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14th May 2016 ו’ אייר תשע"ו

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Holiness is a word that appears often in Judaism yet is often misunderstood or simply not understood at all. We are given the specific directive in this week’s Parsha of “You shall be holy”, with no true indication of what this requires and how we are to fulfill it. The actual word for holy “kadosh” means to be separate, but separate from what and by what means does one achieve this separation? Let us look into one of its interpretations.

The Torah and Judaism wholly reject the idea of shunning all material pleasures. Hashem has created an incredibly beautiful world with many opportunities for physical gratification and the Torah does not endorse a lifestyle of total abstention or asceticism, but only requires us to know when and where to indulge in those pleasures based on the guidelines of our Torah. The separation can therefore not mean simply a severance from all of life’s pleasures. This is not what we believe in.

The Ramban explains the idea of holiness to mean that even within this permitted usage, however, there is a cultivation of personality expected that requires some

limiting of these enjoyments. To live a life of unrestrained excess, even where it is strictly not transgressing a single command, may be following the letter of the law, but not the spirit of it. Once again, there are many ways and times in which we can, and indeed should, partake of the delights that this world offers, but from time to time this must be tempered and restrained, with the restraint and the benefits it bring to us in our lives being an end goal in and of itself.

Every individual has to determine for themselves, where that boundary is and when they are overstepping it, so that there exists in their soul, as part of their very nature, the concept of self-control and appreciation of what are the true goals and treasures of this world. To limit oneself in this manner, is to imbue within oneself the ability to control one’s animal self and to let one’s divine soul take control. Through acting in this way we are reminding ourselves that the true meaning of our existence is found within the spiritual and not within the material. It is a very fine line, but when negotiated correctly refines one’s character and sets one’s focus in life towards what truly matters and away from that which is ultimately immaterial. Just because we can have something, does not always mean that we should have it.

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There is a word in this week’s sedrah which is the title of a masechta of mishnayos. If you look at the Targum Onkelos of that word you will see that the Aramaic

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Any comments can be directed to bkahan47@yahoo.co.uk. Answer on back page.BY BORUCH

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1. How many mitzvos are there in the parsha?

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AHTHE INDIVIDUAL

AND THE GROUPRabbi Zev LeffRav of Moshav Matityahu

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The Gemara (Sotah 14a) instructs us in the mitzvah of imitating Hashem in all His ways, just as He clothes the naked, visits the sick, comforts mourners and buries the dead, so should you emulate His example. Rambam (Hilchos Aveilus, Chapter 14:1) mentions all the above mitzvos, but gives another source: the Torah commandment to “love your friend as yourself.”

Why the twofold source for the mitzvah of performing acts of kindness? The Midrash (Bereishis Rabbah 24:7) relates:

R’ Akiva said, “Love your friend as yourself - this is a great rule in Torah.” Ben Azzai said, “This is the book of the generations of man ... in the image of Hashem was man fashioned” is a greater rule, for one should not say, ‘Since I was shamed, so, too, should my friend be shamed with me. Since I was cursed, so, too, let my friend be cursed with me.”

R’ Akiva, as Hillel before him, saw in the commandment “Love your friend as yourself” the foundation of the entire Torah. The purpose of the entire Torah, Rambam says (Hilchos Chanukah 4:14), is to bring peace and harmony to the world, and in order to achieve this, one must conduct himself so that those things which are hateful and repulsive to him are not done to his friend.

Ben Azzai, however, feared rooting a person’s conduct towards others in his own subjective feelings and making what is hateful to him the standard for his conduct towards others. There is always a danger that a person might become hardened or insensitive to being shamed or cursed after repeated instances, and thus less sensitive to the need not to humiliate or curse others. Therefore, said Ben Azzai, “in the image of Hashem was man fashioned,” is a more all-encompassing source for our duties to our fellow men.

Although both verses seem to apply exclusively to relationships between man and his fellow, Rashi in Gemara Shabbos (31a) points out that Hashem is also referred to as “your friend,” and one must also relate to Him in peace and harmony. In addition, the relationship between one’s soul and body must be harmonious. “Love your friend as yourself” thus applies equally to all relationships: between man and God, between man and man, and between man and himself. It thus encompasses the entire Torah.

There are two reasons for the derech eretz the Torah requires us to show others. One is communal; the other focuses on the individual. The first arises out of the desire to bring peace and harmony to the world; the second because each human being intrinsically deserves the respect and honour befitting one created in the Divine Image. On the one hand, the Torah is concerned with the individual and the development of the Divine

Image within them; on the other hand the Torah is concerned with the community, with the social interactions between people.

At times, these two concerns are harmonious: what is good for the individual is good for the klal and vice versa. But there are times when these concerns are in conflict, and the individual’s needs conflict with those of the community. Sometimes the community must yield to the individual, and sometimes the individual must sacrifice for the community. This balance between individual and community is crucial to a proper observance of the Torah and a development toward perfection.

In Parshas Kedoshim, there are a series of mitzvos which highlight the importance of the individual, while at the same time not losing sight of the importance of the individual as a part of the klal. On the one hand, the klal does not become the supreme value, robbing the individual of his intrinsic importance. At the same time, the individual must recognize that he does not exist in a vacuum, that he is a member of society whose actions profoundly affect others.

The Torah exhorts us, “Do not spread gossip.” Respect the privacy of the individual. And likewise, “Do not stand by with respect to your friend’s blood” - be willing to exert efforts to save the life of a fellow Jew, for every Jew is an entire world.

At the same time, do not lose sight of the equal importance for unity and interaction. Thus, “Do not despise your brother and distance yourself from him by harbouring negative feelings in your heart, thereby causing division in the common soul that binds all Jews. Likewise, the Torah continues with a command to recognize our responsibility to others by reproving them when necessary.

The command, “Do not take revenge” also forces us to recognise the communal nature of the Jewish people. The Yerushalmi compares taking revenge on a fellow Jew to one who accidentally strikes his left hand while hammering and then takes the hammer into his bruised left hand and strikes his right hand.

Now, we can understand the necessity for two sources in the Torah for deeds of loving-kindness. On the one hand, one must do kindness out of a recognition of the intrinsic value of a fellow Jew, who is a reflection of the Divine Image. And, in addition, one must also consider the ramifications of his actions on society, and do kindness to promote peace and harmony on a communal level.

Both of these aspects are fundamental and crucial to the proper service of Torah. The students of R’ Akiva - despite learning from their teacher that loving one another as themselves is the basis of the entire Torah - failed to adequately honor the Divine Image in each other or acknowledge one another as partners in developing society.

Our mourning over their deaths during this period reinforces our recognition of respect for our fellow man as the basis of our relationship with Hashem. We must appreciate our own individual worth as human beings created in Hashem’s image, as well as the intrinsic worth of all our fellow Jews. At the same time, we must also recognize the equal importance of the klal and our need to unite peacefully and harmoniously into a cohesive community.

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NWHY SHOULD YOU FEAR YOUR PARENTS?Rabbi Alan LewisEdgware Yeshurun

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The third verse of this week’s parsha tells us, ‘Every man: Your mother and your father you shall fear and My Sabbaths you shall observe – I am Hashem your G-d.’

In his Sefer Hamitzvos the Rambam writes that the above passuk is commanding us to revere our parents. A person should conduct him or herself with their mother or father in a manner of one who is fearful of being punished by a king. When a person comes to walk with his parents he should do so in a fashion that he is scared that he might come to do something that would upset or disgust them. It is through such behaviour a person will come to fulfil the mitzvah of ‘Every man: Your mother and your father you shall fear.’

Why should it be that the degree of reverence that we should have for our parents should be like one who is in a state of terror before a king who is about to exact a harsh punishment?

The Divrei Yosher explains that the major principle behind the mitzvah of fearing the Jewish king is the importance of the king of Israel to guide and direct his people, with all his power, in the ways of the Torah. This happens to be the true goal of a Jewish king. In the Mishnah Torah the Rambam explains (in Hilchos Melochim 9:4) that the barometer that will demonstrate whether the Melech Hamoshiach has arrived is, ‘If a king from the House of Dovid, who is guided by the ways of the Torah and who is involved in mitzvos according to the Written and Oral Torah like King David, will arise within the nation of Israel; and this king will coax and encourage all of Israel in the pathway of the Torah and its commandments then this will be a clear indication that the Melech Hamoshiach has come.’

In comparison the Torah obligates fearing of one’s mother and father in a similar fashion since the whole parental role is to direct children in the ways of the Torah and the fear of Hashem. It is through this influence that a child will come to fear being punished by his parents. With all their power and persuasion parents should pull their children away from those actions which are prohibited by the Torah and force them as much as possible in the ways of the Torah and the fear of Heaven.

In the Medrash Yalkut Shimoni on Parshas Vayaishev the

Medrash describes how on the day that Yosef Hatzadik came

into Potiphar’s house to do his work he was on the verge of

succumbing to the temptation of sinning with Potiphar’s wife

when, according to Rebbi Chiya Yosef, he saw an apparition of

the face of his father which cooled down his desire to commit

this aveirah. However according to Rav Huna, Yosef saw the

appearance of his mother which quelled his desire The Divrei

Yosher explains that this shows that the vision of seeing the

images of his father’s and his mother’s faces created a fear and

dread inside Yosef that prevented him from sinning.

We can now understand that when the sedra begins with

the words ‘Kedoshim tiheyu’, ‘You shall be holy’’, (which Rashi

explains to mean that a Jew should separate himself from

promiscuity) why the Torah afterwards brings to our attention

the mitzvah of fearing one’s parents. For through fulfilling this

mitzvah of revering one’s mother and father a man can guard

himself from immorality, as we find with Yosef Hatzadik.

Leading by example parents can instil a fear in their children

for not following the path of the Torah. How many times in the

past have we heard the sentiments of a son or daughter who

refused to marry outside of the Jewish people because of the

dreadful spectre of what it could do to their parents?

Some of us might have grown up surrounded by family and

friends who lived with the contradiction of being in shul on

Shabbos morning and then frequenting the terraces of the

football grounds of Old Trafford, Maine Road, White Hart Lane

and Brisbane Road on a Shabbos afternoon. Yet somehow despite

being so obsessed with our football team, we were more obsessed

with complete Shabbos observance. More often than not this was

due to the unswerving influence of a father and mother who, not

by telling their children that they must keep Shabbos, but rather

creating the special Shabbos atmosphere at home, that ensured

the fear of desecrating the Sabbath day.

To fear parents because of the Torah value system that they

have drilled into our hearts through the power of influence, is

testimony to how well a mother and father have brought up their

descendants.

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3. How many of the mitzvos in Parshas Kedoshim do we come across in day to day living?

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AHUNDERSTANDING THE OMER

Rabbi Yehonasan GefenRabbi for Keter HaTorah

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On the second day of Pesach, we are commanded to bring the Omer, a barley offering, in the Beis HaMikdash. The Torah further instructs us to count forty-nine days from this offering until the day before Shavuos.

Rav Yosef Salant, zt”l, in his work Be’er Yosef, asks a number of questions about the Omer.1 Among them, he notes that the Omer offering was the same volume as the other Minchah offerings: a tenth of an eiphah.2 Yet it is the only such offering described by the name “Omer” as opposed to simply as “a tenth of an eiphah.” What is the significance of this name? In addition, the Sefer HaChinuch states that the purpose of sefiras haOmer (counting the Omer) is to count toward the day of matan Torah (the giving of the Torah), Shavuos. We count to demonstrate our excitement about reaching this holy day.3 Rav Salant points out that it is difficult to see any specific connection between the Omer and the giving of the Torah. Rather, it seems that there were simply forty-nine days between the two events, and we count from one toward the other. Is there a connection between the seemingly separate occasions of the Omer offering and Shavuos?

Rav Salant answers the first question by noting that the other time the word omer is used in the Torah is with regard to the manna, which the Jews received in the desert. In parashas Beshallach, the Torah states that Hashem commanded them to gather from the manna “an omer per person.”4 The Midrash also connects the Omer offering with the manna. It tells us that this offering was the Jews’ way of thanking Hashem for the manna. Rav Salant explains that during their time in the desert, the Jews did not have to exert any effort in order to attain their sustenance. The manna came directly from Heaven without any input from the people. Furthermore, no matter how much manna a person tried to gather, he would never be able to take more than he was allotted; rather, he would receive exactly what he needed. Because their sustenance was provided, the people were free to involve themselves in learning Torah and other forms of serving Hashem.

However, when the Jews entered Eretz Yisrael, the manna stopped, and they had to earn a living through physical effort. With this change came a new danger: When a person’s toil bears fruit, his trust in Hashem may weaken, and he may attribute his success to his own hard work. To prevent this from happening, the Torah gave us the Omer offering. We offer the first produce of the season to Hashem, acknowledging that only He—rather than our own efforts—is the Source of our sustenance. By connecting the Omer to the manna through the same unit of volume, the Torah stresses that in truth there was no essential difference in how we attained our food in the desert and in Eretz Yisrael. Just as Hashem fed us in the desert, He was the Source of our sustenance once that miraculous period ended. The only difference was that now we no longer merited open miracles, so we had to exert a measure of physical effort in order to make a living.

1 Rav Yosef Salant, Be’er Yosef, parashas Emor, pp. 48–55. 2 An eiphah is a dry measure equivalent to the volume of 43.2 average eggs. 3 Sefer HaChinuch, mitzvah 306.4 Shemos 16:16.

The Be’er Yosef adds a beautiful proof of the connection between the manna and the Omer. According to the Gemara in Kiddushin, the manna stopped falling when Moshe Rabbeinu died, but the people continued to eat what remained until they entered the land on 16 Nisan.5 We bring the Omer offering on that very date! Thus, every year, we begin counting the Omer on the day the manna stopped to further teach ourselves that the sustenance represented by the Omer is a continuation of the sustenance epitomized by the manna.

Rav Salant then explains the connection between the Omer and Shavuos. Thus far, we have see how the Omer teaches us that our livelihood comes from Hashem. However, such an awareness is not sufficient. We must also realise that earning a living is not an end in itself, rather, it is a means to a greater end: having enough peace of mind that we can focus on serving Hashem without being overburdened by concerns about our livelihood. In this vein, the Torah connects the counting of the Omer to Shavuos to teach us that the purpose of the sustenance symbolized by the Omer is to take us to matan Torah, to enable us to learn and live the Torah. Thus, for forty-nine days we count the Omer, infusing ourselves with the realization that Hashem is the Source of our livelihood and that, moreover, He acts as that Source to enable us to get close to Him through learning and observing His Torah.

The lessons of the manna have had great relevance throughout Jewish history. In the time of the prophet Yirmeyahu, the Jews had made working a greater priority than learning Torah. Yirmeyahu exhorted them to make Torah study their main focus. They replied by claiming that they needed to work in order to survive.6 He responded by bringing out a jar of manna stored in the Beis HaMikdash.7 He showed them that Hashem has many ways of providing man with a livelihood and that one should realize the futility of concentrating on his physical sustenance to the exclusion of his spiritual well-being.

We no longer have that jar of manna to arouse us, but we still have the mitzvah of counting the Omer. It stands as a constant reminder that there is no benefit in making more than a reasonable effort to support ourselves, because ultimately Hashem is the sole Provider of our livelihood. Moreover, it teaches us that He provides for our needs so we can focus on the main avodah of growing closer to Hashem.8 These lessons apply differently to each individual. The amount of time one should spend working, learning, and being involved in other spiritual pursuits varies from person to person. However, during this period of sefiras HaOmer, each person should make his own accounting of the balance of his involvement in physical and spiritual matters. Does he work more than necessary? In his spare time, does he focus on spirituality or bring his work home with him? By asking such questions, a person can internalize the lessons of the Omer.

May we all merit a livelihood without difficulty and ample opportunity to grow closer to Hashem.

5 Kiddushin 38a.6 One commentary writes that this incident occurred in a time of famine.7 See Shemos 16:32, where Moshe instructs Aharon to place this jar in the Mishkan in order to

remind future generations of the lessons of the manna. Rashi cites this incident with Yirmeyahu in his commentary on that verse.

8 In this vein, Rambam explains that all the physical blessings promised in the Shema for observing the Torah are not the ultimate reward. Rather, Hashem rewards us by providing for our livelihood, so we can focus on spirituality. The true reward for doing mitzvos is the opportunity to do even more mitzvos.

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WAIT FOR THREE YEARS TO CORRECT ADAM’S SIN OF NOT WAITING THREE HOURSRabbi Yissochor FrandMagid Shiur, Yeshivas Ner Yisroel, Baltimore

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In Parshas Kedoshim, the Torah introduces the mitzvah of orlah for the first time. “When you come to the Land and plant any food tree, you shall treat its fruit as orlah; for three years it shall be orlah to you, they shall not be eaten.” [Vayikra 19:23] The halacha is that if one plants a tree and the tree produces fruit during the first three years of its growth, those fruits are forbidden to be eaten. They are known as “orlah”.

A possible rationale for this mitzvah is suggested by the Rambam in the Moreh Nevuchim. The Rambam comments that in Biblical times, it was common for sorcerers and priests to come and bless newly planted trees so that they should produce good and bountiful fruit. The first fruits produced were in turn offered to idols as an expression of thanks to the gods for a successful crop. The Rambam writes — to preempt such pagan practices, the Torah says that for the first three years, we are not even allowed to use these fruits.

The Ramban, in his Biblical commentary, writes that the reason for the mitzvah of orlah becomes evident in light of the companion mitzvah of Neta Revai — the growth of the plantings on the fourth year. The halacha is that following the three years of forbidden orlah fruit, the fruit of the fourth year is taken to Jerusalem and eaten there. Only in the fifth year and beyond is the farmer allowed to consume his fruits himself at home.

The Ramban explains that typically it takes a while for a newly planted fruit tree to produce robust fruit. For the first three years, more often than not, the fruit — if any — that grows on trees is of inferior quality. Since the Torah wants the first fruits which are eaten in Jerusalem (with the sanctity of ‘neta revai’) to be good and delicious fruits, in order to give those forth year fruits the status of “first fruits,” it is necessary to forbid the produce of the first three years.

The Medrash offers an entirely different reason, like neither that of the Rambam or the Ramban. The Medrash notes that immediately following the prohibition of orlah (and the related laws of the fourth and fifth year fruits) [Vayikra 19:2three-25], is another prohibition — that of “Eating upon blood” [ibid. 19:26].

Literally, the words “Lo sochlu al ha dam” mean, “do not eat on the blood” but there are actually a variety of different prohibitions that are learned out from this pasuk. One such prohibition that Rashi brings is that we are not allowed to eat from an animal until its blood is completely drained out. What is the significance of the juxtaposition of the laws of orlah and the law of “Lo sochlu al ha dam”?

The Medrash states that the mitzvah of orlah is trying to teach us something that is very important in life — patience. Sometimes we are chomping at the bit to do something. We want it right away. This is the significance of the prohibition of

“Lo sochlu al ha dam”. It is addressed to those people who cannot even wait until all the blood is drained out before wanting to eat the meat. The Torah tells them to slow down — do not consume the meat while there still is blood within it.

In order to instil in us this concept that we need to be patient and that we cannot always get what we want as soon as we want it, the Torah writes the prohibition of orlah here. The Ohr HaChaim haKodosh — both in this Parsha and in Sefer

Bereshis — makes note of the Al-mighty’s command to Adam: You may eat of any tree in the Garden. But then the Torah says that Adam was not allowed to eat from the Tree of Knowledge (Eitz haDaas). How does that fit with the explicit permission to eat “from any tree of the Garden”?

The Ohr HaChaim (based on the Medrash) says an amazing thing. Adam could have eaten from the Tree of Knowledge as well. However, the permission to eat from that tree was only on Shabbos. In fact, the Ohr HaChaim says he was supposed to go ahead and make Kiddush on Shabbos from the wine made from the grapes of the Eitz haDaas. His sin was merely that he jumped the gun. The world changed forever and ever because of that hastiness on his part.

A student of the Ariza’’l points out that the prohibition to eat from the Tree of Knowledge was given on the ninth hour of the Sixth Day of Creation. Rather than waiting just three more hours, Adam ate from it right away. The Kabbalistic works explain this is why orlah is prohibited the first three years. Since the first man could not wait three more hours, the Torah gives us a lesson in waiting — three years to atone for the sin of Adam not waiting three hours!

The Chasam Sofer asks, “What was his rush?” More to the point, if in fact on Shabbos, this same tree would have been permitted, how could it be so terrible if he ate it a couple of hours earlier? The Chasam Sofer explains that when Adam was created, he did not have an Evil Inclination (Yetzer haRah). There was no “fight”. There was no struggle with conscience. Adam just naturally did that which was good. He knew that when he would eat from the Eitz haDaas, life would change:

“You would be like Elo-him who knows good and evil.” He would have free choice and could choose good or evil, which is ultimately the purpose of human beings in this world — to choose the good.

Adam’s attitude was “I so much want to do the Will of G-d out of my own free choice that I cannot wait for this opportunity.” However, the Al-mighty knew better. He knew that in order to choose the right decisions and to choose good rather than evil, Adam still needed another element — that was the sanctity of Shabbos. Had Adam waited those three extra hours and had gone into Shabbos suffused with the sanctity that Shabbos provides, he would have been able to withstand the temptations of life. This is what the Almighty wanted. That is why the Tree of Life suddenly became permitted on Shabbos.

We asked, “What changed (after those three hours would have passed)?” What changed is that Adam still needed a component — kedushas Shabbos. He did not have that yet. He was not strong enough to resist.

By analogy, when one pours concrete to set a beam that will hold up a building, one must wait until the concrete dries and hardens in order to rely on its strength. If one starts putting weight on the beam before the concrete settles, the structure will collapse. This is just an example, but it helps us understand the situation with Adam at that moment. He was almost perfect. The Almighty wanted to be able to give him bechirah chofshis [Free Choice] to choose good over bad, but he needed for the concrete of his personality to set. Adam needed to become stronger and that strength was going to be given to him through kedushas Shabbos. However, Adam could not wait. It was for the best of reasons, but he did not wait. He ate from the tree prematurely and unfortunately, the world changed forever for the worse.

As a ‘tikun’ [correction] for that, as a way to learn the lesson of “A thing in its proper time — how good” [Mishlei 15:23], the Torah gives us a prohibition called orlah. For three years, WAIT. The lesson of orlah and the lesson of “Lo sochal al ha dam” is WAIT. Not everything needs to be enjoyed or taken as soon as it is physically available. As a ‘tikun’ for Adam, for the three hours he could not wait, we keep the mitzvah of orlah for three years.

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5. What is the connection between Parshas Acharei-Mos and Parshas Kedoshim?

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Sefiras HaOmer – Forbidden Activities

The Omer was a Korban Mincha (meal offering) made from finely sifted barley flour mixed with olive oil, which was brought to the Mizbeiyach on the second day of Pesach. The Omer is an essential part of our preparation towards receiving the Torah on Shevuos, because we count sefiras haOmer every night until Shevuos. The question is what is the connection between the Omer and Shevuos?

The Medrash (Vayikrah 2) teaches that Hashem told Avraham about sacrifices, and the forgiveness that the sacrifices brings, but He didn’t tell Avraham about the mincha offering, because Avraham couldn’t understand how such an inexpensive and unimpressive offering could bring forgiveness. It is The Omer is even less valuable than the usual korban mincha, because it is made from barley, which is usually for animal fodder. Yet Hashem accepts it as a korban.

This represents Hashem’s appreciation for all our deeds, regardless of how unimpressive and imperfect they are. It likewise represents Hashem’s appreciation for the people who do these deeds.

During the days of sefiras haOmer, a great tragedy befell the Jewish people. Almost all of the 24,000 students of Rabbi Akiva died between Pesach and Shevuos.1 In fact, some write that these days are actually days of judgment for the reshaim in gehenom, others writing that these are days of bad decrees for the Jewish people for hundreds of years. 2

The minhag is to observe some aspects of mourning during this period (there are different minhagim as to when one should observe this period of mourning, for example, some people observe it from pesach until lag b’omer, others, from Rosh Chodesh, etc. To discuss the various minhagim is beyond the scope of this article).3

Although these minhagim are not clearly listed in the Gemarah, they originated around the time of the Gaonim. Below is a summary of the most common halachos.

