Mishnah Series

Pirkei Avos ,
. ; , , . Yosi ben Yo'ezer of Ts'raidah and Yosef ben Yochanan of Yerushalayim received the transmission from them. Yosi ben Yo'ezer used to say: Let your house be a meeting place for the sages, cleave to the dust of their feet, and drink thirstily their words."
In this mishna we are told by Yosi ben Yoezer Let your house be a meeting place for Rabbonim and sit by the dust of their feet. This means that in the place where there are many talmeidai chachomim, this is the place that people should choose to live. Furthermore, when they are around these Rabbonim, they should behave with upmost respect not with chutzpa and haughtiness. However, Rav Tzvi Hersh Ferber in his commentary on Pirkei Avos mentions that this mishna can be linked with this week's sedra. Avraham tells the melachim (who as far as he was concerned were three weary desert travellers), to wash their feet. Rashi on the spot tells us that this was because Avraham was afraid that these travellers were idol worshippers and they would bring the sand (which they see as 'holy') into his home on their feet. However, of all the idol worshipping in the world, to bow to the dust at ones feet seems a little odd. Rashi doesnt say that they were bowing to something else and happened to touch the dust, but rather that they would bow to the dust at their feet. Suggest the Moharil Margoulis that what this means is that they wouldnt literally bow to their feet. But rather, through their travels on which they would become rich and powerful whilst traipsing through dirty and dusty paths they would say It is the strength and power of my hand that made me rich and powerful, and not the Hand of the Almighty. This was their idol worship that they didnt believe it was G-d who helped them, rather they would attribute their success solely to their own work. And this, says Rav Ferber, is what our mishna is talking about. We must not worship our Rabbonim, but we have to be sitting at the dust of their feet, ready to strengthen them so they are be able to learn and teach Torah. They shouldnt have to traverse through difficult conditions, but we should try our best (to an extent) to give them the ability to teach. The mishna continues by saying that you should drink with thirst their words that even though you may have heard a halacha or dvar Torah before, in the same way when one is thirsty they drink as if theyve never drunk before, so too, we should learn Torah with thirst and listen to everything we hear so that we can glean something new every time. Good Shabbos Yaakov Levy

' '' ' ''
The Hasmonean High School Weekly Sedra Issue no. 384 Shabbos Ends @ 5.10

- 5772

Yitzchok and Yishmael - A Fundamental Battle

In the Parshah of the akeidah it says in the Pasuk

12th November 2011

After these words.

It is brought down in Sanhedrin: Rav Leivi says, these words were the words of Yishmael to Yitzchok. Yishmael said to Yitzchok, I am greater than you in Mitzvos, whereas you had a bris milah at eight days, I was already thirteen when I had mine. To which Yitzchok replied, You are only greater than me in one limb; however, if Hashem would command me to slaughter myself I would do so. Straight after Yitzchok replied, Hashem gave Avraham the nisayon of the akeidah.

from when he is very young in Torah and Mitzvos rather a person should be given the option to keep them when he has knowledge and understanding i.e. from thirteen; because, if you educate a person in Torah and Mitzvos from a young age then theres nothing special in the fact that he keeps them, as this is all he knows. However, if when a person has knowledge and understanding he makes a conscious decision to keep Torah and Mitzvos, this is a much higher level.

This Gemara appears to be problematic; we know at the akeidah Yitzchok was thirty seven and Yishmael was fifty one, and yet here they are arguing like children. Whats going on?

From a logical point of view Yishmael was right. Surely it is better to make a proper decision to accept Mitzvos. To this, Yitzchok replied in the best way he could: Someone who starts to keep Mitzvos from when they are at an age of knowledge and understanding will only reach a level of mesiras nefesh with one part of their body. However someone who has been educated from a young age will have a level of mesiras nefesh with their whole body. As soon as he said this, Hashem gave Avraham the nisayon of the akeidah which gave Yitzchok the opportunity to fulfil exactly what he just described.

Editorial Team: Shmuli Margulies Yossi Prager Mikey Lebrett Avraham Grant Micha Athersych Contributors: Yaakov Levy, Yitzchak Chalk, Rabbi Y. Feingold Director : Rabbi D Meyer

For latest updates, online content and a weekly email version of the Living Torah please subscribe by sending a blank email to: hasmolivingtorah@gmail.com

Rav Schmahl, shlitoh, answers, that actually, Yitzchok and Yishmael were having an argument over one of the fundamentals of Torah. They were arguing over chinuch. Yishmael argued that you shouldnt educate a person

