Torah Tidbits Issue 1347 - 16/11/19

ISSUE 1347 NOV. 16TH '19

‫י"ח מרחשון תש"פ‬

‫פרשת וירא‬

PARSHAT VAYEIRA

NEW WEEKLY OU KASHRUT PAGE Talking about Bal Tashchis See page 64

PROBING THE PROPHETS

by Rabbi Nachman (Neil) Winkler See page 28

‫ וְ ִהּנֵ ה ַאיִ ל ַא ַחר‬..." "...‫נֶ ֱא ַחז ַּב ְּס ַבְך‬

YERUSHALAYIM IN/OUT TIMES FOR SHABBAT PARSHAT VAYEIRA Candles 4:05PM Havdala 5:18PM Rabbeinu Tam 5:57PM

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PARSHAPIX

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WORD OF THE MONTH

from the torah tidbits statistics department

B'reishit is ALWAYS Shabbat M'vorchim (Marcheshvan). No other sedra is always RChB. Nitzavim would be if we benched R"Ch Tishrei, but we don't. Here's a look at the other RChB Shabbatot - Kislev: Chayei Sara (68%), Toldot (32%). Tevet: Vayeishev (68%), Mikeitz (32%). Sh'vat: Va'eira (60%), Sh'mot (40%). Adar and Adar Rishon: Mishpatim (95½%), Yitro (4½%). Adar Sheni: Vayakhel (82%), P'kudei (18%). Nisan: VP (60%), P'ukdei (3%), Sh'mini (26%), Tazri'a (11%). Iyar: Sh'mini (45%), K'doshim (20½%), TM (18%), Acharei (16½%). Sivan: Bamidbar (49%), BB (27%), B'chukotai (18%), B'har (6%). Tamuz: Sh'lach (56%), Korach (44%). Av: MM (54%), Pinchas (31%), Matot (8½%), Mas'ei (6½%). Elul: R'ei (72%), Eikev (28%). [some differences in Chu"l] 2

TORAH TIDBITS / VAYEIRA 5780

OTHER Z'MANIM

CANDLE LIGHTING A N D H AV DA L A T I M ES

JERUSALEM CANDLES

4:05 4:23 4:21 4:20 4:20 4:20 4:20 4:20 4:21 4:05 4:19 4:09 4:19 4:19 4:20 4:20 4:22 4:21 4:06 4:15

LECH L'CHA

Yerushalayim / Maale Adumim Aza area (Netivot, S’deirot, Bet al)

Beit Shemesh / RBS Gush Etzion Raanana/ Tel Mond/ Herzliya/ K. Saba

Modi’in / Chashmona’im Netanya Be’er Sheva Rehovot Petach Tikva Ginot Shomron Haifa / Zichron Gush Shiloh Tel Aviv / Giv’at Shmuel Giv’at Ze’ev Chevron / Kiryat Arba Ashkelon Yad Binyamin Tzfat / Bik’at HaYarden Golan

HAVDALA

5:18 5:21 5:19 5:19 5:19 5:19 5:19 5:21 5:20 5:19 5:18 5:18 5:17 5:20 5:18 5:19 5:21 5:20 5:15 5:14

VAYEIRA

4:02 4:20 4:17 4:17 4:17 4:17 4:17 4:17

5:16 5:19 5:17 5:16 5:17 5:16 5:16 5:18

4:18 5:17 4:02 5:17 4:16 5:16 4:05 5:15 4:16 5:15 4:16 5:17 4:16 5:16 4:17 5:17 4:19 5:19 4:18 5:17 4:03 5:12 4:12 5:12

Rabbeinu Tam (J'lem) - 5:57pm • next week - 5:54pm OU Kashrut  NCSY  Jewish Action  JLIC NJCD / Yachad / Our Way  OU West Coast  OU Press  Synagogue/ Community Services  OU Advocacy  OU Israel MOISHE BANE, PRESIDENT OF THE ORTHODOX UNION Howard Tzvi Friedman, Chairman of the Board, Orthodox Union | Dr. Michael Elman, OU Israel Chair | Gary Torgow, Chair, OU Kashrus Commission ALLEN FAGIN, EXECUTIVE VICE PRESIDENT | Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus | Rabbi Steven Weil, Senior Managing Director | Shlomo Schwartz, Chief Financial Officer | Lenny Bessler, Chief Human Resources Officer | Rabbi Dave Felsenthal, Chief Innovation Officer OU KOSHER: Rabbi Menachem Genack, CEO/Rabbinic Administrator OU Kosher | Rabbi Moshe Elefant, COO/Executive Rabbinic Coordinator ISRAEL: Rabbi Yossi Tirnauer, Rabbinic Coordinator OU Israel | Rabbi Yissachar Dov Krakowski, Rabbinic Field Representative Headquarters: 11 Broadway, New York, NY 10004 212-563-4000  website: www.ou.org

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RANGES ARE 11 DAYS, WED-SHABBAT 15-25 MARCHESHVAN (NOV 13-23) Earliest Talit & T'filin Sunrise Sof Z'man K' Sh'ma

5:13-5:21am 6:05-6:14am 8:44-8:49am

(Magen Avraham: 8:07-8:11am)

Sof Z'man T'fila

(Magen Avraham: 9:06-9:10am)

Chatzot (Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation) (based on sea level: 4:41-4:36½pm)

9:37-9:41am

11:23¾-11:25½am 11:54-11:56am 3:35-3:31¾pm 4:46-4:41½pm

Seymour J. AbramsOrthodox Union Jerusalem World CenterAvrom Silver Jerusalem College for AdultsWolinetz Family ShulMakom BaLevBirthrightYachadNCSY in IsraelJLIC in IsraelPearl & Harold M. Jacobs ZULA Outreach CenterThe Jack Gindi Oraita ProgramOU Israel Kashrut

ZVI SAND, PRESIDENT, OU ISRAEL Yitzchak Fund, Former President, OU Israel | Rabbi Emanuel Quint z”l, Senior Vice President | Prof. Meni Koslowsky, Vice President | Dr. Simcha Heller, Vaad member | Stuart Hershkowitz, Vaad member | Moshe Kempinski, Vaad member | Sandy Kestenbaum, Vaad member | Ben Wiener, Vaad member | Harvey Wolinetz, Vaad member RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL David Katz, CFO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director of Programs, OU Israel Center | Rabbi Sholom Gold, Dean, Avrom Silver Jerusalem College for Adults

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WEEKLY INSPIRATION ‫ ודמיונותיו‬,‫ רעיונותיו‬,‫ הגיונותיו‬,‫"אי אפשר לאדם מישראל שיהיה מסור ונאמן למחשבותיו‬ "‫ בתכונות הנאמנות הזאת בארץ ישראל‬,‫בחוץ לארץ‬ )‫ב‬:‫ ארץ חפץ ד‬,‫(הרב אברהם יצחק הכהן קוק זצ"ל‬

It is impossible for a Jew to be faithful to his thoughts and visions outside of the Land in the same way that he is faithful in the Land of Israel.

(HaRav Avraham Yitzchak HaKohen Kook zt”l, Eretz Chefetz 4:2)

TABLE OF CONTENTS 06 16 20 28 30 32 34 46 48

Aliya by Aliya Phil Chernofsky

Hospitality Before Heaven Rabbi Dr. Tzvi Hersh Weinreb Negative capability Rabbi Lord Jonathan Sacks Probing the Prophets Rabbi Nachman Winkler

I am Dust and Ashes Rabbi Shalom Rosner Wandering Worries Rebbetzin Shira Smiles Vayeira: “Family Connections” Rabbi Judah Mischel Simchat Shmuel Rabbi Sam Shor Avraham’s Essence Rabbi Aaron Goldscheider

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TORAH TIDBITS / VAYEIRA 5780

52 54 56 58 60 66 70 74 78

Divrei Menachem Menachem Persoff Kohen Serving as Chazan in Israel Rav Daniel Mann, Eretz Chemda Garden Barrels and Kilei Zera’im, #2 Rabbi Moshe Bloom Torah Tidbits This 'n That Phil Chernofsky Using the Secular Calendar Rabbi Shimshon Hakohen Nadel Infertility is Not a Disease Rabbi Gideon Weitzman

Fight, Flight or Freeze Rabbi Benji Levy Chizuk & Idud Rabbi Yerachmiel Roness Teen Talk Rabbi Uri Pilichowski

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VAYEIRA STATS 4th of the 54 sedras; 4th of 12 sedras in B'reishit Written on 252 lines in a Torah, rank: 5 6 Parshiyot; 4 open, 2 closed 147 p'sukim - ranks 7th (4th in B'reishit) 2085 words - ranks 2nd (1st in B'reishit) 7862 letters - rank: 3rd (2nd in B'reishit) P'sukim above average in length (words and letters per pasuk) explain its rise in rankings from p'sukim to words (and letters). Vayeira is actually the 2nd largest sedra in the Torah. (Naso, is #1 with no rival - Bamidbar, Pinchas, and R'ei all take up more lines than Vayeira, but those sedras each have many parshiyot, which means a lot of blank space between parshiyot, which adds to the line-count.)

MITZVOT None of Taryag (the 613 mitzvot) are found in Vayeira (one of 17 sedras without entries on the list of 613) - however, there are Midot and values and other lessons.

ALIYA-BY-ALIYA SEDRA SUMMARY [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma. X:Y is Perek:Pasuk of the Parsha’s beginning; (Z) is the number of p’sukim in the parsha.

KOHEN FIRST ALIYA 14 P'SUKIM - 18:1-14 [P> 18:1 (71)] And G-d appeared to him (Avraham)...

EILAV (to him) refers us back to the end of the previous parsha - Avraham's circumcision, indicating that the purpose of G-d's visit with Avraham was Bikur Cholim, visiting the sick. Commentaries teach us that G-d was visiting the sick, even though the Written Word does not say that specifically. And this is one of the attributes of G-d which we are to emulate.

SDT

He is sitting at the entrance of his tent (watching for travelers to welcome) in the heat of the day.

It was unnaturally hot; that was G-d's doing, to spare Avraham the bother of visitors, He removed the sun from its envelope... However, Avraham is distressed by the absence of visitors, so G-d sends three angels to him in the guise of wayfarers. We have a lesson- within-alesson here. To be careful to do for others - especially the ill and elderly (but for

SDT

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anyone, really) - what THEY (need, of course, and) want, not what WE want, and not what we THINK they want. Also, to realize that there are exceptions to rules. Some people like being fussed about; others don't. For some, taking things easy is therapeutic. For others, action is their medicine. Avraham did not want to take things easy, even though he was ailing. So G-d, so-to-speak, accommodated him by sending the angels as people.

That G-d was visiting the sick, is Rashi.

Other commentaries say differently: Rabbeinu HaM'yuchas says "to discuss S'dom".

S'forno: To confirm that He stood by the Covenant.

Ohr HaChayim: To make known that the Sh'china resided with Avraham and that he would be a vehicle for the Sh'china. from Otzar M'forshei HaP'shat Avraham sees the three "men" and runs to greet them, after asking G-d to wait for him (so to speak). (From here we are taught the greatness of the mitzva of Hachnasat Orchim.)

This is one of the ways to interpret the pasuk - that ADO-NAI means G-d, and that Avraham was addressing Him. ADONAI can also mean "my sirs", in which case Avraham could have been speaking to the men/angels. Each possibility causes minor awkwardness in the flow of the p'sukim.

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"Speak little, but do much."

This maxim from Pirkei Avot is manifest in Avraham Avinu's behavior. He offers the angels a bit of water and some bread, but in fact prepares for them (with the help of Sara and Yishmael) a sumptuous meal.

Avraham and Sara are the ultimate models for hospitality, one of the hallmarks of the Jewish People. We must learn from them and emulate them.

SDT

One of the angels informs Avraham of the pending birth of Yitzchak. Sara's reaction is to laugh (expressing a slight doubt in the ability of a 100 year old man to father a child and of a 90 year old woman to give birth). G-d asks Avraham why Sara would doubt His ability to permit an old woman to conceive.

LEVI SECOND ALIYA 19 P'SUKIM - 18:15-33 Sara would like to deny that she laughed (and doubted), but she cannot.

The three angels each had a single task: One to heal Avraham, one to announce the birth of Yitzchak (both missions accomplished), the third to destroy S'dom.

That angel is now accompanied by Refa'el, whose new task is to save Lot and family.

Avraham escorts the angels on their way to S'dom.

1 of 75,598

EFRAT 02-5454500 www.efrat.org.il

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Once again, we learn the correct behavior of a proper host from Avraham: namely, to escort your guests as they leave your home. It is even said that escorting out is greater than ushering in.

SDT

HaShem next tells Avraham of his intention to destroy S'dom. Avraham pleads and bargains on their behalf, but there aren't enough righteous people to save the cities.

The dialog between Avraham and HaShem is an astounding (and unique) example of the close relationship between them.

SHLISHI THIRD ALIYA 20 P'SUKIM - 19:1-20 The two angels arrive in S'dom and are taken in by Lot. [The nephew of Avraham Avinu has learned something from his uncle.] The people of S'dom demonstrate their evil nature. It is clear from the p'sukim as well as Midrashim and commentaries, that Lot was not sufficiently pious or believing in his own right, but he compared favorably with the people among whom he lived, and he had merit as the nephew of Avraham. (And as the progenitor of Ruth!)

The word "and he lingered" is read with the rare tropmark, the shalshelet, which musically emphasizes the reluctance of Lot to believe what he was told by the angels and leave. In contrast to this behavior of Lot, the same word is used in

SDT

describing the haste with which the Children of Israel left Egypt at G-d's command, symbolized by the matza which they hastily baked rather than linger for the dough to rise and produce a "proper" bread - demonstrating their faith and confidence in G-d. Interesting, is it not, that Lot is described as baking matzot for the visitors. Rashi's comment: It was Pesach. Which gives us a double association for the contrast between Lot and the people of Israel (Pesach/ matza and the unusual word L'HIT- MAHMEI'AH).

Lot is led out of the city by the angels, his wife and two daughters with him. They are told to flee for their lives, without looking back at the destruc- tion of the cities. Lot pleads for permission to seek refuge closer by.

R'VI'I FOURTH ALIYA 40 P'SUKIM - 19:21-21:4 2nd longest R'vi'i in the Torah Once Lot and family are safely away, S'dom is destroyed. Lot's wife looks back - against orders - and turns into a pillar of salt. (Her punishment is specifically with salt as a measure-for- measure for her stinginess with guests.)

From the episode of Lot's wife, we can draw the following point. Lot and family were worthy of being spared the destruction of S'dom, but they were not worthy enough to be able to witness the destruction. This, in contrast to Avraham, who views the destruction.

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"And Avraham gets up early in the morning to the place where he STOOD before G-d."

of mankind. They plot to get Lot drunk and sleep with him in order to continue humanity. Moav and Amon are the results.

Avraham returns to the same spot to speak to G-d.

From here is derived the concept of having a MAKOM KAVU'A, a fixed place for prayer. The Talmud says: "he who fixes himself a place for davening, the G-d of Avraham will help him."

Note that everything that has happened so far in Vayeira, make up a single long, 71-pasuk parsha. From the arrival of the angels through the completion of the final task of those angels - namely, the destruction of S'dom. Apparently, the different episodes all belong together more than one would initially think. The common thread, of course, is/are the angels. Their tasks are now complete.

SDT

However, a fixed place in shul should NEVER be the cause of argu- ment or discord. E.g. when a person comes late or even on time - to shul and someone is sitting in "his seat", how to handle such a situation requires sensitivity - and often, the quality of a VATRAN, one willing to yield for the sake of accord.

Of course, more fundamentally, it is this pasuk and another that combine to "support" the Gemara's statement that Avraham instituted T'filat Shacharit.

The Torah reiterates the point that Lot was saved in the merit of his uncle Avraham Avinu (and Ruth, the "mother of royalty" who was to come from Lot G-d can work merit either from the past or the future).

Lot's two daughters, having witnessed the total destruction of S'dom and its vacinity, assume that they are the sole survivors

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[S> 20:1 (18)] Avraham and Sara now travel to G'rar where they again present themselves as brother and sister. Sara is taken to Avimelech, but G-d appears to him and warns him not to touch her. Avimelech confronts Avraham who explains that his fears were based on the lack of "Fear of G-d" in the place.

Avraham then prays on behalf of Avimelech and his people who were stricken with a disease which rendered them temporarily sterile.

From this point (21:1) to the end of Vayeira, is the Torah reading of Rosh HaShana (part on the first day, part on the second.)

[S> 21:1 (21)] G-d fulfills His promise and Sara becomes pregnant. She bears

a son to Avraham in his advanced age, and the son is called Yitzchak. Avraham circumcises Yitzchak at eight days of age, as G-d has commanded.

Avraham's having prayed on behalf of Avimelech for children is juxtaposed to Sara Imeinu conceiving. Our Sage teach us that selflessly praying for others can sometimes result in the same prayers being answered for yourself.

CHAMISHI 5TH ALIYA 17 P'SUKIM - 21:5-21 Avraham is 100 years old when Yitzchak is born. Avraham makes a great party upon the occasion of Yitzchak's being weaned (ormaybe for the Brit).

As Yitzchak is growing up, Sara notices the potential negative influence of Yishmael and she demands of Avraham that he send Yishmael and his mother Hagar, away. Blinded by his great "kind heart", Avraham has to be told by G-d to listen to Sara. Hagar and Yishmael once again are on the verge of death in the wilderness, but Yishmael's prayers are

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answered and they are saved. Hagar is assured by an angel that they will survive.

davening called KORBANOT for obvious reasons.

And indeed they do, and Hagar subsequently marries Yishmael off to a woman from the land of Egypt.

Although none of Avraham's descendants (we, the Jewish People) can ever be tested in so drastic a way (because we have the experiences of our predecessors to give us support), we do derive tremendous inspiration from this portion of the Torah. It is part of our Heritage and, even more, part of our Essence. Tests of Faith are relative to the individual. Each of us is challenged in different ways throughout our lives. So too, for us as a Nation. May we be always guided by deep commitment to Torah and Jewish values.

SHISHI SIXTH ALIYA 13 P'SUKIM - 21:22-34 [P> 21:22 (13)] Avimelech and his commander Pichol enter into a pact with Avraham. The pact has to do with wells that Avraham dug, that the servants of Avimelech stole, the return of those wells and the acknowledge- ment by Avimelech that the wells do actually belong to Avraham. The city of Be'er Sheva receives its name from the double meaning of the 7 sheep used as tokens of the covenant and the oath sworn between them.

Avraham plants an "Eshel" in Be'er Sheva. In addition to being a type of tree, the word ESHEL is considered an acronym of the Hebrew words for Food, Drink, and Lodgings (or Food, Sleeping, Escort). ESHEL AVRAHAM is the symbol of hospitality for all times.

MORE. Akeidat Yitzchak defines who we are... even when our own behavior is contradictory to our Torah standards. We stand before G-d on Rosh HaShana, and we blow the Shofar made from a ram's horn a reminder of the Akeida. We ask G-d to remember Akeidat Yitzchak and have mercy on His (some- times undeserving) children. We read the Akeida in the Torah and we refer to it repeatedly in our Rosh HaShana davening and Slichot, to inspire us and to identify us.

After these events, G-d tested Avraham

SH'VII SEVENTH ALIYA 24 P'SUKIM - 22:1-24 [P> 22:1 (19)] This is the portion of the Binding of Isaac - Akeidat Yitzchak. The Akeida has been incorporated into our daily davening (some siddurim don't have it; some don't say it). It is the ultimate manifestation of commitment to and love of G-d. It also belongs to the portion of the 12

TORAH TIDBITS / VAYEIRA 5780

In loving memory of our father, grandfather, great-grandfather

Alfred S. Cohen l"f

l"f odkd oexd` mely `a` on his 11th yahrzeit, oeygxn c"k

by his daughters: Janice Weinreb, Barbara Yasgur, Benay Cohen-Nesher and families

- He told Avraham to take Yitzchak to Har HaMoriya and offer him as an Olah - an all-burnt sacrifice... Avraham enthusiastically set out to do G-d's bidding... On the third day, Avraham saw the intended place from afar and told the two lads (Eliezer and Yishmael, according to our Tradition) to wait with the donkey... On the way, just Avraham and Yitzchak, hand in hand, Yitzchak asks where the animal for sacrifice is and Yitzchak understood what was to happen from Avraham's answer. Avraham built an altar, bound Yitzchak to it and was about to sacri- fice him, when a heavenly angel told him to stop and not harm the "boy". Avraham spotted a ram (which our Tradition tells us might have been created specifically for this purpose in the instant before the first Shabbat

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of B'reishit, as one of the final acts of Creation) caught by its horns in a thicket.

G-d acknowledges Avraham's dedication and blesses him again with countless descendants... Avraham and company return to B'er Sheva.

[P> 22:20 (5)] The parsha ends with mention of the birth of Rivka, to link to the next phase of the development of Judaism - viz., the means of its transmission and continuity. Maftir: final 5 p'sukim.

HAFTARA 37 P'SUKIM MELACHIM BET - 4:1-37 The sedra shows us the sharp contrast between the kindness and hospitality of Avraham & Sara on the one hand, and the cruel "business is business" and "what's in it for me" nature of S'dom. The haftara is about the widow of a prophet who was facing losing her two children because of her poverty and the twisted state of Israel's society that HAD lost sight of the legacy of Avraham and Sara. The prophet Elisha performs a miracle (of olive oil miraculously filling many vessels that the woman had and borrowed and anointed 14

TORAH TIDBITS / VAYEIRA 5780

with a few drops of oil she possessed) and the family is spared that plight.

The haftara also tells of the Shunamite woman who prayed so fervently for a son. She had a son but he died. He is miraculously resuscitated by Elisha. This forms a counterpart to the birth of Yitzchak and the subsequent almost-losing him at the Akeida. (And fits well with Midrashim that say that Yitzchak was actually sacrificed on the Altar and restored to life - we have references to AFARO SHEL YITZCHAK, the ashes of Yitzchak.)

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RABBI DR. TZVI HERSH WEINREB THE PERSON BY OU Executive Vice President, Emeritus IN THE PARSHA

Hospitality Before Heaven

H

e was an old man, frail, tired, and bereaved. News of Hitler’s advancing army preoccupied him, and he was overwhelmed, if not broken, by the requests for advice he was receiving from hundreds of troubled Jews. Indeed, he may have already sensed that he had only months to live.

His name was Rabbi Chaim Ozer Grodzenski, and he was universally acknowledged to be the world’s leading Talmudic scholar. He lived in the city of Vilna, and the time was late 1939.

The person who told me the story was then a young man, barely twenty years old. He was himself a refugee, along with his fellow yeshiva students. He found himself in the neighborhood of Rabbi Grodzenski’s residence during the Sukkot holiday. He decided he would attempt to visit the Rabbi, although he knew that he might not be granted an audience.

How surprised he was to find the Rabbi alone, studying and writing. The

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rabbi welcomed him, inquired about his welfare, and invited the visitor to join him in a light lunch. The Rabbi told him that because of his age and physical weakness he deemed himself to be exempt from the requirement to eat in the sukkah. He considered himself a mitzta’er, one whose physical discomfort freed him from the sukkah requirement.

“But you,” the Rabbi continued, “are a young man and reasonably healthy.

Therefore, take this plate of food down to the sukkah in the courtyard, and excuse me for not being able to join you.”

The young man did so, but soon, sitting in the sukkah by himself, was surprised to hear the old Rabbi slowly making his way down the many steps from his apartment to join him in the sukkah.

“You may wonder why I am joining you,” exclaimed the old Rabbi. “It is because although a mitzta’er, one who is in great discomfort, is exempt from the mitzvah of sukkah, he is not exempt from the mitzvah of hospitality, of hachnasat orchim.”

This anecdote underscores the importance of the mitzvah of hospitality and illustrates the fact that even great physical discomfort does not excuse a person from properly receiving and entertaining his guests.

Of course, the biblical basis for Rabbi Grodzenski’s teaching is to be found in this week’s Torah portion, Vayera. In the opening verses, we find that Abraham, despite the fact that he was recovering from his recent circumcision, exerts himself to welcome a small group of wayfarers and tends to their needs with exquisite care.