 We do not make weddings during this period. Engagements are permitted.4 Social gatherings are permitted. One who observes one sefira period of mourning may attend a wedding of someone who observes a different period of mourning.5

 Haircuts and shaving are not allowed. Combing ones hair is permitted. Trimming one’s mustache is permitted, if it interferes with one’s eating. One who finds it necessary to shave for work or business purposes should discuss it with his Rav.

 Cutting nails is permitted.6

1 Gemarah Yevomos 62b.2 Aruch Hashulchan 498.3 Shulchan Aruch 498:1.4 Mishnah Berurah 3.5 Iggros Moshe 1:159.6 Kaf Hachayim 16.

 The accepted minhag is that one may wear new clothing during this period, although some have the custom not to7.

 Most Poskim allow one to make a shecheyanu during this time (unlike the three weeks).8 Others prefer the beracha be made on Shabbos.9

 Dancing and Music is forbidden during this time, including non-live music.10 Many hold that since many of the accapellas available today sound almost like normal music it is not within the spirit of the law, nevertheless there are those that allow it. One should consult his own Rav for his personal ruling11.

 In cases of genuine need, one may listen to music to calm themselves or their children down (for example, when travelling), especially when it is the slow type. One may listen to music to keep themselves awake whilst driving. Listening to kid’s CD’s, the music on the phone while on hold, and the music played in a waiting room is all permitted.

Q. Is it permitted to go swimming or on trips during this time?

A. Yes.12 Some suggest that exciting trips be left until after this period.13

Q. May one change his minhag (i.e., keep a different part of the sefira) from year to year?

A. According to some Poskim, one may change his minhag from year to year without התרת נדרים (annulling vows)14. Others say that it is only permissible to do so in case of necessity, with 15.התרת נדרים

The Gemarah teaches us that the reason the students died was because they didn’t honour one another.

During the days of sefiras haOmer, we mourn their deaths, and we try to learn from their mistake and try to correct it. We try to honour others, even when it seems to us that they are unimportant. We try to remember that every person is unique and precious before Hashem. This is especially the case in our generation, the generation before the arrival of Mashiach, when darkness covers the earth. In our time, every believing Jew is infinitely special and beloved to Hashem. Rebbe Yisrael of Ruzhin said that in the generation before Mashiach, any Jew who truly believes in Hashem will be considered as precious in Heaven as the greatest of past tzaddikim. When observing the above halachos, let us remember the reason behind them, and improve the way we act towards our friends and family.

7 Mishna Brura 493:28 Mishnah Berurah 2, Kaf Hachayim 4.9 Shevet Haleivi.10 Mishnah Berurah, Aruch Hashulchan, Iggros Moshe 1:166.11 Shevet Haleivi, Rav Nissim Karelitz.12 Orchos Rabbeinu 2, page 95.13 Iggros Moshe.14 Iggros Moshe 1:159.15 Rav Ahron Kotler zt”l.

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E 6. What is a mitzvah in Parshas Kedoshim that stands out as being more central than others?

EasyG

iving – פתוח תפתח את ידך

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

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A PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL OBLIGATIONS, MITZVAS TZEDAKAH AND MA’ASER KESAFIMExcerpts from the sefer Easy Giving / פתח תפתח את ידך (which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from sefarim shops in NW London. Contact us at info@tzedokoh.co.uk

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In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedokoh. In Section B, we focused on the mitzvah min hatorah of tzedokoh, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedokoh including the obligation not to ignore the requests of an oni. In Section C, we discuss the laws relating to the custom of ma’aser kesofim - donating 10%-20% of your income, the two primary sources as well as the ma’aser kesofim income and expenditure calculations. We then enumerated the four categories for distribution, in order of precedence: - 1) tzedokah & Torah support for aniyim, 2) chesed (non-aniyim / good causes), 3) other mitzvos and 4) restricted uses. In the final chapter below, we discuss various aspects of obtaining personal benefit from ma’aser kesofim distributions.

Section C - Ma’aser Kesofim Chapter 9 - Allocating Funds for Category 4: Restricted Uses

F. Yeshiva and seminary fees.1. Some poskim hold, hold that you may pay yeshiva fees from

ma’aser kesofim, as once your son is able to learn Torah Shebiksav, you have fulfilled your chinuch obligation. However, this leniency is granted only when your finances are heavily strained, and without it, you would not be able to pay full fees. Please ask a sha’aloh prior to paying these fees out of your first ten percent of ma’aser.

2. Similarly, subject to the above qualifications, a father may use ma’aser funds for his daughter’s seminary fees.

3. However, even if you do use ma’aser funds you may not pay all the fees using these funds, as you would need to deduct the costs you would have incurred keeping your child at home, such as food and lodging.