By Yitzchok Chalk

Story

Dvar Torah

The Tree That Was A Witness

The wheel of fortune had taken a downturn for a oncewealthy Jew who lived in the Moroccan city of Rabat. He was forced to leave home and wander from city to city and town to town, in search of an appropriate business opportunity that would enable him to support the large extended family that had come to depend on him. He experienced many difficulties, yet he maintained his faith in the One that provides all. Finally, after several failed attempts, he succeeded in amassing a significant amount of money. Now he would be able to return home. On the way, he passed through the town of Sali, which is not far from Rabat. As it was already fairly late on Friday, he figured he had better remain in Sali for Shabbat. A good friend from his youth whom he had not seen in many years lived there, and he knew he would find a warm welcome at his house. Indeed, as soon as his friend saw him, he insisted that his surprise guest remain for Shabbat. The weary traveler accepted the invitation happily. Before candle lighting, he gave his money pouch to his host for safekeeping, so that he wouldn't have to worry about it during the Day of Rest. By Saturday night, the traveler was anxious to reach home. Immediately after Havdalah, he requested his money pouch back from his friend. "What are you talking about?" denied his host. "You never left any money with me." The stunned guest could not believe his ears. He almost fainted. When he recovered his senses, he begged his friend to return to him the money for which he had labored so long and hard, and which was critical to his family's survival. The host was beside himself with indignation. "You have some nerve!" he shouted. "Aren't you embarrassed? You slept in my house, you ate at my table, and now you dare to hurl at me these false accusations!" The man soon realized there was no chance that this conniver would return the money of his own accord. He decided he had better go right away to make a claim at the Beit Din (rabbinical court). The rabbi of Sali at the time was the famous "Ohr HaChaim," Rabbi Chaim Ibn Atar. The two men went to his house. Rabbi Chaim listened carefully to both sides. He then addressed the host: "This Jew claims the money which he says he deposited with you before Shabbat eve. What do you say?" "It never happened," the man answered. "This man is slandering me." Rabbi Chaim turned to the guest. "Perhaps there was a witness at the time you say you handed your money to him?" The dejected man now felt even worse. "No, there was no witness there. Just before Shabbat we sat under a tree. That is when I removed my pouch and gave it to him to hold for me until Saturday night." "Under a tree? Very good!" cried out Rabbi Chaim excitedly. "Go back and summon that tree to be a witness on your behalf!" The traveler was taken aback when it sunk in what the rabbi wanted him to do, but being well aware of Rabbi Chaims reputation as a miracle-worker, he stood up and left the house, without questioning the great rabbi's instructions. After just a few minutes, the Ohr HaChaim remarked that certainly the man has already reached the tree. "What do you mean, Rabbi?" said the other man. "That tree is quite far from here." Looking sternly into the man's eyes, Rabbi Chaim declared: "Give that poor innocent Jew his money back, right now!" Seeing the surprise on the mans face, the Rabbi stroked his beard and added: "If you didn't receive the money from him under that tree, how is it that you know where the tree is?" The man turned pale. Without saying another word, he promptly returned the money that had been entrusted to him. After he finally reached home, the merchant utilized most of his hard-earned savings for wise investments, and with Gd's help became wealthy again as he had been once before.

Importance of Hachnosas Orchim

The Gaon explains that there is a well . - known halacha of , , one may Rashi explains that Hashem appeared not leave the presence of a Rabbi by to Avraham to be ( fulfil) the turning ones back towards him. mitzvah of . The in Shavuos explains that since Avraham By virtue of the fact the Avraham ran greeted his guests during the time towards them, the Torah seems to that ' had come to visit him, we learn be telling us that Avraham turned his that back towards Hashem. If one were to , that having guests is greater ask, how on earth could he have done than receiving the divine presence. such a thing? The answer is " The Vilna Goan asks, how do we know that Hachnosas Orchim is greater: perhaps it is just as great? The Gaon suggests that we could use the next as a proof for above. When Avraham sees 3 people in the distance we are told , he ran towards them. Why is it so necessary to detail that he ran towards them? , having guests is greater than receiving the divine presence. Good Shabbos By Rabbi Y. Feingold
Saying of the Week
The world says that time is money, but I say that money is time. In order to earn enough money to satisfy his desires, one must sacrifice inordinate amounts of time. For me, that sacrifice is too great. Chofetz Chaim

Gematria of the Week

In this weeks parsha, Avraham is visited by three men. Rashi explains to us that they were three angels; one who came to inform Soroh of the news that she was to have a child, a second who came to overturn Sedom and the last one came to heal Avraham from his Bris Milah. Who were these three angels? The Baal Haturim says that the gematria of the words and behold there were three men, they are equal to: these are Michoel, Gavriel and Refoel. (courtesy of A. Jaffe)

Riddle of the Week

When is bread baked by a Jewish person in a Kosher oven prohibited? (Not chometz on Pesach)
(Answer in next weeks Living Torah)
In what scenario can the possessions of a Tzaddik, who has never sinned and whose money has never been used for aveiros, be destroyed in accordance with Beis Din? A Tzaddik who lived in a city which was decreed as an 'Ir Hanidachas' - a city where the majority of its inhabitants serve idols. (As answered by Sammy Liebert)

Answer To Last Weeks Riddle: