד. (Conversely, cruelty leads to the destruction of the world). Why did Hashem
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choose the מידה of חסד for the world to be built upon? Why not one of the other מידות? The answer is that חסד is the מידה closest to His will. When we are commanded “You shall walk in His ways” חסד of מידה Chazal say this refers to the .מידות this denotes imitating Hashem in his )28:9 דברים( rather than any other, through which we thereby attach ourselves to Hashem.
There are two ways in which we can perform חסד. The lower form of חסד is to give of one’s time or possessions. The higher form is where one becomes the very embodiment of חסד. It is then that .חסד of מידה who was the quintessential person who personified the אברהם אבינו one becomes like It is written about אברהם, “And you will be a 12:2 בראשית( ”ברכה). Chazal explain that this means that anyone who saw or came into contact with אברהם was blessed, because he himself was the to all those around חסד simply emanates חסד Similarly, someone who is the embodiment of .ברכה him. Anyone around him immediately feels this חסד, whether in times of pain or joy. And thus .חסד anyone around him is immediately inclined to do acts of
When a Jew conducts himself with the מידה of חסד, Hashem, too, deals with him with the מידה of by מידה The Ba’al Shem Tov also related that Hashem deals with people according to the .חסד which they lived their lives. The מהר"ל teaches that when a person attaches himself to the goodness of Hashem (by directing it to others), then Hashem will direct some of that goodness to that .נשמה person’s
Hugo was this essence of חסד. His mere presence in Milpark Hospital caused חסד to happen all around him. Staff members started treating each other differently. People became more aware of the fragility of life. People started treating each other with more respect. And this, from people who deal with life and death all the time. But when Hugo was there, everyone felt transformed.
Hugo turned our hospital upside down. From the hundreds of people saying תהלים, to those visiting around the clock. Everybody doing their own little part to support Hugo’s family or say for him. One of the security guards even tweeted that he completely admired the Jews and תהלים how they rallied in support for one of their own. Hugo’s magic continued to work its wonders both around him and far away. People resolved their differences in honour of Hugo, both locally and internationally. The unbelievable events surrounding his admission were incredible to witness. There were so many events that they cannot even be tabulated in this short piece.
Particularly heartwarming was the support for Hugo by other children. תהלים groups were set up, and managed ... by teenagers. The entire book of תהלים was finished more than 100 times by mostly...schoolchildren. A few times I walked past the ICU waiting room at 2am or 4am, only to find high-schoolers sitting there saying תהלים. Their parents who had to bring them (as they were not old enough to drive) waiting for them half asleep on the chair next alongside whilst their child said their תהלים in earnest as it was their ‘time slot’ that they had voluntarily chosen in the middle of the night! And one of the most incredible things about this sight? The children who were there at that unusual time had never even met Hugo or his family. This was Hugo’s magic.
There is a משל (parable) that is told of a father who was struggling for פרנסה. He had heard of an island in the middle of the ocean that was rumoured to have diamonds strewn all over the ground as abundant as sand on the mainland. So he put his son on a ship to set sail for this island to collect diamonds and bring them back. After many months of sailing, the son arrived, and as he disembarked from the ship, he found himself standing on a pile of diamonds. Everywhere he looked, he saw diamonds as abundant as the gravel on the mainland. He was in ecstasy. He fell onto the ground and wallowed in the abundance of diamonds, shouting with joy. Everyone who
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walked past him looked at him with disgust, thinking that he was a madman. People jeered and mocked. He could not understand why others could not share in the joy of being so wealthy and surrounded by so many diamonds. When he enquired, people explained to him, “What is the value of a diamond? It is the fact that it is RARE. That is what makes it so expensive. Do you honestly think diamonds are rare here? Not at all! They are in such abundance, that they are no more valuable than sand and dust on your mainland! The real commodity over here is ...... Chicken Schmaltz!”
Not wanting to believe this, the son filled the pockets of his clothes with as many diamonds as he could and went to his hotel. He knew an excellent recipe for Chicken Schmaltz, and decided to go to the market the next day with a freshly made batch to test out the theory. To his surprise, the small batch sold for an astronomical amount of money. He quickly made more and sold in increasing amounts. Soon it became widely known that the highest quality Schmaltz was obtainable for a high fee from this son. He increased the business, franchised and in the short year that he was there, he became rich and famous. At the end of the year, he stockpiled vast amounts of chicken Schmaltz to bring back to the mainland. The ship was loaded and in the rush to leave, he simply grabbed the original clothes he wore on the first day of arrival (with the few diamonds in the pocket) and boarded the ship. A few weeks into sailing, the Chicken Schmaltz began to smell awful. Due to lack of refrigeration, it became rancid. The son had no choice but to throw all of the ‘wealth’ of Chicken Schmaltz overboard.
When the son arrived on the mainland, he was greeted by his father who asked him if it was indeed true if the ground was strewn with diamonds as far as the eye could see. The son acknowledged this. When the father asked to see the mass of diamonds collected, all the son could do was produce the pocket-full of diamonds he collected on the first day. He tried to explain to the father that he amassed huge quantities of Chicken Schmaltz but had to discard them on the way back home.
So it is with a soul. In heaven, we are unable to do מצוות. Our Father, Hashem, sends us down to the ‘Island’ which is this earthly world where we have opportunities to do the מצוה of חסד. The opportunities are so abundant that they are like the sand of the earth. This was Hugo’s playground. He never missed an opportunity to help out another person. For most people, they do not avail themselves of this amazing opportunity and get more involved in the גשמיות, the materiality, of life. For these people, when they pass away and make their journey back to Our Father in Heaven, they have to ‘dump’ all their worldly possessions as these cannot go to the after-life with them. I have no doubt that when Hugo took his journey and was asked to present the ‘diamonds’ that he collected, the מידות that he had achieved, that he would have emptied truckloads full of ‘diamonds’ of deeds of the חסד that he had performed. And even after his arrival, the trucks keep rolling in from the חסד that has continued exponentially in his name.
By השגחה פרטית I was privileged and honoured to be the one charged with Hugo’s care during those last days. I wish I had never had to meet him like that, but I did. Now that I have met him, I will certainly never forget Hugo, that wonderful soul who changed so many thousands of lives, including my own.
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DETERMINING A PERSON’S VALUE
RABBI BEREL RODAL
HAMAOR CENTRE
In Parshat Bechukotai, the Torah describes how one may vow to donate the value of a human being to the Temple. This is a type of dedication that one can make to Hashem. How does one determine the value of the person? The Torah explains that there are two different possible ways to determine the individual’s worth and the way the donor expresses his vow of dedication, will determine the way the person is evaluated. Should the donor say “this person’s monetarily value is upon me to give to the Temple”, he gives the person’s market value, which equates to his value on the slave market. However, should he say “this person’s Torah value (‘erech’) is upon me to give to the Temple”, he gives a flat rate for the age group and gender of that person, as stipulated by the Torah, regardless of the individual’s monetary value.
This flat rate that the Torah gives to each person is stipulated in the portion of Bechukotai. In that parsha, the Torah specifies each age group and gender and establishes the value of each one.
This value attributed by the Torah seems perplexing. Firstly, what is the basis for this valuation, as it is obviously not the market value? Secondly, how could this value be considered equal for all men or women in a certain age group? Surely there must be differences between individuals on other levels, just as there are in regards to their sellable value?
Perhaps we can suggest that the Torah attributes two possible values to each human being. The one is their practical value, while the second is their potential value.
Each person gives of himself to the world differently. Some “make bread” and others “bead pearls” (see Hayom Yom 25 Nissan). There are those whose practical contribution to society is far greater than those of others. These people’s ‘market value’ is therefore, by definition, higher than others. However, the way in which an individual is valued on a G-dly scale, is entirely different.
We see this in two different dimensions:
Firstly, the potential in one ‘who bakes bread’ is equally great to the one who ‘beads pearls’. As long as each human being is fulfilling what G-d desires of him, the G-dly energy within him is revealed. The G-dly energy that is released in each action contains infinite potential; G-dliness is not defined nor limited. This can be seen by the incredible impact that even a simple, unlearned Jew can have on his surroundings, and the Kiddush Hashem that he can achieve. Many individuals have been inspired by the actions of what one would consider a simpleton. This can be attributed to the G-dly energy existent in that person’s actions, which can have unlimited impact on his surroundings. This is present in each and every Jew, and we need only reveal it through our speech and actions in Torah and Mitzvos.
Secondly, G-d has given each of us a divine purpose. The moment that we answer to and take on that calling, our lives become infused with holiness, no matter the current spiritual state that we are in. And it is in this way that we are all equal. Regardless of our present spiritual standing, each of us is measured and valued, based on our future undertaking of Hashem’s purpose for us.
רח"ל This is illustrated by a story of the Ramban (Nahmanides), who had a student Avner who converted and became a priest. When the Ramban asked him the reason for his behaviour, he cited
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a teaching of the Ramban. The Ramban had taught that each and every person’s name is spelled out, in some format, in the Torah portion of האזינו. Avner found the idea preposterous, claiming it to be impossible for every person’s name to be included in such a tiny Parsha. He decided that just as this must be a false teaching, in all probability, all of the Ramban’s other teachings must be false too. When the Ramban heard this, he proclaimed that he stood by the validity of his teaching. After praying to G-d, he revealed the location of his student, Avner’s, name in that very portion. ר' אבנר The third letter of each word spells out . א ַ מ ר ִתי ַא ְפ אי הם ַא ְ בי תה מ ֱאנ ִז ְכ רם The passuk states - Reb Avner. The Ramban was showing his student that not only his name, but also his infinite potential, are included in this Torah portion. Even in his current state of spiritual decline, he has the ability to be ר' אבנר – a spiritual leader and Rabbi to those around him. (The continuation of this story is beyond the scope of this article.)
In conclusion, let’s refer back to our original questions: On what basis does the Torah attribute value to a person, and how can it be equal to all individuals within certain brackets?
The Torah’s valuation is based on the G-dly energy and potential that is within each of us. And it is this potential to fulfil G-d’s desire, each in our own way and regardless of what that entails, that makes us equal. The mission itself is not what determines our value. It is our ability to rise up and achieve what G-d desires of us, no matter where we stand or how low we fall. On this level, our value is equivalent to every other person’s.
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THE SNAKE 2.0
RABBI ADAM ELIYAHU SAFFER
SHOMER EMUNIM
Many books were composed by the idol worshippers regarding their religions. Some were about the foundations of idolatry, others on the details of the various services. We are commanded by HaKadosh Boruch Hu not to read these books at all, to not even think regarding idolatry or about any of its details...not only idolatry carries this prohibition [of thinking about it], but any thought that would cause a person to uproot any of the principles of the Torah we may not bring into our minds...[this is] because man’s mind is limited, and not everyone [is wise enough] to grasp the truth correctly. If each individual would follow his own thinking, he would destroy his world due to his limited mind.
Sometimes one may think about idolatry, sometimes regarding the Creator’s unity, maybe...sometimes about prophecy, maybe it is true, maybe...regarding the Torah, is it from heaven...and he doesn’t have the correct thinking skills to arrive at the truth, this will result in his depature to apostasy.
Regarding all of the above, the Torah commanded, ‘You shall not follow your heart [mind] and eyes” Meaning: Each one of you may not follow your limited minds, and assume that your mind can grasp the truth. Our chachomim said, ”after your hearts’ is heresy [minnus] after your eyes - is immorality [znus]” Rambam, Laws of Idolatry Chap. 2.
How can it be that HaKodush Boruch Hu commands us not to think? Especially to reject idolatry and all its attachments without thinking what it actually is? Not only idolatry but regarding any of the principles of our faith, we must not analyze and question! How are we then supposed to accept and live based on those principles? Are we to accept blindly all the foundations of our religion without question?
Furthermore, all the thirteen principles that the Rambam distilled as the foundations of Yiddishkeit, need to be completely absorbed and ultimately become one with every Jew’s worldview. The principles are not an external worldview that we are commanded to believe in, but a worldview that we are to make our own. “v’yodata hayom...You are to know this day, and take to your heart that Hashem is the only God..” [Devorim 4;39]. “Da es elohai avicha...Know the God of your father and serve Him.” [Divrei Hayomim1.29;9] If so, how can we assimilate a worldview without analysing and questioning it until we are convinced of it and can readily accept it?
“Man is free in his imagination [dimyon], and is bound by his intellect [seichel]. His dimyon leads him carefree in the way of his desires, ignoring the certain future...” Iggeres HaMussar of R’ Yisroel Salanter.
The solution to the above problem lies in understanding the functioning of our minds. Our minds can function in two very different ways. They are are called seichel- rational analytical thinking, and dimyon- imagination, accepting the fantastic as real. “Dimyon does not function as seichel does, rather it is it’s opposite. Seichel dissects compounds and reveals their various parts and their causes...Dimyon does none of this...Dimyon cannot escape its connection to the basic...therefore there is no analysis is Dimyon.” Rambam in the Moreh[1;73]
When the mind operates in Seichel mode, the mind is involved in defining the essence of the subject and its truthfulness. Is this image that I’m being shown [in my mind’s eye] real? Is it the
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whole picture? Has it been proven? It asks if it is a cause or result, primary or secondary, part or whole etc? These are the workings of the seichel and the goal is that the mind should only accept what is true and proven so.
The Dimyon does none of the above, rather, the mind when in Dimyon mode believes as true and real all that is presented to it - images, ideas, concepts, even rumours. The mind is completely passive and accepting. [The watch that man is wearing made him world champion.] The only action that the mind does undertake when in this mode, is to enter the fantasy-world created by the Dimyon and relate to the image or idea as reality. This is the tragedy, to accept images and ideas passively without any challenge.
The Sforno in his commentary on Breishis describes the snake as the yetzer hora, whose ability to cause damage is enormous albeit that he is hidden...the power to arouse desire that leads a person to do wrong is achieved by the Dimyon presenting the person with images of physical pleasures... the person is then lead away from the will of the Creator if he doesn’t rise up against it with his seichel and protest ...”
What the Rambam is saying in the above halocho is that all our minds have a large amount of dimyon mixed in. Certain points may be analysed and clarified, but others will be accepted unquestioned. This may be due to the subtlety of the idea, or it’s depth, or simple laziness in the analysing process. One may well accept as true a lot of dimyon. This is what is meant by, “man’s mind is limited, and not everyone [is wise enough] to grasp the truth correctly. If each individual would follow his own thinking, he would destroy his world-[leave reality into fantasy land and live his life there] due to his limited mind.
The Torah therefore prohibits us from thinking that we can arrive at the truth by our own analysis [as the philosophers claim to do.] It is therefore necessary to accept humbly that the Truth is what is taught to us in the Torah through prophecy by Hashem. After this acceptance we may, and must question and analyse until we are ready to assimilate those truths into our worldview.
The Rambam then quotes the Gemoro regarding two apparently different prohibitions placed in one single mitzva of ‘lo taturu..’ “You must not stray after your heart and after your eyes.” Straying after “Your heart” refers to questioning the principles of Torah and “Your eyes” refers to z’nus-immorality. These very different prohibitions are placed under one activity- “lo taturu- do not stray...” The reason is that in both instances one must not ignore his Seichel and follow his Dimyon. There are two possible results of one not utilising seichel and indulging in dimyon- immorality and heresy. Z’nus refers as well to all fleeting pleasures which by nature are not real since reality is what lasts forever. In Dimyon, the fleeting is presented as real.
The ‘snake’ from Gan Eden is presently having a field day utilising all forms of passive activities that we do daily. If we would just stop and question what is being fed to us by the media [or our social media] we would emerge from fantasy back into reality. Are these fantasies presented to me real? Will my life be better if I follow my screen’s directions?
Living in Dimyon is living in fantasy. One becomes prey to the snake, and quickly falls to heresy - believing that there are other forces involved in running the world, and to znus – all various forms and levels of immorality.
“Dimyon is not given only to man, all animals possess the faculty of dimyon too” Rambam, Moreh ibid. Thus the first step to becoming an elevated person is to increase the koach of our Seichel and continuously strive to minimize Dimyon.
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SPIRITUAL MATURITY
RABBI DANNY SACKSTEIN
SUNNY ROAD SHUL
Hugo’s ability to empathise with others was extraordinary. He was way beyond his years in his feeling the joy and pain of his fellow human beings. The Torah teaches that this is the mark of spiritual maturity in a human being.
The Midrash explains that when Pharaohs daughter saw Moses in his basket on the Nile River, there was a great spiritual light emanating from him. She was moved by the moment and took him in.
The Torah (Shemos 2;10) then tells us that Moses, "grew up... and he was like a son to her”. In the very next line the Torah repeats again that Moses "grew up".
The Ramban explains that the first phrase refers to Moses attainment of physical maturity. The second phrase refers to Moses growth in intellectual and spiritual terms.
The Torah proceeds to specify the sign of Moses spiritual maturity as the verse states (Shemos 2;11), “Moses grew up and went out to his brethren and observed their burdens”. Rashi explains that Moses “applied his eyes and heart to suffer with them”.
Spiritual greatness is defined by the Torah in terms of a person’s ability to be concerned with others.
In the eyes of G-d, so to speak, our spiritual development is in direct proportion to our ability to empathise with the plight of others. This is something at which Hugo clearly excelled. In his memory, we should try and learn from the many examples of empathy and chesed in his life.
The Gemarra teaches that Charity begins at home. We firstly need to work on having empathy and being kind to the people in our homes, be it our spouses, our children or our siblings. Once we have built this muscle at home, we should then apply it to our broader community and society.
One of my Rabbis in Jerusalem once commented that when a person gets married, they realise that there is one other person in the world apart from themselves. When they have a child they realize there are two other people in the world apart from themselves.
Most people only develop real empathy at these critical stages in their lives. Hugo was able to achieve these levels at an extraordinary young age. Something that is truly remarkable. His dedication to Chesed should be an inspiration to us all. May we all learn from his example of spiritual maturity and develop a true love of kindness.
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INFINITE POTENTIAL
RABBI RAMON WIDMONTE
THE ACADEMY OF JEWISH THOUGHT AND LEARNING
One of the sayings of our Sages1, which we learned many times in the shivah for the late Hugo Paluch z”l, is puzzling when you consider it.
אמר ר' חנניא בן עקשיא רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצוות שנאמר ה' חפץ למען צדקו יגדיל תורה ויאדיר.
Rabbi Chanani’ah ben Akashi’ah said, “The Holy One, Blessed be He, desired to accord merit to Israel, therefore, He multiplied Torah and mitzvot for them. As the verse states, ‘Hashem desired his righteousness, [therefore Hashem] enlarged the Torah and made [it] glorious.’2”
The Maharal of Prague z”l asks the obvious question3 on this statement of chazal:
לשאול עליהם, אם רבוי המצוות לטוב להם כמשמעות פשט הכתוב שנאמר )דברים ו') ויצונו ה' א־להינו לעשות ]את כל] החקים האלה ... לטוב לנו כל הימים ... וצדקה וגו'. ועם כי יש לומר שאין הכתוב מדבר ברבוי המצוות רק שהמצוות הם לטוב אל האדם שבקיום המצוה זוכה לחיים הנצחיים, מכל מקום כך מוכח פשט המאמר המפורסם.
