• 17:30 – Rav Yigal Hadaya: “כבדהו וחנכהו” – יחס ההורים והקהילה אל המתבגר
• 18:00 – Rav Moshe Amsalam: חנך לנער עפ”י דרכו
• 18:30 – Rav Yoad Aharoni: גבולות, אהבה, ומה שביניהם
• 19:00 – Rav Elyakim Tzadok: בנערנו ובזקננו נלך
• 19:30 – Arvit

Please eat Seudat Shlishit before coming. Refreshments and cold/warm drinks will be served.

The entire community is invited

• Oneg Shabbat (men)
• 9:15pm Rh. Slav 11, Eric Fuchs
• 10:00 Shiur Mercazi Shul
• 3:30pm Shiur Sephardi Shul
• Seudat Shlishit 5pm Shiur Sephardi Shul
• Melave Malka with Rabbi Lazer Brody, English Shiur

Call Rav Orlian for details 08-853-5672

The Gemara explains that this was necessary because four people carried the Ark, two in front and two in back, and if the poles were placed on the length of the Ark, there would not be enough room for the two people to stand in the width. However, why was it necessary to stand between the two poles; couldn’t the Levites have stood on the outer side of the poles?

Perhaps we can explain this based on the Midrash (Bamidbar Rabbah 5:8), which adds regarding carrying the Ark that all the Levites would walk facing forward, “but the children of Kehat would walk backwards with their face to the Ark, so as not to turn their back to the Ark.” In other words, the two Levites who walked at the front of the Ark would not walk forwards, but backwards, to show it respect and not to turn their backs to the Ark. This manner of walking is ruled by the Rambam (Hil. Klei Hamikdash 2:13).

Based on this, it is possible to explain that the Levites who carried the Ark had to face it directly, and not to stand on its side. This alludes to the centrality of Torah; we face it directly and don’t just carry it “on the side.”

Beyond the technical need to carry the Ark and place it to its width, perhaps we can also give it a moral meaning. In the Ark were placed the two Tablets, one next to another. On the first Tablet, which contained the first five commandments, were the mitzvot between man and G‑d. On the other Tablet, which contained the other five commandments, were the mitzvot between man and his fellow. If the Ark were to be oriented to its length, it would be necessary to place one Tablet before the other, as if these mizvot were more important than these, Heaven forbid. However, when the Ark is oriented to its width – the two Tablets are placed one next to another equally, both are carried one next to another, and a person encounters both of them before him equally.

On the verse, “These are the ordinances that you shall place before them” (Shemot 21:1), Chazal comment: “before them – and not before non-Jews.” (Gittin 88b) We learn from this the prohibition to adjudicate before secular courts. Thus, the Rambam and Shulchan Aruch (26:1) rule vehemently: “It prohibited to litigate before non-Jewish judges and in their courts even in a case that they rule the same as Jewish law. Even if the two litigants agreed to adjudicate before them – it is prohibited. Anyone who comes to litigate before them is wicked, and it is as if he cursed and blasphemed and raised his hand against the Torah of Moshe Rabbeinu a”h.”

What is the reason for the severity of this issue? The source of the Rambam is from the Midrash (Tanchuma Mishpatim #3):

Anyone who leaves Jewish judges and goes before non-Jews, first denied G-d, and afterwards denied the Torah, as it says, “For not like our Rock is their rock – yet our enemies judge us.” (Devarim 32:31) What is this comparable to? To a sick person that the doctor came to visit … The one who will live, I told him, “Do not eat this food,” so that his illness should not worsen. Similarly … to Israel I gave mitzvot and laws that are good, as it says, “You shall observe My decrees and My laws, which man shall carry out and by which he shall live.” (Vayikra 18:5)

The judicial system is the system by which society lives. In addition to the specifics of the laws themselves, the judicial system is nourished by, and also shapes the culture and value system of the society. G-d was concerned to give Am Yisrael good laws and ordinances, and was particular that they should not change them with others, so that they should live by them. Therefore, one who abandons these laws and adopts another system is like on who denies the Torah.

Based on this we understand that the prohibition is not only non-Jewish judges, but also a Jewish judicial system that is not in accordance with Torah law. Thus, the Chazon Ish (Sanhedrin 15:4) writes that there is no difference between a non-Jewish judge and a Jewish judge who rules according to made-up laws. “It is even more indecent, that they exchanged the laws of the Torah for meaningless laws.” Therefore, also in Eretz Yisrael there is a prohibition of arkaot in going before the State civil courts. Instead, one should go before a Beis Din also for monetary matters.

About this we pray three times a day, “Hashiva shofeteinu k’varishona … u’meloch aleinu atah Hashem levadecha – Restore our judges as at first … and rule over us You Hashem alone.”

מוצ”שק משפטים אור לר”ח אדר (13.02.2010)
בשעה 19:45 במתנ”ס, ללא תשלום

ערב מלא שמחה וצחוק בו יופיעו הכשרונות של חברותינו,שכנותינו, נשות היישוב שלנו!
מעוניינת להופיע בשירה,דרמה,ריקוד וכו’?  תתקשרי בהקדם לגילה: 0544-894-833

נשמח מאוד שתביאי משהו לכיבוד!על מנת לתאם את הכיבוד תתקשרי בבקשה  למלני בטלפון 0502-944-487

The Women of Yad Binyamin are invited to a
Malave Malka in honor of Rosh Chodesh Adar

Motzei Shabbat Parshat Mishpatim
February 13, 2010
7:45 p.m. at the Matnas

An evening filled with fun and laughs
featuring the talents of our friends and neighbors!

If you would like to perform (song, dance, drama, instruments, etc), please contact Ammi
@ 052-721-0340 or ammidorevitch@gmail.com

No Charge for the Event!

We are requesting that guests please bring a tasty treat!
To find out what we need please contact Melanie 050-294-4487 or minnachaya@aol.com

The Power of Simcha: A Life Changing Day of Learning, Growth & Music

With:

• Rabbi Zeff Leff
• Rabbi Mordechai Machlis
• Rabbi Zelig Pliskin
• Rabbi Pinchas Winston

Music by Shlomo Katz & Torat Chaim Musicians

WHEN: Rosh Chodesh Adar
Sunday, Feb. 14 – 3:00- 10:00 pm

WHERE: Yeshivat Torat Hachayim, Yad Binyamin
Rosh Hayeshiva  – Rabbi Shmuel Tal

Entrance: 35 nis – Students: 25 nis
Separate Seating
Food, Books, CDs, Judaica,, Crafts & More

For information, transportation information & group rates call: 050-868-4020
Details at: http://www.powerofsimcha.com and Yeshivat Torat haChayim.

Schedule:

After the Exodus from Egypt with miracles and wonders, when Bnei Yisrael are leaving “with an upraised arm” (Shemot 14:8), it seems to them that their world is about to collapse. Pharaoh again recanted and is chasing after them, overtaking them at the Sea. Bnei Yisrael are very frightened, but Moshe encourages them: “Do not fear! Stand fast and see the salvation of Hashem that He will perform for you today; for as you have seen Egypt today, you shall not see them ever again! Hashem shall make war for you, and you shall remain silent.” (14:13-14)

Chazal explain that Moshe directed his words to different groups of people: (Yalkut Shimoni #233)”

Yisrael were made into four groups at the Sea: One said, “Let us fall into the Sea.” One said, “Let us return to Egypt.” One said, “Let us make war against them.” One said, “Let us scream [=pray] against them.”

Those who said, “Let us fall into the Sea,” were told, “Stand fast and see.” Those who said, “Let us return to Egypt,” were told, “As you have seen Egypt today…” Those who said, “Let us make war against them,” were told, “Hashem shall make war for you.” Those who said, “Let us scream [=pray] against them,” were told, “You shall remain silent.”

Chazal identify here four reactions of people when they are faced with a challenging crisis, from weakness to strength. Some despair entirely from the situation and say, “Let us fall into the Sea,” and others are afraid of the change, and seek to return to the previous circumstance, “Let us return to Egypt.” Some gird strength with practical efforts and say, “Let us make war against them,” and some strengthen in prayer to G-d and say, “Let us scream [=pray] against them.”

