The Beginning And The End Of The Torah

The first letter of the Torah is ב (beis), as it begins בְּרֵאשִׁית. The last letter of the Torah is ל (lamed), as it ends ישראל. Therefore, frontwards, combining the beis and lamed the word emerges as בל “not to.” Starting from the end of the Torah backwards, the word spells לֵב “heart.” The message is that one must start the Torah with בל “not to,” keeping in mind the boundaries of morality; of what is permitted and prohibited. Only after mastering these aspects of obligatory behavior can one enter the realm of לֵב “heart,” to approach G-d with an all consuming heart of love.

Rabbi Binyomin Adler – The Serpent

The Torah commences with the story of creation. Light and darkness, heaven and earth, vegetation, animals and finally man is created. After all this grandeur, Adam and Chava sin, as the Serpent seduces Chava to eat from the Tree of Knowledge of Good and Bad, and this is the catalyst for the death of mankind. The episode of a snake engaging in dialogue with a human appears to be more for the science-fiction thrillers, and indeed there is a debate as to who this Serpent was. There are opinions that maintain that the Serpent was really Satan riding on the Serpent and the classic commentators refer to the Serpent as the Evil Inclination.
What lesson can we gain from all this? Certainly the most obvious lesson is that when HaShem instructs someone to do something, he must follow HaShem’s instructions or pay the price. Yet, there is another lesson to be learned from the incident of the Serpent. The Gemara (Sanhedrin 59b) states that woe to mankind that the Great Serpent was lost from the world. Had Adam and Chava not sinned, every person would have two Serpents that would fetch precious stones and do one’s gardening. Indeed, the Serpent had great potential, but Adam and Chava succumbed to the unsavory side of the Serpent. Yes, even the Evil Inclination can be used to serve HaShem, as the Gemara derives from the words (Devarim 6:5) וְאָהַבְתָּ אֵת יְה-ֹו-ה אֱ-לֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ, you shall love HaShem, your G-d, with all your heart, with all your soul, and with all your resources. With all your hearts, the Gemara (Brachos 54a) states, means to serve HaShem with the Good Inclination and the Evil Inclination. The message of the Serpent, essentially, was, “I’m not necessarily bad, it all depends on how you use me. Precious stones and a beautiful garden to serve HaShem? Coming right up. Eating the forbidden fruit because I say you should? Now I got you.”
HaShem created a world where are serpents lurking everywhere, often disguised as the colloquial relaxation, down time, chilling and other seemingly innocent pastimes. We can use these opportunities for spiritual growth, or Heaven forbid, for spiritual decline. HaShem punished the Serpent by cutting off his legs and giving him dirt to eat, truly a spiritual downfall. Let us use the lesson of the Serpent to increase our holiness and purity, and then we will merit the arrival of Moshiach Tzidkienu, speedily, in our days.

Rabbi Binyomin Adler – Kayin And Hevel

It Must Have Been Something


This week’s parsha discusses the creation of the world, and most important, the creation of man. The Torah describes the birth of Adam and Chava’s two sons, Kayin and Hevel, and the ensuing battle between them. Their struggle still reverberates amongst their descendants today. People are forever staking out their territory and determining their dominance over their fellow man.

The Rejection of Kayin’s Sacrifice

The incident began rather innocuously, when Kayin offered a sacrifice to HaShem, albeit an inferior offering, from the flax that he had cultivated. Hevel, however, offered a choice sacrifice, from the first born and the choicest of his sheep. HaShem rejected Kayin’s sacrifice but accepted Hevel’s offering. Kayin was angry that HaShem found favor in Hevel’s offering, and remained angry despite HaShem’s explanation. The narrative abruptly turns to a scene which takes place in the field where Kayin rises and kills Hevel. What happened between the time that the two brothers brought their sacrifices and the ensuing murder?

Various Opinions for why Kayin killed Hevel

The Midrash offers numerous points of view as to what occurred between Kayin and Hevel. One opinion offered by the Midrash is that Kayin and Hevel struggled over land ownership. A second opinion maintains that the two brothers were quarreling over who would have the Bais HaMikdash, the Holy Temple, built in their territory. A third opinion posits that Kayin and Hevel disputed the right to marry Chava, Adam’s first wife. This presupposes that Adam had subsequently married a second woman named Chava. The fourth and final opinion cited in the Midrash is that the first Chava had already died and Kayin and Hevel were arguing over who would marry the extra sister that was born to Hevel. What is troubling about the Midrash, however, is that all the opinions appear to ignore the original cause for contention. Kayin was upset because HaShem had rejected his offering and preferred his younger brother’s offering over his. Would this not have been sufficient reason for Kayin to kill Hevel?