ומעתה יש לשאול כי איך יאמר שה' חפץ לזכות את ישראל לכך הרבה להם מצוות, ודבר זה נגד השכל.
שהיה לו למעט במצוות כדי שלא יהיה צריך לשמור הרבה מצוות, ואז היה זוכה לעולם הבא על ידי מיעוט מצוות ממה שהוא מוסיף להם מצוות שאז אי אפשר לזכות כל כך לעולם הבא.
One could ask [the following question] regarding the mitzvot which Hashem, may He be Blessed, gave to Israel: Is the large number of mitzvot good for them, as is the simple meaning of the verse, “Hashem, our G-d commanded us to perform [all] these decrees, for our good, for all days and it will be righteousness [for us] . . .’4”?
Even though one could explain that the verse is not addressing the large number of mitzvot, but [is] only [claiming that] the mitzvot are for the good of a person (since through the
observance of the mitzvah, a person merits the eternal life), nevertheless, it is certain that the simple meaning of the [above] famous statement is [relating to the large number of mitzvot].
Now, one should ask how one can say that since Hashem desired to accord merit to Israel, therefore, He multiplied Torah and mitzvot for them – such a statement is illogical!
[If Hashem had really wanted to accord Israel merit] He would have reduced the number of mitzvot so that there would be no need to abide by [so] many mitzvot. Then, as a result of having fewer mitzvot, Jews would more easily merit [reaching] the World to Come than they would if Hashem added mitzvot for them, since [if they have more mitzvot] it is impossible to merit
the World to Come to the same extent [as when there are fewer mitzvot].
This is a fundamental question which all of us have asked at some point in our lives. Surely, those people who are obligated in fewer mitzvot have an easier time doing what they are supposed to do
1 Makkot 23b.
2 Y’shayahu 42:21. 3 Tiferet Yisrael 5. 4 D’varim 6:24–25
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in life, whilst the Jewish people are over-obligated. This inevitably causes us to fail more often in fulfilling our much wider set of obligations.
In search of an answer, the Maharal explores the view of the Rambam z”l on this Mishnah1:
מעיקרי האמונה בתורה כי כשיקיים אדם מצוה מן תרי"ג מצוות כראוי וכהוגן, ולא שתף עם כונתה מכוונות העולם אלא שיעשה אותה מאהבה כמו שביארתי לך, הנה זכה לחיי עולם. ועל זה אמר רבי חנניא כי המצוות בהיותם הרבה אי אפשר שלא יעשה האדם בחייו אחת מהנה על מתכונתה ועל שלימותה ובעשיית אותה המצוה תחיה נפשו באותו מעשה. וממה שיורה על עיקר זה מה ששאל רבי חנינא בן תרדיון מה אני לחיי עולם הבא והשיב המשיב כלום מעשה
בא לידך כלומר עשית מצוה כהוגן והשיב כי נזדמנה לו מצות צדקה על השלימות וזכה בה לחיי עולם הבא.
It is one of the principles of faith in the Torah that when a person performs any one of the 613 mitzvot suitably and correctly, and does not add any worldly intentions to its [proper] intention but only performs it out of love (as I have explained to you) [then] that person has merited eternal life. Regarding this, Rabbi Chanani’ah said that since there are many mitzvot it is impossible that a person will not perform [at least] one of them in his lifetime in its through the performance of that mitzvah, his soul will live [eternally] through that act. Something that can shed light on this principle is that which Rabbi Chanina ben Tradyon asked2, “Will I reach the World to Come?” And the one who responded to him answered, “Has no [positive] act ever come your way?” This means, “Have you never performed a mitzvah in the correct manner?” Rabbi Chanina responded that once he happened to perform the mitzvah of tz’dakkah in its perfection; and [therefore, through this] he merited the World to Come.
The Rambam’s view is stunning in its simplicity and power.
In the Rambam’s view, the mitzvot are not a bunch of arbitrary burdens, but rather, are individualised wings! The mitzvot are constructed to fit the sweet-spot of each individual so that there is at least one mitzvah which resonates so profoundly with a person that she or he can pour their soul and essence into it and connect to Hashem so completley that it literally brings that person into the World to Come.
It is well known that the late Hugo z”l connected powerfully with the mitzvot of chessed and tzeddakah. One could ask how it would be possible that such a young person would be able to achieve in these mitzvot beyond what many adult Jews achieve in their entire lifetimes? Perhaps it is due to this principle of the Rambam – these mitzvot were the channels hewn along the contours of Hugo’s soul – his spiritual sweet spot.
The Rambam’s view is that having more mitzvot is indeed a merit – it ensures that there is at least one mitzvah with which we can truly connect.
There is a second answer to this question which the Maharal himself brings:
ואני אומר כי לא קשיא כלל. כי מה שישראל הם מוכנים אל התורה היא מדרגה בפני עצמה, כי מפני שהם מוכנים אל תורה כמו שהתבאר למעלה ואינם כמו עכו"ם שאין מוכנים לתורה, ואם נתן להם מעט מצוות לא היה הזכות שלהם כל כך כמו שיש להם זכות במה שיש להם תורה שיש בה מצוות הרבה ומוכנים אל הרבה מצוות.
ואם לא היה מעלת ישראל במה שהם מוכנים אל התורה, באיזה צד נוכל לומר שאותם שלא היו יכולים לקיים מצוות התורה שמתו כשהם קטנים שיהיו בני עולם הבא, אבל הענין הוא במה שהם העם שיש להם תורה ומוכנים לתורה ומצוה בשביל הכנתם לתורה יזכו לחיי עולם הבא. וכן חס ושלום לומר שאנחנו בני גלות ואין אנו יכולים לקיים הרבה מצוות התלוים בארץ, שלא יהיה לנו חלק באותן מצוות שלא נוכל לקיים, חס ושלום לומר דבר כזה למעט
1 Rambam, Peirush Hamishnayot Makkot 3:16. 2 Avodah Zarah 18a.
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משלמות הדורות שמתו, אבל במה שאנו בני תורה ויש לנו הכנה אל התורה יש לנו שכר בכל התורה כולה, ודבר זה ברור ויתבאר דבר זה באריכות בעזרת השם. ועל זה אמר רבי חנניא דבריו כי רצה הקדוש ברוך הוא לזכות את ישראל ולפיכך הרבה להם מצוות הרבה והם מוכנים אל מצוות הרבה מאוד, וזהו זכות ישראל כאשר יש להם מצוות
And I say that there is no difficulty at all.
הרבה ביותר ולכך שכרם גדול יותר.
For the fact that Israel are receptive to the Torah is a [substantial spiritual] level in and of itself, since they are receptive to the Torah (as was explained above) and are unlike the idolaters who are not receptive to the Torah. And if Hashem had given them only a few mitzvot, they would not have had as much merit as they do when they possess Torah, which includes within it many mitzvot, and [as] when they are receptive to many mitzvot.
Now, if the excellence of Israel were not to be found in this receptivity towards the Torah, how would we be able to say that those people who were prevented [externally] from performing the mitzvot of the Torah ... [nevertheless] exist in the World to Come?
But the matter is [as follows]: since they [are of] the nation which has the Torah and are [thus inherently] receptive to the Torah and mitzvot, through this receptivity, they will merit the life of the World to Come.
So too, G-d forbid should one say that we, dwelling in the exile, who are unable to observe many ofthe commandments which are dependent on the land [ofIsrael], do not have any portion in those mitzvot which we are unable to perform. G-d forbid that we should say such a thing, derogating from the perfection of the generations who have [already] passed away.
But through the fact that we are B’nei Torah and we have the receptivity to the Torah, therefore, we have reward in the entirety of the Torah [even for those sections which cannot be practically implemented] and this matter is clear and it will be clarified at length, with Hashem’s help.
Regarding this, Rabbi Chanani’ah said his words, that the Holy One, Blessed be He, desired to accord merit to Israel, therefore, He multiplied many mitzvot for them and [thus] they are receptive to a great many mitzvot, and this is the merit of Israel, when they have so many mitzvot, therefore, their reward is greater.
The Maharal’s answer reveals a different layer of the connection between our “selves” and the mitzvot.
Too often, we view the mitzvot as a disconnected body of obligations imposed upon us, with which we struggle daily, in a never-ending, losing struggle to do everything we should.
The Maharal says it is the opposite. The quantity and quality of the mitzvot are what drive the nature of our souls. Hashem created the mitzvot through the attribute of justice and righteousness – to impact the world in a particular way; however, in order to ensure the impact would indeed be made, He expanded each of our souls in a proportional manner. Each Jew and Jewess was gifted a soul with the required breadth and profundity to be able to manifest Hashem’s presence through each of the mitzvot. In the view of the Maharal, this is the merit that the greater number of mitzvot bestows. It means that each of us receives a soul which can handle the increased spiritual bandwidth now needed.
This attitude towards Torah and Mitzvot was also something which the late Hugo z”l exemplified. Mitzvot are not a burden, but an empowering, expanding gift.
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WHO’S WHO IN THE ZOO?