Moshe encourages them all that this is not a time of crisis, but rather a time of deliverance! There is no reason at all for despair, nor is there any point to return to Egypt. Moreover, in this case of the splitting of the Red Sea there is no need for practical efforts, and even prayer gatherings for salvation are not necessary. One, and only one thing is needed – deep belief in Hashem! “Speak to Bnei Yisrael and let them journey forth – The merit of their ancestors and theirs, and the belief that they expressed in Me and left [Egypt] is worthy to split the Sea! (14:15 and Rashi, citing Mechilta).

אחרי יציאת מצרים בניסים ונפלאות, כשבני ישראל יוצאים “ביד רמה” (שמות יד, ח), נראה להם שנהפך עליהם עולמם. פרעה שוב חיזק את לבו ורודף אחריהם, והנה משיג אותם על הים! בני ישראל מפחדים מאד, אך משה מעודד אותם: “אַל-תִּירָאוּ הִתְיַצְּבוּ וּרְאוּ אֶת-יְשׁוּעַת ה’ אֲשֶׁר-יַעֲשֶׂה לָכֶם הַיּוֹם, כִּי אֲשֶׁר רְאִיתֶם אֶת-מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאתָם עוֹד עַד-עוֹלָם. ה’ יִלָּחֵם לָכֶם, וְאַתֶּם תַּחֲרִשׁוּן” (יד, יג-יד).

חז”ל מפרשים שמשה התכוון בדבריו לקבוצות שונות של אנשים (ילקוט שמעוני סי’ רלג): ארבע כתות נעשו ישראל על הים: אחת אומרת נפול לים. ואחת אומרת נחזור למצרים. ואחת אומרת נעשה מלחמה כנגדן. ואחת אומרת נצווח כנגדן [=נתפלל]. זו שאומרת נפול לים נאמר להם “התיצבו וראו“. זו שאומרת נחזור למצרים נאמר להם “כי אשר ראיתם“. זו שאומרת נעשה מלחמה כנגדן נאמר להם “ה’ ילחם“. וזו שאמרת נצווח כנגדן נאמר להם “ואתם תחרישון“.

חז”ל מגלים לנו בזה ארבע תגובות של בני אדם כשעומדים מול משבר אתגרי, מחולשה לחוזק. יש שמתייאשים לגמרי מהמצב ואומרים “נפול לים”, ויש שמפחדים מהשינוי ומבקשים לחזור למצב הקודם, “נחזור למצרים”. יש שמתגברים בתכסיסי השתדלות ואומרים “נעשה כנגדן מלמחה”, ויש שמתחזקים בתפילה לה’, ואומרים “נצווח כנגדן”.

משה מעודד את כולם ואומר שאין זו עת צרה כלל, אלא עת ישועה! אין טעם כלל לאבד תקוה, וגם אין סיבה לחזור למצרים. זאת ועוד, במקרה זה של קריעת הים גם אין צורך לתכסיסי השתדלות, ואפילו עצרות תפילה לישועה אין צריך. צריכים אך ורק דבר אחד – אמונה עמוקה בה’! “דבר אל בני ישראל ויסעו – כדאי זכות אבותיהם והם והאמונה שהאמינו בי ויצאו לקרוע להם הים” (יד, טו; ורש”י בשם המכילתא).

Chazal comment on the verse in the beginning of Parshat Beshalach, “Bnei Yisrael were chamushim when they went up from the land of Egypt” (Shemot 13:18), that only one of five Jews exited Egypt, whereas the rest died during the plague of darkness.  According to this, the period of darkness was a most difficult period for Israel, and millions of Jewish people died! In a certain sense, it was even more severe than the plague of the first born of the Egyptians.

Chazal further taught (Yalkut Shimoni I:238) that Bnei Yisrael were judged at the splitting of the Red Sea, and the angels were wondering, “People who worship idols are walking on dry land?” Thus, even the fifth that survived the plague of darkness were idol-worshippers. Rav Yaakov Kamenetsky zt”l asks in his sefer, Emet L’Yaakov: If so, how did the few that were saved differ from the large majority that died, since those who left also worshipped idols!