Our dispute must certainly be valid

A rabbi once related that when he was first hired by a synagogue, he ambitiously took on the issue that seemed to be the most troubling issue in the community at the time. For many years, two of the wealthiest members of the community were not speaking with one another. Unexpectedly, the rabbi summoned the two adversaries to his office with the intent of getting to the root of their dissention. The rabbi questioned each of them as to what they thought the catalyst had been that led to the long-standing feud. To the rabbi’s surprise, neither man could recall the exact point in time when the feud began. However, they both insisted that “such a fight only could have occurred if there had been good reason for it.”

Sadly, people often have fallouts in their relationships because of “something that happened long ago,” but have a hard time explaining why it had such terrible repercussions. While the Torah omitted the actual dispute that occurred between Kayin and Hevel, the rabbis in the Midrash debated the nature of the quarrelling brothers’ discussion. It would seem that the Biblical omission and the sage’s elaboration demonstrate the idea that one can easily become embroiled in a dispute over trivialities. Clearly, something occurred between the brothers that instigated the tension. Nonetheless, they allowed the dispute to escalate to the point where the origin of the debate was irrelevant.

This incident is a lesson in how to maintain harmonious relationships with friends and relatives. While differences and disputes are sometimes inevitable, it is essential to recognize that what unites us is more important than what divides us.

The Shabbos connection

Throughout the week we are engaged in competitive and aggressive pursuits that at times can lead us to harbor feelings of animosity and ill-will towards others. Although we constantly seek peace and tranquility, it is only through the light of Shabbos that we can truly experience the serenity that we are seeking. Through the ideal peace that is reflected in the Holy Shabbos, HaShem should allow us to merit finding favor in His eyes and in the eyes of all of mankind.

Shabbos in the Zemiros

Kel Mistater

This mystical Zemer was composed by Avraham Maimin, whose name with the addition of chazak, is formed by the acrostic. Avraham was a student of Rabbi Moshe Kordevero, a member of the Kabbalistic school of the Arizal, and he lived from 5282-5330 (1522-1570 C.E.)

אֵ-ל מִסְתַּתֵּר בְּשַׁפְרִיר חֶבְיוֹן. הַשֵּׂכֶל הַנֶּעֱלָם מִכָּל רַעֲיוֹן, G-d conceals Himself in the beauty of secrecy, the wisdom hidden from all conception. Ultimately, HaShem designed a world where He favors secrecy. Rashi (Shemos 34:3) writes that after the Jewish People sinned with the Golden Calf, HaShem informed Moshe that the second Luchos would be given discreetly, as “there is nothing better than modesty.” Applying the concept of “just like He is (compassionate etc.) so too we should be, we can suggest that just like HaShem conceals Himself, so too we are required to act in a modest fashion.

Shabbos Stories

You should live long

The Torah Temima, zt”l, told the story of a certain elderly man named Reb Binyomin whom he had once met as a child. This Reb Binyomin was of exceedingly old age, and it was well known that he was not particularly cautious about getting chilled or overheated. In other words, he didn’t take the normal precautions that even younger people do to safeguard their health, much less the great care that is normally taken by the elderly. His acquaintances once tried to encourage him to take better care of himself, but to no avail.

Reb Binyomin responded, “Unlike other people, I am not concerned about such matters. People, for good reason, worry that they might get overheated or catch cold and die, but I am confident that the blessing that I was fortunate enough to receive from the Vilna Gaon, zt”l, will ensure me of a very, very long life.

“I was a little boy when the Gaon was still alive, and I used to go to pray in his Beis Medrash. One time, after the prayers, the Gaon paced the floor of the Beis Medrash sunk deeply in his thoughts. On that day, I too was pacing the floor deeply immersed in reciting Tehillim, and without realizing it, the Gaon and I ran right into one another. “I was completely dumbfounded that I had knocked into the holy Gaon, and stood there paralyzed in shock. Little did I realize that the Gaon could not move away from me either – because I was standing on his tzitzis! Eventually, the Gaon saw how confused and terrified I was and he had pity on me. He placed his hand on my shoulder and said lovingly, ‘You should live long, my son, but please…let my tzitzis go.’