G. Shul fees and voluntary donations.1. Ma’aser funds may not be used for a shul which sends out

membership and seat invoices, since you receive personal benefits (of a known market value) from being a member and using the seat.

2. Furthermore, once you are invoiced and there is an obligation to pay the shul fees, then this would be considered a debt, and ma’aser funds may not be used to pay debts.

3. Voluntary donations to the shul, for example, mi shebeirach or bedek habayis, may be included in your ma’aser donations, provided you had the intention of using your ma’aser funds prior to taking on the obligation.

4. Voluntary donations to a shul welfare fund is a fulfilment of Category 1 – Tzedokoh.

Chapter 10 – Obtaining Benefit from Ma’aser KesofimA. General rules.

1. According to most poskim you may receive benefit from your ma’aser donations.

2. According to other poskim there are certain exceptions. For example:

a. If you make a simcha using equipment or a hall provided by a gemach, you may not use ma’aser funds for any obligatory charge by the gemach, as this is a service which you are purchasing.

3. One may use ma’aser funds to pay for a ticket or a contribution to a yeshiva or seminary fund raising dinner. This is because there is no obligation to attend. However, you should subtract the

value of the meal provided, as this is a service which you would otherwise have paid for.

4. Regarding lottery tickets which are purchased from ma’aser funds and win a prize, there are three opinions:

a. Some say that the winnings go back into your ma’aser kesofim account.

b. Others imply that you may keep the winnings, as long as you give ma’aser on the winnings, as this is a new income.

c. Another opinion states that one must return the winnings to the institution which organised the lottery.

To Be Continued ....

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

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.

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HIS IT PERMISSIBLE TO DAVEN OPPOSITE A WINDOW?Rabbi Dr Julian ShindlerDirector of the Marriage Authorisation Office, Office of the Chief Rabbi

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The Shulchan Aruch1 rules that a person should not daven directly behind his Rav, The source for this is a Gemara2 which records this din in the name of Rav, as reported by Rav Yehudah. Rashi reasons that Rav disapproved of such behaviour on the grounds that it is ‘showy’ or arrogant. Tosfos suggest a different reason – that during the Amidah, when one has to bow at certain points, it might appear to onlookers as if one is worshipping his Rav3.

In a similar vein, another passage in the Gemara4 describes a several examples of other behaviours to avoid. For example, if one’s purse/wallet opened and money fell to the ground in front of an idol, one is forbidden to bend down to pick it up lest this be construed as bowing to the idol5. Rashi, in this instance, explains the prohibition on the grounds of chashad – that people will suspect him of doing an aveirah.

In the previous halachah6, the Shulchan Aruch disapproves of individuals who daven facing a curtain decorated with embroidered objects or a wall that has pictures on it. If this is unavoidable, they should close their eyes while davening. By extension, says the Rema, (quoting the Mordechi) one should not have illustrations in a siddur lest this proves distracting.

On this point, Baer Heiteiv7 cites a Teshuva of the Radvaz (Rabbi David ben Zimra – 16th century Egypt/Safed)8 who was consulted by a community whose synagogue was being renovated by an affluent and influential Jew and who were unhappy with his wish to have an embossed marble carving of his family’s coat of arms placed above the Aron Hakodesh. In the course of his reply, Radvaz refers to the prohibition of davening behind one’s Rav, mentioning the reason recorded by Tosfos (above). By extension, he also rules that it is forbidden to daven opposite a mirror lest people suspect a person of bowing to his own image.

או"ח ס' צ: כד 1ברכות כז: 2תוס' ד"ה 'ולא' 3עבודה זרה יב. וע' רמב"ם משנה תורה הל' עכו"ם ג: ח 45 It is however permitted to retrieve the money in a manner which

does not entail bowing to the idolשם ס' צ: כג 6ס"ק (ל) שם 7שו"ת רדב"ז ח"א ס' קו 8

The Machatzis Hashekel9 notes that the Elyah Rabbah10 cites this decision of the Radvaz with respect to davening in front of a mirror and adds a further concern that doing so would inevitably be distracting and thus disturb a person’s concentration. Both reasons are also brought by the Mishna Brura who rules that it is forbidden to daven in front of a mirror.11 It should be noted that these concerns appear to relate specifically to Tefilah – ie when davening the Amidah – as this involves bowing at specific times and also requires sustained kavannah.

So what is the halachah vis a vis davening in front of a window?

Several acharonim have considered whether or not davening in front of a window is problematic as it is often the case that a feint reflection of oneself can be seen. On this point, the analysis of Rav Shmuel Halevi Wosner zt’’l is instructive.

Rav Wosner12, was asked specifically about the permissibility of a shaliach tzibbur davening at an omud which had the words תמיד לנגדי ה' embossed in gold letters שויתי in front of him. The arrangement was such that his image could be partially seen in the reflection from these letters. In his reply, Rav Wosner argues that it is unnecessary to be stringent with respect to this, because the Radvaz and other poskim specifically prohibit davening in front of a mirror whose purpose and design is to reflect an image, which is not the case with these gold letters. The author of Ishei Yisra1el13 understands this response to imply that Rav Wosner is inclined to leniency in respect to davening in front of anything that reflects other than a mirror. This would include a window since the primary purpose of a window, as opposed to a mirror, is to transmit light rather than to reflect back an image. This leniency however, may be less justifiable at night time or where there is something dark behind the glass.