RABBI MOISHE SCHNERB
KETER TORAH
Parshas Mishpatim relates to us a unique mitzvah. The Torah tells us: “Veanshei kodesh tihyun li—you shall be holy people— ubasar basadeh lo tocheilu—any meat that cannot be eaten, even if it has been shechted, because the animal has a terminal disease, —lakelev tashlichun oso—we throw it to the dogs” (Shemos 22:30).
The dogs are given a tremendous reward for something they did for the Jews at the time of Yetzias Mitzrayim. The Torah says in Parshas Bo (Shemos 7:11): “For the entire Jewish nation, no dog whet its tongue.” No dog snarled or bared its teeth or in any way acted with any aggression towards the Jewish nation. And the Gemara tells us that the dogs will receive an amazing reward for this non- aggression—any meat that is not suitable for a Jew to eat will be thrown to the dogs.
The reality is that we learn a tremendous amount from the animal kingdom. We are also told of great things that were achieved and great rewards that were meted out to animals for things that they did on behalf of the Jewish nation.
Another prime example can be found during the ten plagues. Hashem commanded the frogs to infiltrate every aspect of Egyptian life—into their food, into their storehouses, into their very humanity, and into their ovens where their food was being baked. No specific frog was given any specific mandate, but they knew some of them had to do the job.
Going into the ovens, although you might have had a chance to nibble at some of Paroh’s delicacies, was basically a death sentence and no right-minded frog really wanted that. However, we’re told that some of the frogs, using a logical deduction from three great Jews who were prepared to give their lives al kiddush Hashem, decided to go into the furnaces, even if it meant giving their lives.
Chazal tell us a great miracle happened and they did not die. Not only did they not burn, they were given an additional reward—as soon as the plague was over and all the other frogs died, these frogs remained alive.
Asks the Ksav Sofer, this seems rather unfair. The frogs, who were prepared literally to give their lives to do the will of G-d, lived a little longer and that seems to be the end of it. All the dogs did was not bark or make a scene, yet they’re given an eternal reward of receiving meat in every generation. Surely the frogs, who gave their lives, should receive a greater, longer-lasting reward?
Answers the Ksav Sofer, that’s not so. What the frogs did was a supreme act of self-sacrifice, but the dogs did something much more monumental. The dogs had an opportunity to bark, to snarl and to be aggressive, but they held back and remained silent.
Says the Ksav Sofer, this is true greatness. Sometimes it’s important to make great stands and do public things. Much more impressive, and therefore deserving of far greater reward, are those people who have the self-control to stop themselves from saying the hurtful word, or doing the
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action, that is so deserved. That was the enormity of the reward that the dogs received for all generations.
We can take it a step further, because there is another animal that received a tremendous reward— the donkey, the pack animal that carried the Jews’ spoils out of Egypt. When a Jewish farmer has a first-born donkey, which is not a kosher animal, it has to be exchanged for a sheep and that sheep is brought as a korban on the altar of Hashem.
Pack animals, that are just doing their thing, now get this amazing privilege. And what did they do? They were literally beasts of burden. They walked along with the Jews, plodding along, being with them.
Sometimes we have to make great stands, sometimes we have to hold ourselves back, but ultimately what does G-d want from us? To just walk with other people, be with other people, and carry their burdens. People have problems, people have difficulties, just be there. Lend a listening ear, a smiling mouth, your presence. Just being sympathetic, just being supportive, and the reward surpasses all the others.
This is the incredible lesson that we learn from the zoo of creatures who participated in the panoramic experience of the Jews’ sojourn in Egypt. And we learn from them how we should live our lives, how we should conduct ourselves in our interpersonal relationships and how we can achieve the greatest reward possible, just by being the people we are able to be.
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DO A SHUL AND A BEIT HAMEDRASH REQUIRE A MEZUZA
RABBI JONATHAN FOX
CHEVRAH KADISHA
I am honoured to contribute an article to this Torah Journal in memory of Hugo Paluch z”l. The last time I saw Hugo was in the Beit Hamedrash, where he davened Maariv side-by-side with his father, Dov, the night before the tragic accident. I therefore feel that it is appropriate to dedicate an article related to the Beit Hamedrash.
Regarding the mitzvah of mezuza, the verse1 states: “You shall write them upon the doorposts of your house”. The Beraita in Yuma2 presents a debate between the Rabbis and Rebbi Meir as to whether a shul fulfils the criteria of being ‘your house’. According to the Rabbis, a shul does not fulfil the criteria of ‘your house’ as it does not have a specific owner, and is therefore exempt from a mezuza. According to Rebbi Meir, a shul requires a mezuza3.
In order to understand the opinion of the Rabbis, the commentators explain why a shul is not considered to have a specific owner. Rashi explains that because a shul is accessible and open to anyone in the world, it cannot be said to be owned by anyone or any group in particular. The Ritva explains that since a shul is the home of Hashem, it cannot be said to be owned by any person or any group of people.
Tosfot state that we rule like the Rabbis over Rebbi Meir and they go on to bring a proof that a shul does not require a mezuza from the following account in the Talmud4:
Ravin and Abaye arrived at a shul and in order to honour Abaye, Ravin asked Abaye to enter before him, in order to abide by the statement of R’ Yochanan that one should accord honour at an entrance that has a mezuza. In astonishment the Gemora asks: But a shul and a Beit Hamedrash do not require a mezuza! The Gemora concedes that indeed a shul and a Beit Hamedrash do not require a mezuza but R’ Yochanan’s statement refers to an entrance that is fit5 for a mezuza (in that it is a regular doorway).
From this Gemora, Tosfot have a clear proof that we follow the Rabbis, and that a Beit Hamedrash similarly does not require a mezuza.
The Rambam, the Rosh and the Tur, also rule that both a shul and a Beit Hamedrash do not require a mezuza.
Based on the consensus of these Rishonim, the Shulchan Aruch6 unsurprisingly paskens that both a shul and a Beit Hamedrash do not require a mezuza. But things are not quite so simple, at least regarding a Beit Hamedrash!
1 Devarim 6:9
2 11b
3 The reason of Rebbi Meir is not given in the Gemora and is beyond the scope of this article 4 Berachot 47a
5 To exclude showing honour on a road or when entering a breach in a wall
6 YD 286:4;10
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The Gemora in Menachot1 states that the entrance to Rav Huna’s Beit Hamedrash did indeed have a mezuza. Furthermore, the Yerushalmi2 states that R’ Chanina’s Beit Hamedrash had a mezuza.
These two Gemoras seem to fly in the face of Tosfot’s proclamation that a Beit Hamedrash does not require a mezuza. Tosfot offer two possible resolutions:
1) Rav Huna’s3 Beit Hamedrash was inter-leading from his house and therefore required a mezuza when entering the house.
2) Rav Huna’s and R’ Chanina’s Batei Medrash were privately owned and therefore did have a designated owner [This would appear to fit with Rashi’s explanation of the Rabbis’ opinion but not with the Ritva’s].
Notwithstanding the resolutions offered by Tosfot, the plain reading of the Gemora in Menachot and of the Yerushalmi, indicates that a Beit Hamedrash does require a mezuza. Furthermore, the Tur4 recounts the following:
Maharam Merutenburg was accustomed to taking afternoon naps in his Beit Hamedrash. His sleep was consistently disturbed by a ruah ra’ah, an evil spirit, until he affixed a mezuza at the entrance of the Beit Hamedrash. Based on the above, the Mordechai5 rules that a Beit Hamedrash does indeed require a mezuza.
The Beit Yosef therefore writes that we should put a mezuza on a Beit Hamedrash in order to cover everyone’s opinion and he echoes this in the Shulchan Aruch6, where he writes that there are those who say that a Beit Hamedrash requires a mezuza, and therefore it is correct to put a mezuza on a Beit Hamedrash, albeit without a brocha. The Shach explains why a Beit Hamedrash (as opposed to a shul) would require a mezuza – a Beit Hamedrash is similar to a home ‘as the students learn there from morning until evening’.
We have seen that although most opinions exempt a Beit Hamedrash from a mezuza, it is correct to put a mezuza on a Beit Hamedrash without a brocha.
There is, however, no obligation whatsoever to put a mezuza on a shul. Nevertheless, many shuls do have a mezuza. I saw one explanation7: from time to time a Torah scholar will decide to sit and learn in a shul from morning until evening, thereby making it similar to a Beit Hamedrash.
In summary:
● According to most opinions, a Beit Hamedrash does not require a mezuza but there are those who say that a Beit Hamedrash does require a mezuza and therefore it is correct to affix a mezuza, but without a brocha.
● Ashuldoesnotrequireamezuzabutithasbecomecustomarytoaffixamezuza without a brocha.
May the learning of this article and all the articles in this Journal provide an Aliyah for the neshoma of Ze’ev ben Dov z”l. May Hashem comfort Hugo’s parents, siblings and grandparents.
1 33a
2 Megila
3 And supposedly R’ Chanina’s Beit Hamedrash as well 4 Yoreh Deah 286
5 Hilchot Ketanot 961
6 Yoreh Deah 286:10
7 Agur Be’ohalecha 33:fn5
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DARKNESS AND LIGHT
RABBI ARI TABACK
OR CHADASH
The very first words of the entire Talmud ask a question מאימתי קורין את שמע בערבין? “From what time can one recite the Shma in the evenings”.
These words introduce the most fundamental text of the oral law, the Mishna, and on a simple level, are addressing a halachic issue related to the earliest time to perform the mitzvah of Shma. On a deeper level, however, the first Mishna and in fact the entire first chapter of Berachos, explore a more abstract idea, one with a powerful message for us in relation to our Emunah and understanding of the world.
On these words “From what time can one recite the Shma in the evenings”, the Gemara asks two questions:
Where did the author of the Mishna follow-on from, that he can teach -?תנא היכא קאי דקתני מאימתי “from what time?”. The Talmud is disturbed by the abrupt beginning to the Mishna, and questions from where the author of the Mishna knew about the basic obligation for Shma, to so jarringly plunge into the discussion of the timeframe.
Furthermore, asks the Gemara, why did the - !ותו, מאי שנא דתני בערבית ברישא? לתני דשחרית ברישא Mishna begin with the night-time Shma, it should have started with the morning Shma?
In answering these questions, the Gemara explains that the author of the Mishna was not writing in a vacuum, but was in fact following on from the written Torah. In a sense, the first Mishna in Shas is the interface between the oral and the written Torah, and it highlights the incompleteness of the one without the other.
The Talmud presents two possible verses in the written Torah that could answer the above questions:
The first source offered is from the words in the Shma itself “בשכבך ובקומך” – “when you lie down and when you get up”. The Gemara explains that contained in this verse are the answers to both questions. Firstly the Torah is teaching the basic obligation to recite the Shma, in the evening “when you are lying down” and in the morning “when you are getting up”. Secondly, the Torah itself places the evening Shma before the morning one, setting a precedent for the Mishna to follow.
The second verse presented by the Gemara is “ויהי ערב ויהי בקר יום אחד” – “and it was evening and it was morning- day one” the verse in Bereishis describing the completion of the first day’s creation. This verse clearly indicates that in a Torah worldview, night comes before day, answering the Gemara’s second question. However, as Rashi points out in his comments on this Gemara, this verse does not answer the first question posed by the Talmud, relating to the origins of the basic obligation of Shma.
From this Rashi it would seem that there is absolutely no intrinsic relationship between the verse and that it was quoted simply to teach a technical principle, that in ”ויהי ערב ויהי בקר יום אחד“ halacha the night precedes the day.
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However, a closer look may reveal something more, that this verse in fact has a close relationship to the subject under discussion. The first thing one notices is that on a superficial level, the two verses are remarkably similar, namely the verse “ויהי ערב ויהי בקר יום אחד” and the core verse of the .אחד Both consist of six words and conclude with the word ."שמע ישראל ה' אלוקינו ה' אחד" Shma But the similarity runs much deeper, for both verses address the same core philosophical principle, just from slightly different angles.
Rashi on the verse in Bereishis “ויהי ערב ויהי בקר יום אחד”, points out that the numbering אחד is out of place, that in the context of the other numbers used to describe the remaining days of creation ,ראשון second; third” etc. it would be more grammatically correct to use the word“ – שני, שלישי “first” rather than "אחד" or “one”. Rashi quotes Chazal that the word אחד was used by the Torah because only on this day was Hashem’s absolute Oneness uncontested, by the second day of creation the angels were already created, giving rise to the potential for one to be confused into a belief of duality of powers ch”v. Thus the verse “ויהי ערב ויהי בקר יום אחד” is like the Shma, a statement of Hashem’s Oneness. The only difference being that it was being declared by the world itself rather than by the Jewish people in their prayers.
But there is a further parallel between these verses. Kli Yakar (1540-1619) offers an alternative explanation to that of Rashi in understanding the unusual word אחד in the first day of creation.
The reason why it does not say “the first day” is based on that which Chazal teach (Berachos 11b) that one should refer to the attribute of daytime in one’s night prayers, and the attribute of night time in one’s daytime prayers. This is to counteract the opinion of the heretics who say that from one source cannot come to opposite realities. They want to argue that the one who created light did not create darkness. This is why it says “and it was evening and it was morning one day” meaning that night and day, even if they appear to be paradoxical, are in fact one day, the day of the One, for One G-d created them both.
The Kli Yakar is teaching that the verse is in fact describing the unity of the perceived conflicting realities of light and darkness. This is an identical message to that being communicated by the Shma. As we know, the name אלוקים refers to Hashem’s attribute of strict justice, the aspect of Hashem that we cannot fathom and which we encounter when we suffer in this world. The name however, refers to the attribute of Hashem’s mercy. When we recite the first verse of the י-ה-ו-ה Shma, we are in fact declaring that although we perceive conflicting realities in our world, we believe with a complete faith that everything ultimately comes from “One” from the single loving G-d.
(It is interesting to note that there is a numerical allusion to this concept as well, hidden in the Gematria of the first verse of Shma, which totals 1118. The numerical value of Hashem’s name of mercy י-ה-ו-ה is 26. The numerical value of the name of Hashem which represents strict justice אל-ה-ים is 86. If one calculates the multiples of 26 going upwards, 26,52,78 etc. and calculates the multiples of 86 in the same way, the first number where their respective multiples intersect is in fact 1118! When 26 is multiplied 43 times and 86 is multiplied 13 times both equal 1118, the lowest number which shares both numbers as a denominator. Stated differently, the first line of the Shma represents the intersection of the name of Hashem of mercy and the name of justice.
It was also pointed out that the numbers used to “escalate” 26 and 86 up to their lowest common גם זו in the expression גם זו multiple are 43 and 13 respectively, perhaps alluding to the phrase
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the expression that we use when we contemplate the unfathomable and realise that we may לטובה never understand.)
Light and darkness, strict justice and mercy, pain and pleasure, joy and grief. Our world is filled with paradoxical realities. Although Rashi on that first Gemara in Shas, states that it is not a source שמע " and the verse ”ויהי ערב ויהי בקר יום אחד“ for the Mitzva of Shma per se, both the verse of are resounding declarations of the most core principle of Jewish faith, that "ישראל ה' אלוקינו ה' אחד everything ultimately comes from one source, even if we cannot begin to understand it.
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THE MAGIC OF A SHUL
RABBI TZADOK SHMUEL SUCHARD
BETH HAMEDRASH HAGADOL SANDTON
A Shul has three main names; it is either called a ‘Beit Tefillah” – a house of prayer, where people congregate to pray. We are taught (Megillah 23) that a heightened level of G-d’s presence is found in a synagogue where there is the minimum quorum of ten male adults.
This is the first major function of the Shul, to pray and to acknowledge G-d who is present in this quorum.
A second name is “Beit Hamedrash” – a house of study. The Rabbi delivers a drosha, there is learning and shiurim. The Shul is a place for self-improvement, and to gain knowledge of our Torah and mitzvoth.
The third name is Beit HaKnesset – a house of gathering, a meeting place, a social gathering, where fellow Jews are in the company of people with the same values.
In the many meanings of a shul, we find the word “bayit”, house, used in each reference. From this I have derived and I have always told congregants that a Shul is an extension of one’s home. It is a holy meeting place where one can find comfort in times of distress and a place to share happy and important milestones in one’s life.
The theme of a shul being a home is further stressed in the Talmud’s exposition of term “House of G-d”.
The Talmud (Pesachim 88) reads: “Rabbi Eliezer said that the prophet Isaiah tells us that the nations will say “let us go up to the mountain of G-d to the house of the G-d of Jacob”. Why is G-d referred to as the G-d of Jacob specifically? The Talmud explains that Abraham called the Temple a mountain and Isaac called it a field – but Jacob called it a house. It is therefore that the “House of G-d” is the ‘House of the G-d of Jacob’.
We find that Jacob used the house of G-d as his home when he sought refuge there. When Jacob fled from Eisav, he dreamed of the ladder to Hashem. He said, “This is the house of G-d and this is the gate of Heaven “(Bereishit 28:17). He, Jacob realised that a Jew in distress, finds the Beit Hamikdash which is now our Shuls; a home, a safe and secure abode.
This is the significance of the expression, “A House of G-d”, a Shul, a place where we find ourselves a home in times of joy and distress.
Our hearts go out to the family of the late Hugo Paluch.
Their port of call at this time is a Shul. It is a place to say Kaddish: it is a place to learn and comprehend life and death. And specifically at this difficult period, find comfort from the congregation and friends who rally to their side. In fact, their Beit HaKnesset, their Shul, is the entire South African Jewry.
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THE CUSTOM OF RECITING THE PIYUT YIGDAL
RABBI YITZCHOK BACHER
BLAIRGOWRIE HEBREW CENTRE
It is an elegant ode, skillfully summarizing Judaism’s core tenets as delineated by the Rambam1 in his thirteen principles of faith. Yigdal enjoys a prominent position in the morning liturgy, where it is included towards the front of many siddurim. Many congregations regularly recite it at the conclusion of the Friday evening Maariv service.
Some, however, express concern regarding its uncertain authorship. For example the Steipler Gaon did not recite Yigdal as he was concerned that it was written by an idolator2. Others were concerned regarding the attribution of its authorship to one Emanuel of Rome. He was an individual of dubious character whose writings are termed by the Shulchan Aruch3 as “Works of folly”.
Conversely, the Ya’avetz suggests it was compiled by the Rambam himself.4 Another suggested author is R’ Daniel Ben Yehudah of Rome’s Zipproni family.5
R’ Chaim Vital cites a reservation of his teacher the Arizal6 regarding the uncertain origin of the poem. He avoids poems written by the “Acharonim”7 as he questions their knowledge of “the ways of Kabbalah”.8
Rav Yosef Ber Soloveitchik states that there is an additional concern of “בחוקותיהם לא תלכו” – not imitating the ways of the nations. As some of the world’s major religions are known to regularly recite a condensed version of their fundamental beliefs. As such, it is potentially problematic for us to emulate them.9
The Jews who originate from Aram Tzovah (Aleppo, Syria) negotiate these concerns by omitting it from the formal service, instead reciting it at home before Shalom Aleichem.10
The Mishnah Berurah11 maintains that it may continue to be recited, as it is a custom which has endured for many generations.
The prevalent custom in many communities to recite Yigdal on Friday night, seems to have originated in the Mizrachi12 communities. For example, the Jews of Bucharia13 would sing it in a traditional melody.14
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ע׳ 31 תשס״ט קודש שבת מוסף - נאמן יתד 13 2
אורח חיים שז:טז3
משאת כפי ע׳ ח 4See
אוצר הגדולים ע׳ קנ5
)5294-5332 ;1534-1572(6
7“The latter ones”. In this context, referring to sages from at least the previous five centuries, as he cites the Eleventh century poet Shlomo ibn Gabirol as an example.
”.א 8See “Pri Eitz Chaim Shaar
נפש הרב ע׳ רלא9
”.ע׳ נא See “Sefer Derech Eretz – Minhagei Aram Tzovah Orach Chaim 10
סימן סח: סוף ס״ק ד11
12 “Eastern”. In this context, Jews of Middle Eastern and Central Asian descent.
13A region of present-day Uzbekistan.
14 Yalkut Minhagim page 195.
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Notwithstanding the diverse views related above, Yigdal is a piyut that reminds us of the fundamental principles of our faith, among them “Techiyas HaMasim”. May we speedily merit the Geulah Shlaimah when we will be reunited with our loved ones!
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CAN ONE FULFILL THE MITZVAH OF NIGHT TIME SHEMA WHILE RECITING THE BED TIME SHEMA
RABBI SHLOMO RAITPORT
KOLLEL EREV LUBUVITCH
In the beginning of the Tractate of Gemorah Brachot the Mishna states “From what time can one
recite the Evening Shema? From when the Kohannim are permitted to eat the Trummah until the
First Watch of the Night that is opinion of Rabbi Eliezer. The Chachamin hold till midnight.”
Rashi explains on the opinion of Rabbi Eliezer that the First Watch means until the first third of
the Night, because that is the time when most people go to sleep, and it says in the Shema that the
obligation to say Shema is “when you lie down and when you get up”. Rashi continues to explain
that before the time when most people go to sleep is not the time to say Shema for the evening.
The Commentary of The Tzlach explains that Rashi is pointing out that the time of lying down
depends on the majority of people. Most people lie down after dark, therefore Rabbi Eliezer holds
that you can only say Shema until the first third of the Night as after that, most people are sleeping.
The obligation starts when the majority of people go to sleep which is only after nightfall.
Rashi continues with a question. Why do people recite the Evening Shema in Shul when they
Daven Maariv while it is still light if they are not fulfilling their obligation of reciting the Shema at
night? Rashi offers an explanation to this question and says that the reason why we recite Shema
when Davening Maariv while it is light is not to fulfil our obligation of the Shema, but rather
to start with Torah before davening the Amidah as The Shema is a portion of the Torah.
Rashi continues; therefore, it is an obligation to recite Shema again once it gets dark. However,
one only needs to recite the first paragraph to fulfil the obligation of the Night time Shema.
What is understood from Rashi is that he holds that one can fulfill his obligation of reciting
Shema at night at the Bedtime Shema.
The First Tosfot on the Mishna challenges Rashi’s opinion and asks 3 questions on Rashi:
1. At the Bedtime Shema we only recite the first paragraph of the Shema and if one is fulfilling
his obligation of reciting the Shema, he should be reciting all 3 Paragraphs of the Shema.
2. If one is fulfilling His obligation, shouldn’t he be reciting as well the Blessings that the
Rabbi’s instituted to say together with the Shema.
3. On page 5 of Gemorah Brachot it explains the reason why one recites the Shema at
Bedtime which the Gemorah says is to protect one from the harmful elements at night.
However, if one is a Talmud chacham, he is not required to recite the bedtime Shema as
the Torah he learns protects Him.
Due to all these questions on Rashi the Rabbaynu Tam disagrees with Rashi and is of their opinion
that One fulfills His obligation of the Evening Shema while Davening Maariv in Shul while it is
still light.
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Since the Maariv Service which one prays is after P’lag Mincha (which is 1 hour and 15 minutes
before sundown), according to Rabbi Yehudah, is considered night even though it is still light
outside, and therefore we conclude that one fulfils his obligation of saying the nighttime Shema
when Davening Maariv after P’lag Mincha.
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POSITIVITY IN THE LIFE AND TEACHINGS OF R’ AKIVA
RABBI DANNY MIRVIS
MIZRACHI MELBOURNE
R’ Akiva lived at a challenging time for Am Yisrael, significantly influenced by the shadow of destruction and uncertainty about the future. Yet it was specifically in this challenging period that he rose to become a beacon of positivity for his, and all future generations. His legacy does not only emanate from his formal instruction, but also from his responses to personal and national circumstances.
Finding the Good in All People
Love for one’s fellow and viewing them in a positive light, was a recurring theme in R’ Akiva’s teachings. Perhaps his most famous teaching was the prominence to be given to the Torah’s requirement to love one’s neighbor:
“R’ Akiva says, ‘And you shall love your fellow as yourself’ – this is a great principle in the Torah”1
Furthermore, Pirkei Avot quotes R’ Akiva’s recognition that all people are created in the image of Hashem:
“He would say, ‘Beloved is man, for he his created in the image (of Go-d)’”2 This message is also emphasized in another teaching of R’ Akiva:
“Even poor Jews – we relate to them as if they are free people who have lost their wealth, for they are the sons of Avraham, Yitzchak and Ya'akov"3
Finding the Good in All Situations
Yet, R’ Akiva’s generosity of spirit was not limited to seeing the good in every person. There are numerous famous accounts of his ability to find the good in every situation as well. For example, the following story appears in the Gemara in Berachot:
“It is taught it the name of R’ Akiva: A person should always be wont to say, ‘Whatever Hashem does, He does for the best’. Like the time R’ Akiva was on a journey – he reached a certain place, asked for somewhere to stay and they did not give him. He said, ‘Whatever Hashem does is for the best’. He went to stay in a field, and he had with him a chicken, a donkey and a candle. Along came a strong wind and extinguished the candle. Along came a cat and ate the chicken. Along came a lion and ate the donkey. He said, ‘Whatever Hashem does is for the best’. That very night, along came soldiers and took the place captive. He told them, ‘Didn't I tell you: Whatever Hashem does, it is all for the best!’”4
As a result of R’ Akiva’s positive disposition, he played a central role as a source of comfort for his Rabbinic peers. This is seen in the story in Makkot, where R’ Akiva and a few Rabbis responded
1 Bereishit Rabba Parsha 24, quoting Vayikra 19:18 2 Avot 3:14
3 Bava Kama 90b
4 Berachot 60b
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differently to witnessing the destruction of Yerushalayim Har HaBayit. Whereas his colleagues tore their clothes and cried, R’ Akiva laughed, explaining as follows:
"This is why I laugh... Scripture connects Zecharya's prophecy to Uriah's prophecy. With Uriah it is written: 'Therefore, because of you, Zion will be ploughed over like a field'. With Zecharya it is written, 'Old men and old women will still sit in the streets of Jerusalem'. Until Uriah's prophecy came to pass, I feared that Zecharya's prophecy would not come to pass. Now that Uriah's prophecy has come to pass, it is known that Zecharya's prophecy will come to pass’. They responded with this expression, "Akiva, you have comforted us. Akiva, you have comforted us".1
Perhaps the most poignant positive responses of R’ Akiva were in light of personal tragedies. From his early days as an Am HaAretz who once wished he could “bite a Talmid Chacham like a donkey”2, R’ Akiva then embarked on an inspiring journey of learning at a later stage of life, which required significant personal self-sacrifice and tremendous support from his wife.3 From his humble beginnings, R’ Akiva went on to receive broad recognition for his greatness, developing an impressive following of 24,000 students, who tragically passed away in a short period of time. R’ Akiva’s response to this tragedy is nothing short of heroic.
“They said: R’ Akiva had 12,000 pairs of students, from Gevat to Antipras, and they all died in one period of time, because they did not behave with respect towards each other, and the world was desolate, until Rabbi Akiva came to our Rabbis in the South and taught them – Rabbi Meir, Rabbi Yehudah, Rabbi Yossi, Rabbi Shimon and Rabbi Elazar ben Shamua, and those were the people who kept Torah going at that time”4
One could forgive R’ Akiva had he chosen to give up teaching after experiencing such a tragedy. Yet R’ Akiva did not give up or wallow in self-pity. He travelled south and taught five new students. The impact of this response should not be underestimated, as the anonymous writings of the Mishna and Tosefta and large sections of the Midrash are all traced back to R’ Akiva5. R’ Akiva’s positive response in the face of great tragedy, saved the world of Torah Sheb’Al Peh as we know it.
Even whilst being tortured to death, with iron combs combing his skin, R’ Akiva delivered a positive message to his disciples:
"All my days I was troubled by this verse: 'With all your soul' – even to give up your life. I said, 'When will I have the opportunity to fulfil this?' Now that the opportunity has come, shall I not fulfil it?" He extended the word "Echad" until his soul left him with "Echad".6
Finding the Positive Potential in Every Part of the Torah
In addition to finding the good in every person and in every situation, perhaps R’ Akiva’s greatness in Torah can also be attributed to his ability to identify positive potential. A fascinating Gemara describes a special visit to R’ Akiva’s classroom by none other than Moshe Rabbeinu himself.
“Rav Yehudah said in the name of Rav: When Moshe went up on high, he found HaKadosh Baruch Hu sitting and tying crowns to the letters (of the Torah). He said before
1 Makkot 24a – 24b
2 Pesachim 49b
3 Ketubot 62b, Avot D’R’ Natan Chapter 6 4 Yevamot 62b
5 Sanhedrin 86b
6 Berachot 61b
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Him, ‘Master of the Universe, who is holding you back (making you do all the work)?’ He said to him, ‘In the future, after numerous generations there will be a man called Akiva ben Yoseph who will expound heaps and heaps of halachot on every single (calligraphic) thorn.
He said, ‘Hakadosh Baruch Hu, show him to me’. He said to him, ‘Turn around’. (Moshe found himself in R’ Akiva's class) He went and sat at the end of eight rows and he did not understand what they were saying. His strength weakened. When it reached a certain matter, his students asked him, ‘Rabbi, where do you know this from?’ He told them, ‘A Halacha (transmitted) to Moshe at Sinai’1. His (Moshe's) mind was relieved”2
Where others saw decorations, R’ Akiva saw opportunities for new understandings in Torah. R’ Akiva was somebody who saw the positive potential in absolutely everything – every person, every circumstance and every tiny detail of the Torah.
Not Everything can be Explained
Though it has been a tremendous source of continued inspiration and encouragement throughout the generations, there are times when R’ Akiva’s positive approach can be difficult to adopt. Whilst maintaining an unshakeable belief in Hashem and His complete goodness, we can still find ourselves struggling to see the positive at times of tragedy and heartbreak. The continuation of the story about Moshe’s visit to R’ Akiva’s classroom reflects this complexity:
“He (Moshe) returned and came before HaKadosh Baruch Hu and said, ‘Master of the Universe, you have a man like this and you give the Torah through me?!’ He said to him, ‘Quiet! Thus it has arisen in thought before Me’.
He said to Him, ‘Master of the Universe, you have shown me his Torah, show me his reward’. He said to him, "Turn around". He saw that they were weighing his (R’ Akiva's) flesh in the meat market. He said to Him, "Master of the Universe, This is Torah and this is its reward?!" He said to him, "Quiet! Thus it has arisen in thought before Me".3
Moshe Rabbeinu asked Hashem the question of questions – How can we explain the suffering of the righteous? Hashem’s response was the same response he gave Moshe when questioned about the kindness he bestowed on Moshe when choosing to give the Torah through him – There are certain things we will never understand.
From the passages about R’ Akiva we learn that while the tragic passing of a Tzaddik can be beyond our comprehension, there is incredibly positive inspiration to be taken from the way they lived their life. Through their personal example and impact on others, their positive legacy lives on.
1 It is asked how it is possible that Moshe himself was unfamiliar with a Halacha transmitted to Moshe at Sinai. I heard R’ Noam Sendor, Campus Rabbi of Leibler Yavneh College, share a creative answer in the name of one of his students, Avi Ben Moyal, who suggested that after Hashem facilitated for him to sit in R’ Akiva’s classroom, Moshe then returned to Sinai and incorporated the new knowledge into his teachings, thereby becoming a Halacha transmitted to Moshe at Sinai.
2 Menachot 29b 3 ibid
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BRINGING THE REDEMPTION
RABBI BINYAMIN WURZBURGER
KOLLEL BETH HATALMUD
Throughout our long, difficult journey in exile, many great thinkers have explored the context of our exile from a historical and spiritual dimension, and provided us with a window to revealing the root causes of exile, as well as providing us with the key to our ultimate redemption. Many commentators suggest that this can be accomplished by intensifying one’s acts of kindness, performing charity and justice, and through love of one’s fellowman.
This idea, says Rabbainu Ephraim, one of the great medieval Torah commentators, is hinted to in the Torah in the form of gematria (numerical exegesis) called osyos ne’alamos – “hidden letters,” which are the pronounced, but unwritten letters of each letter. (For example, the hidden letters in the .ת, מ"ך, ל"ת kindness, are – חסד The hidden letters which comprise the word .)ף and ל are א letter The sum of these letters equal 890, which is the total numbers of years from when the Jews left Egypt, until the First Temple was destroyed. This hints that the Jewish people went into exile because the trait of lovingkindness was “hidden” from them. Just as laxity in chesed caused the destruction of the Temple, so will acts of kindness bring the final redemption.
Rabbainu Ephraim goes on to explain that this worthy ideal is not to be limited to specific individuals, but rather to form the fabric of society which is predicated upon charity and justice. As the verse in Devarim (16:18) states, "Judges and officers shall you appoint (תתן לך) in all your cities" (Devarim 16:18). He points out that the numerical value of תתן is 850, which is the number of years the Jewish nation lived in the land of Israel during the first Temple period. This conveys that in the merit of maintaining justice, the Jewish people lived peacefully throughout all the cities of Israel, but when they stopped pursuing justice, they were immediately exiled (Tanchuma ibid.). Just as the Jewish nation maintained their presence in the land of Israel in merit of their conformance to the principles of justice, so does the prophet assure that they will be redeemed and return once again to their land in the merit of justice, as it states, "Tzion will be redeemed through justice" (Yeshaya 1:27).
However, as mentioned above, justice alone is insufficient to bring about the future redemption; it requires acts of charity as well. This is demonstrated by the conclusion of that same verse, (Yeshaya 1:27), ושביה בצדקה – "And those who return to her through tzedaka." This means, that in addition to repentance for one sins (שביה has the same root as teshuva) one must also give tzedaka to merit the ultimate redemption. Rabbainu Ephraim notes that this is also alluded to in the verse, צדק צדק Tzedek tzedek shall you pursue" (Devarim 16:20). The numerical value of" – צדק צדק תרדף is למשיח, since through tzedaka we will merit the arrival of Moshiach.
The Psalmist urges us to seek true, lasting peace of Yerushalayim. “Pray for the peace of Yerushalayim” (Tehillim 122:6). What is the secret as to how this allusive dream can become a reality? The answer is contained in the conclusion of the same verse (ibid.), “Those who love you should be serene.” Rabbi Tzvi Pesach Frank, the esteemed chief rabbi of Yerushalayim, asks, “Who are these beloved ones who are the true lovers of Zion?” He answers, “They are the pious, G-d fearing Jews who toil in the study of Torah and mourn the desecration of the Temple’s destruction. It is specifically the lack of concord within this group which led to the destruction of the Temple and is delaying its rebuilding. Since Satan knows that this is the key to redemption, he
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exerts much effort to induce discord among the G-d fearing, especially prior to the advent of Moshiach. As our Sages say (Kesuvos 112b), in the generation when Moshiach is due to arrive, there will be vilification among Torah scholars.”” (Har Tzvi, Yoma 9b)
Rabbi Shlomo Hakohen, the revered Dayan of Vilna and author of Cheshek Shlomo and Binyan Shlomo, presents another area of Divine service through which we can merit to speedily herald the final redemption. He quotes the Midrash which states, "Because they sinned in a double measure, they were punished in a double measure, and since they were punished in a double measure, they will be comforted in a double measure. As it is written (Yashayahu 40:1), 'Nachamu, nachamu ami' – 'Be comforted, be comforted, My people.'" What is meant that the Jewish people sinned in a “double measure”? The Binyan Shlomo explains that their sinning in a 'double measure' refers to the two sins which led to the destruction of the first and second Temples. The primary sin of the first Temple period was a lack of appreciation for Torah study. As the prophet Yermiyah (9:11-12) revealed, 'For what reason did the land perish and become parched as a desert without a passerby? And Hashem said, "Because of their forsaking my Torah" (Nedarim 81a and Ran ad loc.). No mention is made of their transgressing the three cardinal sins, since Hashem would have overlooked those major transgressions and allowed the Bnei Yisroel to remain in Israel, had they appreciated and studied the Torah properly (Pesicha, Eichah Rabosi).
The "second" measure of sin refers to the prime sin of the second Temple era which was baseless hatred. Since they sinned in a double measure, they were also punished in a double measure, namely through the destruction of the first and second Temples. In order to merit the rebuilding of the third Temple, says the Binyan Shlomo, one must rectify the lapses which brought about the destruction of the first two. The prophet Zecharya (8:19) says, "Thus said Hashem... the fast of the fourth [month i.e. 17 Tamuz] and the fast of the fifth [month i.e. 9 Av] will be... for joy and for gladness and for happy festivals. [Only] love truth and peace." 'Truth' refers to Torah (Berachos 5b) and peace is the opposite of baseless hatred. This is to say, that in the merit of love of Torah study and love of one's fellow man, the fast days commemorating the destruction, will be turned to gladness, with the coming of Moshiach.
The double measure of comfort is that the third Beis Hamikdosh will be restored for eternity and the Jewish people are assured that they will never revert to the sins which destroyed the first two Temples. As the prophet (Yeshayahu 54:13) says regarding the epoch of the future redemption, "All your children will be students of Hashem, and your children's peace will be abundant”. By increasing our acts of love and kindness, fulfilling our obligations in a manner of true justice, coupled with a full and sincere appreciation of the supremacy of Torah study, may we merit to herald the final redemption speedily in our days.
זכרונו לברכה. On a personal note, we wish our heartfelt condolences to the family of Zev Paluch May Hashem comfort you amongst the mourners“ – המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים of Tzion and Yerusholayim.” Zev’s endearing qualities reflected all the ideals mentioned above. In that merit, may we all be reunited with the erection of the third Beis Hamikdosh and techias hamayism speedily in our days.
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CONSOLE CONSOLE MY PEOPLE
RABBI SHLOIMEH NATHANSON
CHABAD OF MELBOURNE
The תפארת שלמה; an ancestor of Ze'ev ben Dov z"l comments on this Posuk that the challenges our nation face in the times of exile, are twofold. On the one hand, we have physically suffered a great deal and often we find ourselves in a state of tremendous pain and discomfort. What’s worse is that we can also fall into a state of psychological despair; experience feelings of unworthiness and question whether G-d Almighty will hear our prayers and in fact, take us out of the dark exile in which we find ourselves in.
This feeling of despair and unworthiness can be blinding and crippling. The תפארת שלמה draws a comparison to the words Yosef Hatzadik uses when he was imprisoned in Egypt “1and here too, I have done nothing” essentially describing a feeling of emptiness and worthlessness.
A crucial role our prophets and leaders fill is to reassure us as a nation that no matter where we find ourselves, G-d almighty is very much with us and takes a deep interest in our work and hears our cry.
We see this approach in the prophecy of Yechezkel Ha’Navi where when the Jewish nation found themselves in a very dark time in history facing tremendous challenges, yet in those very times Yechezkel Ha’Navi is previewed to a deep spiritual vision and continued to bring hope and inspiration to the people.
With this, we can appreciate the double wording of Yeshayahu Ha’Navi in the Posuk “Console Console My People”. Firstly, Yeshayahu Ha’Navi is reassuring the Jewish nation that Hashem will console them for the physical discomforts and challenges that they are facing. Beyond that, the Navi continues to say that Hashem will console the Jewish nation and reassure them that he is with us in these dark times and will continue to give us the courage to carry on. May the reassuring words Ze'ev’s ancestor bring the family and all of Klal Yisrael, true comfort and strength to carry on and may we be worthy of experiencing the words of the Navi 2“and the Lord God shall wipe the tears off every face” with the coming of Moshiach Now!
1 Bereishit - Genesis - Chapter 40 2 Yeshayahu - Isaiah - Chapter 25
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TAMMUZ 74
RABBI SHIMON WOLPE
YESHIVAS MESHECH CHOCHMA
In life it is often hard to see what HaShem wants from us. We live and move forward in our daily living and hope we are making the right decisions. However, it is our duty to continue thinking and probing the direction we should be moving.
We have just entered the month of Tammuz. One of the early Kabbalistic books writes that every month has a letter that created it and has an action that is expressed through that month. The month of Tammuz is created through the letter ‘ches’and expresses the action of sight. The first time that the letter ‘ches’ appears in the Torah is in the word Choshech-night. At night, one can’t see because its dark, one can just see the stars that are beyond this world. The letter ‘ches’ is numerically eight. The Maharal famously explains that seven is the number that expresses this world. There are seven days to the week etc. The number eight represents beyond nature. Chanukah is 8 days, a miracle that is beyond nature. Bris milah is the covenant between us and HaShem that goes beyond nature and pushes aside even Shabbos which is on the seventh day. ‘Ches’ stands for ‘chaim’ - life. Life is sourced from a source that is higher than our world, from a ches. The second ches of the Torah is in the word “ruach” which Chazal say refers to the ruach of Moshiach and the third ‘ches’ is in the word “merachefes” which Chazal say refers to Teshuva. Deeper than the surface, HaShem is preparing the way for Moshiach and Teshuva, its darkness for us on the surface. The next possuk says that HaShem said ‘let there be light’ and there was light. In the end, we will understand all that has transpired but superficially or externally all is darkness.
There are two types of seeing. There is the seeing that we see with our physical eyes and the world around us. However, there is a deeper power of seeing- a spiritual seeing. This seeing is much deeper and sees beyond and into root essence of the physical world. When Moshe was born, the possuk says that his mother saw he was “good”. Chazal explain that this refers to the fact that the house was filled with light. His mother then hid him for three months. The Zohar says this refers to three months in which the light is hidden- the months of Tammuz, Av and Teves. These are the three months of the destruction when the Beis Hamikdash- the light of the world- was taken from us. This is when our vision becomes dimmed. We cannot see correctly anymore. However, we can see beyond into the sky where the stars are. This is the month in which the spies did most of their viewing of the land of Israel. They returned on Tisha B`Av and they were in the land for the forty days before this. They could’ve either seen the land of how HaShem runs the world, of how He organised many things for their benefit- or they could see the negative side of the land. Hashem made people dying wherever they went in order that people should be busy with funerals and not notice the spies, but they translated it as a land that devours its inhabitants!
Thus, this is a month of the letter ‘ches’- which is the letter that is found in the word choshech - darkness and stands for life and supernatural which is found beyond our world. It is the month in which the vision of the world around us is found. Either we look into the world around us and are blinded by the physical world, or we look beyond to the stars and see into the spiritual world of beyond. This is a month where externally there is darkness but when looking deeper, one can see the light within.
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In the Torah, we learn about Balaam and his evil eye. He became someone with divine inspiration in the parsha and was able to see prophecy as clear as Moshe. Balak took him to certain places so that he could gaze at them and instil the evil eye into Klal Israel. However, he saw that our tents were not facing each other so that we shouldn’t gaze into the tents of each other. His vision was to curse klal Israel and HaShem swapped it that he saw into the future of Klal Israel and spoke of the goodness and blessing that we will receive. He had a vision of this world, of the choshech and HaShem swapped it that he should see deeper and beyond and reveals this to us for what will be in the future. The spies saw darkness and HaShem showed us in this parsha how the one who also sees darkness was able to see the light and the goodness that lies deeper than the darkness!
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TWO IDEAS REGARDING SHABBOS OBSERVANCE
RRAABBBI JIURSITCIKNYSWSEAEINFE KING DAVID SCHOOLS
“Rabbi Elazar, the son of Avina, said: We have found in the Tanach that (the mitzvah of) Shabbos is equal to all the other mitzvos in the Torah” (Shemot Raba 25:12).
The Chofetz Chaim explains that the reason why this is so, is because Shabbos has something unique to it that is not found in any other mitzvah and that is that it itself is called a “sign”. The proof for this is found in the verse in Shemot (Exodus) 31:16.
” ְו ְמר ְב ני ִי ְש ר אל את ַה ַ בת ַל ֲעש ת את ַה ַ בת ְל ֹד ֹר תם ְב ִרית ע לם"
The Chofetz Chaim then offers a parable as to what the ramifications of Shabbos being a sign, is. Imagine, he says, that there was a person who owned a shop and this person placed a sign above the door of his shop. This sign would advertise to people what was being sold in his shop in order for them to come in and buy. All the while that the sign was up, everyone would know that the shop was in operation, even if he had closed it for the day. However, if the sign was removed from the shop, then everyone would know that the shop had closed down and had ceased to function, as well as the owner had moved on.
So too with Shabbat says the Chofetz Chaim. Shabbos is the sign between Hashem and the Jewish people that Hashem created the world in 6 days. Whoever guards the Shabbos, will make Shabbos the “sign” that is pointing out that he believes that Hashem created the world and rules over the world thus obligating us to do His will. Therefore, if it happens that a person gives in to his evil inclination and commits a sin, the fact that a person keeps Shabbos, will testify that he has not given up all mitzvot as the sin was a mishap and he still has the holiness of the mitzvot inside of him. However, if a person does not keep Shabbos, it is if the sign from the shop has been removed.
Many people ask: Since Shabbos has been given to us to rest, this logically means that we should not do any activity which would prevent rest. This means that we should not do any work which is tiresome and will require great effort. However, if I want to do an act which is very easy and light, for example, kindling a match or writing in a notebook, how would this cause me to have a lacking in my resting on Shabbos?
We can answer as follows. The question only arises through a mistaken understanding of certain words in the Torah. We generally understand the word “rest” to be the opposite of toil. The verse ”ויברך אלהים את יום השביעי ויקדש אתו כי בו שבת מכל מלאכתו אשר ברא אלהים לעשות" :says as follows
The verse translates that Hashem blessed the seventh day and He sanctified it because on it, He .3 From all His work that He created to do. This verse is from Bereshit chapter 2, verse "שבת"
The Chizkuni (13th century commentator on the Chumash) on this verse, refuses to explain the word "שבת" as “rest” because there is a verse in Isaiah (40:28) which explicitly says that Hashem does not get tired or exhausted. Therefore, he understands it to mean “pause” or “stop”. He brings proof for his understanding. One of them is from the book of Joshua (5:2). The context there is that the Manna stopped falling. It uses the same root of "שבת" there and he understands it to mean “pausing” or “stopping” as the Manna cannot “rest”.
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We see from here that the Chizkuni is trying to distance us from having the understanding that our resting on Shabbos is a rest from work. Rather, we must understand it as a “pause” from work. We see from here that the principle is that the prohibition to work on Shabbos is not valued according to the difficulty of the labour, or the toil involved as the resting on Shabbos has nothing to do with resting from toil. Therefore, we can understand how acts of labour, such as kindling a match, can be prohibited from Shabbos. The reason why it is prohibited on Shabbos, is because we are commanded not to work, but rest, as Hashem did after the creation of the world. Just as Hashem’s “rest” is defined as a “pause” or “stop” from labour, so too our rest means a “pause” or “stop” from labour. Whether there is toil involved or not, if the act is named in the Torah as one of the 39 prohibited acts on Shabbos, we may not do it. Thus, we can underhand why lighting a match or jotting something down in a notebook, can be prohibited as we are not worried about how much effort a person puts into something. We are worried about whether a person is stopping the previous 6 days’ activities just like Hashem did when creating the world.
(Adapted from Hegyonei Halacha by Rabbi Yitzchak Merski).
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