“When the matter became known in the Beis Medrash and later in the city, people looked at me as if I was a rare find—a child that had been graced by the attentions and the blessing of the great tzaddik. My parents even made a great celebration that day and distributed charity to the poor!”

Not now and not in the future

While he was the head of the Bais din in Dreznitz (1794-1799), the Chasam Sofer was once passing through Pressburg on his way to Mattersdorf. He stopped in Pressburg to visit with Rabbi Meshulam Igra Tismenitz, who was the chief rabbi in Pressburg. As he approached the city, the Chasam Sofer was in doubt whether he should pronounce the bracha of shechalak michachmaso liyiraiav, blessed is the One Who bestowed from His wisdom on those who fear Him, upon seeing the venerable sage, who was undoubtedly one of the leading Torah luminaries of the generation. The nature of the doubt was that this Halacha of pronouncing this bracha is not cited by Rambam in his Yad Hachazaka. Some claim that the reason for this omission is that we no longer find men of the stature to which the Gemara refers to. On the other hand, the great Rabbi Meshulam Igra was an outstanding Torah sage, and perhaps the bracha was appropriate. As he approached the home of R’ Meshulam, Chasam Sofer decided that he would recite the passage of the Gemara verbatim. “Upon seeing a great sage in Israel, one should say, ‘Blessed are You, HaShem…’,” using HaShem’s name, and as he opened the door he finished off the blessing, “ ‘Who has conferred His knowledge upon them’ .” Then, to settle the mind of R’ Meshulam, who most certainly would be wondering about this pronouncement, Chasam Sofer immediately asked him why Rambam does not rule according to this Gemara. R’ Meshulam explained that Rambam includes in his Yad Hachazaka not only halachos that are practical in our days, but he even brings laws which will once again be practical when Moshiach arrives. This is why Rambam includes laws of Korbanos, etc. However, laws that do not apply now, and will not apply when Moshiach arrives are not included. When Moshiach arrives, we will merit techias hameisim, the resurrection of the dead, when our patriarchs will be with us, together with Moshe and Aharon. The Tannaim and Amoraim, who codified and edited the Mishnah and Gemara, will live in our communities. Rambam omits the bracha said upon seeing a great sage because in our days, we have no men of this stature, and in the days to come there will be so many of them, it will not be practical to say the blessing every day. Therefore, the halacha does not apply now, and it will not apply later, either. This is why this halacha, while it is correct, no longer has any application. (

No Falsehood Here

Rav Levi Yitzchak of Berditchev was known for his love and good will toward his fellow Jews always trying to assess the good in people rather than expose the bad.

Once on the Fast of Tisha BaAv he saw a Jew eating in a non-kosher restaurant. He tapped lightly on the window of the establishment and summoned the man outside.

“Perhaps you forgot that today is a fast day?” Rav Levi Yitzchak queried.

“No, Rebbe,” the man replied.

“Then perhaps you did not realize that this restaurant in not kosher.”

“No, Rebbe, I know it is a treife (non-kosher) eatery.”

Rav Levi Yitzchak softly placed his hands on the man’s shoulders and looked heavenward. “Ribbono Shel Olam, Master of the Universe,” he exclaimed. “Look at how wonderful your children are. They may be eating on a fast day. In a non-kosher restaurant to boot. Yet they refuse to emit a falsehood from their lips!” (

In the merit of Tzedakah

This story of how Rav Yosef Sharshover zt”l, a son of Rav Chaim of Volozhin, was spared from murder at the hands of a band of thieves, was related by one of the talmidim of the Volozhin yeshiva:

“While I was in the Volozhin yeshiva, I heard a story from the gadol hador, which took place in the year following the death of the great gaon Rav Chaim zt”l, of Volozhin. Besides his son the gaon Rav Yitzchak zt”l, Rav Chaim had a son named Rav Yosef, who lived in the town of Sharshov, in the Horodno province. (See the introduction to Nefesh HaChaim, where Rav Itzele quotes a chiddush in his brother’s name.)

“When the gaon Rav Chaim died, his son Rav Yosef came to divide his possessions, from which he received one thousand silver rubles and some seforim and other items. When he had to return home, he hired a wagon driver from Volozhin to take him. While they were travelling, the driver lost his way and they were soon wandering away from the main route.

“Friday afternoon arrived and the two travelers wondered where they might spend the approaching Shabbos. They saw a man coming towards them and asked him if he knew where there might be a Jew living in the vicinity, with whom they could stay. The man replied, “I will go and show you where a Jew lives.” Off the three of them went, until they arrived at a Jewish home. Rav Yosef asked the Jew whether he and the wagon driver could stay there over Shabbos, to which the householder responded, ‘Why not?! Aren’t we all Jews?’ So they stayed.

“The following afternoon, Rav Yosef prayed minchah, ate the third meal and lay down on his bed to rest, for it was the summer. His father Rav Chaim came to him in a dream and told him, ‘My dear son, you are in great danger, for there are people who want to kill you and take your money. If you can run away, do so.’ When Rav Yosef saw his father in the dream, he awoke and arose from the bed. He waited a little, until it was almost nightfall and he told the driver, ‘Go quickly and harness the wagon and we’ll leave this place because it’s dangerous. There are murderers here who intend to kill us.’”

“When the driver went to harness the wagon, an armed thief came over to him and told him, ‘Come with me to the room, because you’re not going anywhere. You will die here,’ and he closed the wagon driver inside with him. Rav Yosef was sitting in his room and he saw that three armed men had come in. He realized what was happening – they had come to kill him.

He went to stand in the corner of the room and started to say vidui. As he prayed he said, ‘My father, my father, Rav Chaim zt”l, I ask you, may your merit and the merit of the Torah protect me, for I have fallen into the hands of murderers who want to kill me.’ So he called, bitterly and broken-heartedly, and he wept profusely.

“When the house owner approached the room and heard him calling, ‘My father, Rav Chaim!!’ he said to him, ‘Whose son are you? Tell me!’

“He replied, ‘I am the son of the gaon Rav Chaim zt”l, from Yeshivas Volozhin!’

The murderer said, ‘Who says you are telling the truth. Maybe you’re lying?’

“Rav Yosef replied, ‘Come over here and I’ll show you proof aplenty, for it’s been four weeks since my father zt”l, died.’ The man came inside and Rav Yosef showed him his father’s manuscripts, seforim and other objects, until he saw that he was telling the truth and that he really was Rav Chaim’s son.

“Then the murderer began calling everyone and he told them, ‘Sit around the table for a trial. We’ll judge whether we can kill him or not.’ They did as they were told and sat down straight away and he told them the story of what had happened to him.

“ ‘When I killed an entire family, nine people in all, in the Minsk region, I was imprisoned in Minsk. When I was being taken to Vilna to be interrogated by the investigator, I happened to be in the Volozhin jail on erev Pesach. When Rav Chaim zt”l, heard that a Jew was in the prison he went to the governor and asked that the imprisoned Jew be permitted to come to him for the two sedorim.

“ ‘The superintendent suddenly came to me and said, “Get up, with the chain” – that was attached to my feet and hands – “for the local rabbi wants you to be with him for two nights.”

“‘When I came to his house, he had the appearance of a heavenly angel and the members of the yeshiva were sitting around the table for the seder which was laid out, while I was tied with iron chains like a thief. The gaon said to me, “Sit down for the seder,” and I sat down in mortal fear. This actually happened to me!

“ ‘Can we, my sons and brothers, a man like this, who was not ashamed to sit at the same table with me, can we kill his son? Where is our fairness? Where is our justice? I put this to you, and you give a fair verdict!’

“Their chief spoke out and said, ‘According to our laws and our own sense of fair play, we cannot do anything!’

“When they heard this verdict from their leader — that he would not be sentenced to death — the man took Rav Yosef, with his money and the wagon driver and blindfolded them so that they shouldn’t see which way the road was and he put them onto the main route. This is what I heard.”

Shabbos in Halacha

Wringing and Laundering

Two melachos that pertain to washing dishes and cleaning spills on Shabbos are סחיטה; wringing, and כיבוס: laundering. Previously we discussed sechita as it applies to extracting juice from fruits. Here we will discuss the halachos of wringing liquid from an absorbent fabric. We will also briefly discuss the laws of laundering as applied to common situations.

Activities Affected by These Prohibitions

Wiping up Spills

Wiping Up Dirty or Colored Liquids

If a dirty liquid spills, one may blot the spill with any garment (but not with a sponge or mop). In this case it is unlikely that one would wring the garment out afterward (since it cannot be cleansed by wringing); therefore the decree against saturating does not apply. This is also true for sticky or smelly liquids.

The prohibition of saturating (to garments) will also not apply to colored liquids. However, due to the prohibition of צובע, dyeing, it is best to avoid saturating a towel or garment with a colored liquid. Preferably, such spills should be blotted with rags or paper towels, for in these, color has no significance. If none are available, a towel (or garment) may be used.



The Last Rashi on Chumash statesלעיני כל ישראל: שנשאו לבו לשבור הלוחות לעיניהם , שנאמר (לעיל ט, יז) ואשברם לעיניכם, והסכימה דעת הקב”ה לדעתו, שנאמר (שמות לד, א) אשר שברת, יישר כחך ששברת. A hint to Rashi’s name is found within this Rashi, as the word יישר which spelled backwards hints to רש”י.

The commentator, the ר”ן, spelled backwards is נֵר, for indeed he lights up the Torah.

The “Shach” ש”ך  published his magnum opus on Yoreh De’ah at a young age, appropriately matching his name to the gematria of the word נער (equaling 320).

Rabbi Binyomin Adler – Vezot Habracha

Moshe Broke the Luchos to Demonstrate that the World Needs the Jewish People


This coming week we will complete the reading of the Torah and celebrate Simchas Torah. We finish the Torah with the reading of Parashas Vizos Habrachah and we commence the new Torah cycle reading with the reading of Parashas Bereishis. The commentators go to great lengths to explain the connection between the last verse in the Torah and the first verse in the Torah. The last verses in the Torah state (Devarim 34:10-12) velo kam navi od biYisroel kiMoshe asher yidao HaShem panim el panim lechol haosos vihamofsim asher shilacho HaShem lassos bieretz Mitzrayim liPharaoh ulechol avadav ulechol artzo ulechol hayad hachazakah ulechol hamora hagadol asher asah Moshe lieieni kol Yisroel, never again has there arisen in Israel a prophet like Moshe, whom HaShem had known face to face, as evidenced by all the signs and wonders that HaShem sent him to perform in the land of Egypt, against Pharaoh and all his courtiers and all his land, and by all the strong hand and awesome power that Moshe performed before the eyes of all Israel. Rashi explains that these verses refer to Moshe accepting the Luchos from HaShem and subsequently breaking them upon witnessing the Golden Calf that the Jewish People had created. One must wonder why the Torah lauds Moshe for breaking the Luchos. Moshe was justified in breaking the Luchos, as he expounded a kal vachomer as follows: if the Torah states that one who is an idolater cannot participate in the Korban Pesach, then certainly where the Jewish People worshipped an idol, they cannot accept the entire Torah (Rashi Shemos 32:19). Nonetheless, why is this act deemed to be so praiseworthy?

Why Does the Torah Commence with Bereishis?

Prior to answering this question, let us examine the first verse in the Torah and Rashi’s comments there. It is said (Bereishis 1:1) Bereishis bara Elokim es hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi poses a famous question. Why did the Torah commence with the story of creation and not with the first mitzvah that the Jewish people received, which was the commandment to sanctify the New Moon? Rashi answers that HaShem wished to demonstrate His power to the nations of the world. Were the nations to claim that the Jewish People stole the Land of Israel, we would be able to respond that HaShem created the world and He gave the Land to those that He felt deserving. The Pinei Menachem, the Gerrer Rebbe, wonders about Rashi’s question. How could Rashi state that the Torah should have commenced with the mitzvah of sanctifying the New Moon, if there were other mitzvos that preceded this mitzvah, such as the mitzvah of procreation, circumcision and Gid Hanasheh. Furthermore, it was necessary to first write about creation so that we could have a basis for matters of faith such as the mitzvah of Shabbos.