To appreciate this better let’s consider some basic physics. Standing directly in front of a sheet of glass, and applying Fresnel’s equations14, the reflectance off the glass will be in the region of 4 – 8%. Accordingly, the vast majority (>90%) of any light reflected from oneself will pass through the glass. In daylight conditions, this means that the feint image that is reflected back to the observer will be swamped by 92- 96% of transmitted, partially-scattered light coming through the window from outside. Under these conditions, the concern that others would suspect a person of bowing to his/her own image is remote and can be disregarded. Likewise, the risk of such a weak image disturbing one’s concentration is slight. Furthermore, this can be easily avoided – either by looking at one’s siddur, by looking down (as one is supposed to do during the Amidah), or by closing one’s eyes. At night or with a dark background behind the glass, however, any reflected image, though still only quite weak, would be somewhat more noticeable as it would be suffused with very little, if any, incoming, transmitted light.

The above generalisation should apply in most circumstances, but there will be exceptions. Two examples will illustrate this.

1) If the window pane has an irregular surface so that it produces a very diffuse image, one would not need to be stringent at all, even at night time.

2) In today’s context of heightened security, the outside of the windows of many communal buildings have a reflective film applied to enhance privacy and obscure the view of outsiders looking in. With this arrangement, the percentage reflectance will be significantly higher – possibly up to 30%, thereby producing a much stronger image. Arguably, in these circumstances, there would be more justification for stringency, even under daylight conditions.

מחצית השקל או"ח ס' צ ס"ק (לז) 9אליה רבה או"ח ס' צ סעי כד 10משנה ברורה (שם) ס"ק (עא) 11שו"ת שבט הלוי ח"ט ס' כא 12אשי ישראל פרק ט' סע' כה בהגה (סו) 1314 See for example:

https://en.wikipedia.org/wiki/Fresnel_equations

Riddle AnswerIn Vayikra 19:19 it says the word

Kilayim a masechta in seder zeraim the Aramaic translation is Eruvin a

masechta in seder moed.If you think I have missed any off any or wish to make any other observations/comments please

feel free to email me direct on bkahan47@yahoo.co.uk

1. Parshas Kedoshim, according to the Sefer Hachinuch, has fifty-one mitzvos. These consist of thirteen positive mitzvos and thirty-eight negative mitzvos. Forty of them apply nowadays and the majority of them equally apply to women.

2. Poor people usually are left to their own devices in society. However, the Torah requires every Jew to fell responsible to assist their poor brethren. This is seen elsewhere with the requirement of Maaser money, a tenth of one’s income to be given to the poor. We find in Parshas Kedoshim caring for the poor in different ways. This is found by the farmer when collecting his produce. (The first three years he must leave alone the produce, known as Orla (ibid, 19:23) and the fourth year takes it to be eaten in Yerushalayim (ibid, 19:23-24). He must not have grafted any produce (ibid, 19:19).) The farmer must leave a corner of his field and vineyard for the poor (ibid, 19:9-10). When cutting the produce and some fall down, if it is one or two stalks of produce, or one or two grapes, then he must leave it for the poor (ibid, 19:9-10), while if it is three or more the owner can take them for himself. All these come with a positive and negative mitzva.

3. On a day to day basis we come across lots of mitzvos mentioned in Parshas Kedoshim. For those with parents, there is the positive mitzva to fear them (Vayikra, 19:3) and not curse them (ibid. 20:9). When shopping or somewhere other than your house, to resist the temptation of stealing (ibid. 19:11) or extorting (ibid. 19:13). When asked for advice, to not intentionally give bad advice or assist a friend doing a sin (ibid. 19:14). Instead a real friend will rebuke him gently and not embarrass anyone (ibid. 19:17). Be careful not to take revenge or even bear inside a grudge (ibid. 19:18) or speak badly about other people (ibid. 19:16) but instead be Dan Lekaf Zechus, judge them favourably (ibid, 19:15). Also, not to hate them (ibid. 19:17) but instead to love every other Jew (ibid. 19:18). Not to be badly influenced by the gentile environment and follow their customs (ibid. 20:23). To stand up respectfully for elderly and scholarly people (ibid, 19:32).

4. This is the mitzva of shikcha whereby simply forgetting the bundle in the field already changes ownership from the field owner to the poor people!

5. Rabbeiny Bechaye says that after saying the forbidden relationships Parshas Kedoshim starts of saying to be careful to do what is allowed and this will result in kedusha, holiness.

6. Rashi (19:18) brings that Rabbi Akiva says that the mitzvah of “Loving your friend like yourself” is a rule in the Torah.

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