Rav Kamenetsky zt”l answers that the great majority of Am Yisrael didn’t want to leave, and even wanted to prevent the others were leaving. They thought that the time of redemption did not yet arrive, because they had a tradition that the exile would last 400 years. They were afraid that if they would leave before the destined time, they would suffer the same fate as the descendents of Ephraim, who left early and were killed by the people of Gat. (Rashi Shemot 15:14) They did not believe Moshe’s words that G-d calculated the destined time and hastened it in the merit of the patriarchs.

In contrast, the rest of the people were ready to leave the exile to redemption. Even though they were like idol worshippers in the eyes of the angels, G-d foresaw that in seven weeks they would be ready to stand at Mt. Sinai and say, “We will do and we will listen.” Thus, it was not their wickedness and spiritual decline that caused them to die in Egypt, because this can be corrected, but rather their refusal to believe that the time had come for the promised redemption.

Rav Kamenetsky adds: Let us imagine the feelings of the Jewish people at this difficult time. They certainly wondered, “What has G-d done to us?” However, we can draw solace from this for our nation after the Holocaust, when we also wonder about G-d’s guidance of Am Yisrael – but this indicates that we are close to redemption. Even though it seems that darkness rules – for all of Bnei Yisrael there was light!

“ולכל בני ישראל היה אור במושבותם” (בא תש”ע)

חז”ל דרשו על הפסוק בתחילת פרשת בשלח, “וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם” (שמות יג, יח), שרק אחד מחמשה יצאו ממצרים, והשאר מתו במכת חשך (רש”י שם). לפי זה יוצא שמכת חושך היתה תקופה קשה ביותר לישראל, חמורה יותר אפילו ממכת בכורות למצרים, ומתו בו מיליוני אנשים מישראל!

עוד דרשו חז”ל (ילקוט שמעוני ח”א, רלח), שבני ישראל היו נתונים בדין בשעת קריעת ים סוף, והיו מלאכי השרת תמהים: בני אדם עובדי עבודה זרה הולכים ביבשה? הרי שגם אותו חומש ששרד במכת חושך היו עובדי עבודה זרה. שואל הרב יעקב קמנצקי זצ”ל בספרו “אמת ליעקב” (שמות י, כב), אם כאן מה נשתנו אלו המיעוט שניצלו מרוב רובם שמתו, כיון שגם אלו שיצאו היו עובדי עבודה זרה?

עונה הרב קמנצקי זצ”ל, שהרוב הגדול של עם ישראל לא רצו לצאת, ואף רצו לעכב בידיהם של האחרים מלצאת. הם סברו שזמן הגאולה עדיין לא הגיעה, שהיה בידם קבלה שהגלות תארך ארבע מאות שנה. הם פחדו שאם יצאו קודם זמן הקץ יארע להם מה שאירע לבני אפרים, שיצאו מוקדם והרגום אנשי גת (עי’ רש”י שמות טו, יד). הם לא האמינו לדברי משה שחישב ה’ ומיהר את הקץ בזכות האבות.

לעומת זה, שאר העם היו מוכנים לצאת מגלות לגאולה. אף על פי שהיו בעיני המלאכים כעובדי עבודה זרה, הקב”ה ראה מרחוק שבעוד שבעה שבועות יהיו מוכנים לעמוד בהר סיני ולומר “נעשה ונשמע”. לפי זה, לא רשעתם וירידתם הרוחנית היא זו שגרמה למותם במצרים – כי לזה יש תקנה, אלא סירובם להאמין בבוא קץ הגאולה המובטחת.

מוסיף הרב קמנצקי זצ”ל, נתאר לעצמנו את תחושתם הקשה של ישראל בימים אלו. בוודאי היו תמהים, מה זו עשה ה’ לנו?!  אך מזה נחמה למצב עמנו אחרי השואה, שמתרעמים כביכול על הנהגת ה’ את כלל ישראל – אך מזה משמע שאנו קרובים לגאולה. על אף החושך השורר לכאורה – לכל בני ישראל היה אור!