The Jewish People Have the Power to Manipulate Nature

The Pinei Menachem answers that the world was created according to the plan contained within the Torah. HaShem gave the Jewish People the power to manipulate nature and to demonstrate how HaShem is contained within nature. The essence of the mitzvah of sanctifying the New Moon is that the Jew can take something mundane and declare it holy. Similarly, although Shabbos is a fixed time every week, the Jewish People were given the opportunity to add on to Shabbos with what is known as Tosefes Shabbos, adding on to the Shabbos. In summary, the mitzvah of sanctifying the New Moon reflects the idea that the Jewish People have the power to direct nature and to transform mundane masters into holiness. It was for this reason that Rashi suggested that the Torah should have commenced with this mitzvah. Based on this premise we can better understand why the Torah praises the fact that Moshe broke the Luchos. One explanation of Moshe’s act was that bitulah zehu kiyumah, annulling the Torah, so to speak, is in essence the Torah’s survival. There is, however, a deeper dimension to the act that Moshe performed. Moshe broke the Luchos to demonstrate to future generations that although the Torah is the blueprint of the world, without the Jewish People the Torah does not have a means with which to be sustained. It is for this reason that the last words of the Torah state lieieni kol Yisroel, before the eyes of all Israel. Moshe specifically broke the Luchos before the eyes of the people so that they should know that the Torah was given specifically to the Jewish People, and without the Jewish People observing the Torah, the Torah cannot survive. The power of Torah is so great, and in a sense, the power of the Jewish People is greater.

The Shabbos Connection

As we begin once again to commence the cycle of the Torah reading, let us bear in mind the great power that HaShem has vested in us. We have the ability to observe the Torah and we are given the opportunity every week to sanctify the Shabbos. We can sanctify the Shabbos on Shabbos, and we also have the ability to add to the Shabbos by sanctifying it during the week. The role of a Jew is to elevate the mundane to become holy. HaShem should allow us to observe His Torah faithfully, and in the merit of observing the Torah and the great mitzvah of Shabbos, we should merit the Ultimate Redemption, speedily, in our days.

Shabbos in the Zemiros

Dror Yikra

The composer was Dunash ben Librat, the famed medieval grammarian and paytan who lived from 4680-4750 (920990 C.E.). He was born in Baghdad and, except for twenty years in Fez, lived there his entire life. He was a nephew and disciple of Rabbeinu Saadiah Gaon and was acquainted with many of the Sages of his time. Rashi and Ibn Ezra quote him extensively. His name appears four times as the acrostic of the stiches in stanzas 1,2,3, and 6. This zemer is a prayer to HaShem to protect the Jewish People, destroy its tormentors, and bring the Nation peace and redemption.

נְצוֹר מִצְוַת קְדוֹשֶׁךָ שְׁמוֹר שַׁבָּת קָדְשֶׁךָ, observe the precepts of your Holy One, observe your holy Shabbos. Shabbos is unlike all the other commandments of the Torah, as one can “observe” the other mitzvos but Shabbos the only mitzvah that one can be active in its anticipation. One can anticipate the Shabbos throughout the entire week, by purchasing food that is special for Shabbos and by constantly saying that everything one does is in honor of the Holy Shabbos (one can also prepare for the festivals but one cannot actively prepare the entire week for the mitzvah of Tefillin, Mezuzah etc.).

Shabbos Stories

So Be It!

Reb Yaakov Yosef Katz zt”l (late 1800s; known as the “Toldos”), one of the leading disciples of the Baal Shem Tov, was visiting a certain town when he was approached by an inhabitant of a neighboring village and asked to attend the circumcision of the man’s son on that day. “I will even honor you to be the sandak (godfather),” the villager said. The Toldos agreed, but only on the condition that he could sit in another room and study Torah until all of the preparations had been completed and he would not have to wait idly for the ceremony to begin. The villager agreed. When everything had been prepared and the baby had arrived, the villager went to call Reb Yaakov Yosef. However, when they returned to the place where the bris milah was to be held, the villager was chagrined to discover that one guest had left and there was no longer a minyan. He quickly ran outside and pleaded with the first Jew he saw: “Please come to my son’s bris milah.” The man responded, “Zohl zein azoi,” so be it! “Can I offer you an honor?” the villager inquired. “So be it!” the tenth man responded. To every question he was asked, he answered: “so be it!” After the circumcision, the Toldos asked that this man be brought to him, but the man had vanished. So the Toldos asked in heaven who the man was, and he was told that it was Eliyahu HaNavi, who had been sent to teach the assembled the importance of accepting G-d’s judgment in all circumstances. “So be it!” should be a Jew’s response to everything that he experiences in life. As the Toldos was preparing to leave town, a stranger approached him and asked if he could share the sage’s carriage. “Who are you?” the Toldos asked. “So be it!” the stranger responded (apparently rebuking the sage for not agreeing immediately to share his ride). When the tzaddik Reb Yitzchak Matisyahu Luria zt”l heard this story, he commented: “On each day of Creation, the Torah says, ‘And it was so!’ But why does the Torah say, ‘And it was so!’ at the very end of creation when nothing new had been created?” “That,” answered Rav Luria, was Adam’s statement, accepting that G-d in His Wisdom had created the world exactly as He saw fit. “So be it!” (Quoted in Otzros Tzaddikei Ugeonei Hadoros)

Kick the Ball in the Goal When No One is There!

Rabbi Mordechai Kamenetzky writes: Rabbi Sholom Schwadron had noticed that one of the students at the yeshiva was missing on Sunday and Monday. Tuesday morning he approached him, inquiring to the reason he missed those two days. “I know you for two years. You never missed a day of yeshiva. I am sure that something important is happening. Please tell me what is going on.” The boy did not want to say, but after prodding, the boy finally blurted out. “I would tell, but Rebbe, you just would not understand.” “Try me,” begged Reb Sholom, “I promise I will try my hardest to appreciate what you tell me.” “Here goes,” responded the student, conceding to himself that whatever explanation he would give would surely be incomprehensible to the Rabbi, who had probably had never seen a soccer ball in his life. “I missed yeshiva because I was at the Maccabi Tel Aviv football (soccer) finals. In fact,” the boy added in embarrassment, “I probably won’t be in yeshiva tomorrow as well. It’s the final day of the championship.” Rabbi Schwadron was not at all condescending. Instead, he furrowed his brow in interest. “I am sure that this game of football must be quite exciting. Tell me,” he asked, “How do you play this game of football? What is the object? How do you win?” “Well,” began the student filled with enthusiasm, “there are eleven players, and the object is to kick a ball into the large goal. No one but the goalkeeper can move the ball with his hands or arms!” Rabbi Schwadron’s face brightened! He knew this young boy was a good student and wanted to accommodate him. “Oh! Is that all? So just go there, kick the ball in the goal, and come back to yeshiva!” The boy laughed. “Rebbe, you don’t understand! The opposing team also has eleven men and a goalkeeper, and their job is to stop our team from getting the ball into their goal!” “Tell me,” Rabbi Schwadron whispered. “These other men on the other team. Are they there all day and night?” “Of course not!” laughed the student. “They go home at night!” What was the Rabbi driving at? He wondered. Rabbi Schwadron huddled close and in all earnest continued with his brilliant plan. “Why don’t you sneak into the stadium in the evening and kick the ball into the goal when they are not looking? Then you can win and return to yeshiva!” The boy threw his hands up in frustration. “Oy! Rebbe! You don’t understand. You don’t score if the other team is not trying to stop you! It is no kuntz to kick a ball into an empty net if there is no one trying to stop you!” “Ah!” cried Reb Sholom in absolute victory. “Now think a moment! Listen to what you just said! It is no kuntz to come to the yeshiva when nothing is trying to hold you back! It is when the urge to skip class is there, when the Yetzer Hara is crouching in the goal, that it is most difficult to score. That is when you really score points. Come tomorrow, and you can’t imagine how much that is worth in Hashem’s scorecard!” Needless to say, the boy understood the message and was there the next day the first in class! (

Shabbos in Halacha

Wringing and Laundering

Two melachos that pertain to washing dishes and cleaning spills on Shabbos are סחיטה; wringing, and כיבוס: laundering. Previously we discussed sechita as it applies to extracting juice from fruits. Here we will discuss the halachos of wringing liquid from an absorbent fabric. We will also briefly discuss the laws of laundering as applied to common situations.

Activities Affected by These Prohibitions

Wiping up Spills

To avoid sechita, it is best not to wipe up a large spill, but only to blot the spill with a rag or with paper towels. Due to the decree against saturating, it is forbidden to use a sponge mop or a garment to absorb a spill since one might afterward wring these articles out. However, one may use a towel because nowadays, with the advent of washing machines, most people do not bother to wring out wet towels. This, though, depends on social and economic conditions and may vary from place to place.