Abraham is our model for the important mitzvah of welcoming strangers and seeing to it that they are greeted hospitably.

The 17th century sage, Rabbi Isaiah Horowitz, known as the Shaloh HaKadosh, points out that performance of this mitzvah helps us realize that we are all wanderers and merely transient guests in the Almighty’s world. We pray that He treats us hospitably during

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our sojourn in His world, and to earn such treatment, we are sensitive to the physical and emotional requirements of our own guests.

Our sages discovered an even deeper dimension to Abraham’s hospitality. The third verse in our Torah portion reads, “And he said, ‘My lord, if I have found favor in your eyes, pass not away from your servant.’” The simple reading of this verse is that Abraham is speaking to one of his guests whom he refers to as “my lord.”

Another reading, a startlingly provocative one, suggests that Abraham is addressing the Almighty Himself, and that the word “lord” should be spelled with an uppercase “L”. According to this interpretation, Abraham is asking that the Lord Himself excuse him and wait for him while he tends to his guests.

“Welcoming one’s guests is a bigger mitzvah then welcoming the Shechinah, the Divine Presence.” That is the lesson which the Talmud derives from the story which opens our parsha this week.

Commentaries throughout the ages have questioned whether it is indeed legitimate for one to abandon his rendezvous with God in order to attend to the needs of mere human beings. Is it right for one to interrupt his dialogue

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with the Almighty just to perform the mitzvah of hospitality?

There is a rich literature of responses to this question. One approach is to understand that it is not so much that hospitality trumps the experience of communication with the Shechinah.

Rather, it is that the way to earn such an exalted spiritual experience is by practicing hospitality.

One does not achieve a spiritual experience through meditation and prayer. One achieves true spirituality by painstakingly attending to the needs of others.

This is why we give some charity, perhaps even just a few pennies, prior to engaging in prayer. The Talmud suggests that in order to earn the right to address God in prayer, one must first demonstrate that he is not unaware of his obligations to his fellow. First alms, then prayer. First hospitality, and only then can one come into the Divine Presence.

How important it is that we learn the lesson of religious priorities. Never can we place our spiritual longings above our obligations to our fellow human beings.

This is the lesson taught to us so long ago by our forefather, Abraham, when he turned away from God in order to practice the mitzvah of hachnasat orchim.

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS CONVERSATION

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬

Negative Capability

I

have written about the binding of Isaac many times in these studies, each time proposing an interpretation somewhat different from the ones given by the classic commentators. I do so for a simple reason.

The Torah, and Tanach generally, regard child sacrifice as one of the worst of evils.

Child sacrifice was widely practised in the ancient world. In 2 Kings 3:26-27, we read of how the Moabite king Mesha, in the course of war against Israel, Judah and Edom, sacrificed his eldest son to the god Chemosh. Had the point of the trial in Abraham’s willingness to sacrifice his son, then in terms of the value system of Tanach itself he would have proven himself no better than a pagan king.

Besides this, the name Abram means “mighty father.” The change of name to Abraham was meant to signify “father of many nations.” God said that he chose Abram “so that he will instruct his children and his household after him to go in the way of the Lord,” meaning that 20

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Abraham was chosen to be a role model of fatherhood. A model father does not sacrifice his child.

The classic interpretation given by most of the commentators is beautiful and moving. Abraham showed that he loved God more than he loved his own son. But for the reasons above, I prefer to continue to search for different interpretations. Unquestionably, there was a trial. It involved Isaac. It tested Abraham’s faith to the limit. But it was about something else.

One of the most perplexing features of the Abraham story is the disconnect between God’s promises and the reality.

Seven times, God promised Abraham the land. Yet when Sarah died, he owned not even a burial plot and had to buy one at an exorbitant price.

At the very opening of the story, God called on him to leave his land, his birthplace and his father’s house, and promised him, “I will make you into a great nation, and I will bless you.” Without demur or hesitation, Abraham left, began the journey, and arrived in the land of Canaan. He came to Shechem and built an altar there. He moved on to Bet-El and built an altar there as well. Then almost immediately we read that “There was a famine in the land.”

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Abraham and his household were forced to go to Egypt. There, he found that his life was at risk. He asked Sarah to pretend to be his sister rather than his wife, thus putting her in a false position, (conduct which Ramban intensely criticised). Where, at that moment, was the Divine blessing? How was it that, leaving his land and following God’s call, Abraham found himself in a morally impossible situation where he was forced to choose between asking his wife to live a lie, and exposing himself to the probability, perhaps certainty, of his own death?

A pattern is beginning to emerge.

Abraham was learning that there is a long and winding road between promise and fulfilment. Not because God does not keep His word, but because Abraham and his descendants were charged with bringing something new into the world.

A sacred society. A nation formed by covenant. An abandonment of idolatry.

An austere code of conduct. A more intimate relationship with God than any people has ever known. It would become a nation of pioneers. And God was teaching Abraham from the very beginning that this demands extraordinary strengths of character, because nothing great and transformative happens overnight in the human world. You have to keep going, even if you are tired and lost, exhausted and despondent.

God will bring about everything He promised. But not immediately. And not directly. God seeks change in the real world of everyday lives. And He seeks 22

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those who have the tenacity of faith to keep going despite all the setbacks. That is what the life of Abraham was about.

Nowhere was this clearer than in relation to God’s promise of children.

Four times, God spoke about this to Abraham: [1] “I will make you into a great nation, and I will bless you.” (Gen. 12:2) [2] “I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted.” (Gen. 13:16) [3] “Look up at the sky and count the stars—if indeed you can count them.”

Then He said to him, “So shall your offspring be.” (Gen. 15:5) [4] “No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. I will make you very fruitful; I will make nations of you, and kings will come from you.” (Gen. 17:5-6) Four ascending promises: a great nation, as many as the dust of the earth, as the stars of the sky; not one nation but many nations. Abraham heard these promises and had faith in them: “Abram believed the Lord, and He reckoned it to him as righteousness” (Gen. 15:6).

Then God gave Abraham some painful news. His son by Hagar, Ishmael, would not be his spiritual heir. God would bless him and make him a great nation, “But my covenant I will establish with Isaac, whom Sarah will bear to you by this time

next year.” (Gen. 17:21).

It is against this background of four promises of countless children, and a further promise that Abraham’s covenant would be continued by Isaac, that we must set the chilling words that open the trial: “Take your son, your only son, the son that you love – Isaac – and offer him up.”

The trial was not to see whether Abraham had the courage to sacrifice his son. As we saw above, even pagans like Mesha king of Moab had that courage.

It was widespread in the ancient world, and completely abhorrent to Judaism.

The trial was not to see whether Abraham had the strength to give up something he loved. He had shown this time and time again. At the very beginning of his story he gave up his land, his birthplace and his father’s house, everything that was familiar to him, everything that spoke of home.

In the previous chapter, he gave up his firstborn son Ishmael whom, it is clear, he also loved. Was there even the slightest

Tuesday, November 12 Shira Smiles shiur is sponsored by Perel Joseph Azaria in honor of Evan Chartier's Birthday Rabbi Shai Finkelstein’s Thursday morning shiur is sponsored anonymously Rabbi Breitowitz Sunday Morning shiur is sponsored anonymously OU ISRAEL CENTER

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doubt that he would give up Isaac, who was so clearly God’s miraculous gift, arriving when Sarah was already postmenopausal?

The trial was to see whether Abraham could live with what seemed to be a clear contradiction between God’s word now, and God’s word on five previous occasions, promising him children and a covenant that would be continued by Isaac.

The Rabbis knew that there were instances where two verses contradicted one another until a third verse came to resolve the contradiction. That was Abraham’s situation. He was faced with a contradiction, and there was as yet no further verse to resolve it. That was the test. Could Abraham live with uncertainty?

He did just that. He prepared himself for the sacrifice. But he told no one else.

When he and Isaac set off on the third day on their own, he told the two servants who had accompanied them, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.” When Isaac asked, “Where is the lamb for the burnt offering?” Abraham replied, “God Himself will provide the lamb.”

These statements are usually taken as diplomatic evasions. I believe, however, that Abraham meant exactly what he said. He was living the contradiction.

He knew God had told him to sacrifice his son, but he also knew that God had told him that He would establish an everlasting covenant with his son.

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The trial of the binding of Isaac was not about sacrifice but about uncertainty.

Until it was over, Abraham did not know what to believe, or how it would end. He believed that the God who promised him a son would not allow him to sacrifice that son. But he did not know how the contradiction between God’s promise and His command would resolve itself.

The poet John Keats, in a letter to his brothers George and Thomas in 1817, sought to define what made Shakespeare so great compared to other writers. He possessed, he said, “Negative Capability – that is, when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason.” Shakespeare, in other words, was open to life in all its multiplicity and complexity, its conflicts and contradictions, while other, lesser writers sought to reduce it to a single philosophical frame. What Shakespeare

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was to literature, Abraham was to faith.

I believe that Abraham taught us that faith is not certainty; it is the courage to live with uncertainty. He had negative capability. He knew the promises would come true; he could live with the uncertainty of not knowing how or when.

Shabbat Shalom Covenant and Conversation 5780 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l.

These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org.

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RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

W

hen studying this week’s haftarah over the past years, we have discussed the parallels between the stories included in the parasha itself and those found in the haftarah. And, indeed, the similarities between the stories of Avraham in Sefer Breishit and those of Elisha found in Sefer M’lachim B, are quite striking. In the parasha we read of a G-dfearing man who almost loses his only two sons: Yishma’el in the desert and Yitzchak of Har MaMoriah, both of whom were miraculously saved. In similar fashion, we read in the haftarah of a righteous, G-d fearing woman who stands to lose both of her sons until they were miraculously saved.

In fact, the same similarities can be found in the story of Eliyahu HaNavi, the mentor of Elisha, in Sefer M’lachim A. There, we read the story of a poor widow who welcomed Eliyahu into her home, and, together with her son, were saved from starvation through a miracle performed by the navi –extending the little flour and oil she had, so that it would last until the drought was broken. When, subsequently, the widow’s son took ill and died. Eliyahu brought him back to life once more. These two miracles were performed by Elisha also, as we read in the haftarah. In the first story, he revives the dead son of a wealthy woman who hosted Elisha in her home and, in

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the second story, he extends the small amount oil of a poor widow so that she could sell the excess and feed her family.

Given the similarities of both of the stories from Sefer M’lachim to the stories of Avraham Avinu it is difficult to understand why our Rabbis choose to read the experiences of Elisha, the student, rather than those of Eliyahu, the master?

After all, both episodes parallel the events that Avraham experienced, those that we read in the Torah this Shabbat!

I would suggest that perhaps the additional connection to the parasha that Chazal see in our haftarah is not based on the events but on the personalities.

Avraham Avinu was a character who was well-known and well-respected by the wider community. The agreements he made with the king of Philistia, the alliances he had with Aner, Eshkol and Mamre and the high regard with which he was held by the residents of Kiryat Arba/Chevron attest to the respect and admiration he acquired during his lifetime. Together with that, Avraham also connected to surrounding peoples.

Our Rabbis speak of the many followers he and Sarah gathered (“v’et hanefesh asher asu b’Charan”) as they spread the belief in the One G-d to a pagan population. That success was based upon the gentle ways of this great man who

preferred to part from his nephew Lot rather than feuding with him, just as he spoke to Avimelech when he felt that he was treated unjustly. This was a man of the people who understood that they were NOT rejecting Hashem but were ignorant of Him. Elisha followed the same path. He had to deal with a nation that did not DENY G-d but who did not KNOW G-d. After the extended reign of the wicked King Achav, the first king to openly worship a false god, the younger generation was ignorant of Hashem. Elisha brought them closer to G-d by serving the people, helping those in need and generally building warm relationships with the people. Eliyahu faced a different challenge in facing the Israelite king and his Phoenician queen. It was up to him to prove that the idolatrous worship was useless and senseless because Hashem was the ultimate and only true power in the world. And so, he relied on harsh punishment to express G-dâ&#x20AC;&#x2122;s anger and on public miracles that would reflect His power.

In the end, it was not the similar stories alone that moved our early scholars to choose this haftarah for this parasha, but also the similar qualities of the individuals that inspired their choice.

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RABBI SHALOM Kehilla, Nofei HaShemesh ROSNER Rav Maggid Shiur, Daf Yomi, OU.org

I am Dust and Ashes

A

vraham courageously argues with Hashem in defense of the people of Sedom, begging that G-d spare them from imminent annihilation.

Avraham takes a strong stand, and does not accept Hashem’s rejection, consecutively lowering the number of righteous people warranting sparing the city (from 50 regressively down to 10). Yet, Avraham initiates the conversation with humbling words, referring to himself as mere “dust and ashes” (v’anochi afar v’efer). The Gemara in Chulin 88b states that due to this statement by Avraham, we merited the ashes of the Parah Aduma and the dust used in the concoction drunk of the isha Sotah. What exactly is the connection between Avraham’s statement and Para Aduma and Sota?

The Beis Halevi offers a fascinating explanation based on the characteristics of ashes and dust. Dust, has no significant past, yet from dust blossom flowers, trees and other vegetation. Avraham is utilizing this comparison to illustrate that he is not worthy of arguing with Hashem for he has no significant past. Ashes, on the other hand, had a past, but the significant object 30

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was burnt, destroyed and left with no current or future existence. Avraham is utilizing this comparison to highlight that he is not worthy of arguing with Hashem for he has no great future.

Due to Avraham’s humility in approaching Hashem on behalf of the people of Sedom, we were granted Para Aduma and Sotah – which is actually mida knegged mida (measure for measure). The ashes which we previously described as resulting from a burnt object depicting no future, when connected to the Para Aduma, actually purify the future of the individual that is tamei met. The dust which we previously described as having no past, when included in the drink of the Isha Sotah, reveal the true past of the accused women.

The innate characteristics of these two elements is flipped in relation to the Para aduma and Sotah.

Avraham’s humility is what warranted the miraculous results from dust and ashes. People often err in understanding the essence of humility. Being a humble person does not mean one has to be a quiet, removed and sort of a passive individual. Moshe is referred to as being anav mekol adam – the humblest of all people. Moshe was not a shy person.

He stood up to Pharaoh, demanding the release of the Jewish people. Moshe stood up to the shepherds who scoffed Yitro’s

daughters and Moshe led the nation through the trials and tribulations during 40 years in the desert. Yet, Moshe is referred to as being humble.

Avraham is depicted here as a humble individual, yet, he has the audacity to argue with the Almighty! He does so not for any personal gain, but rather to save a city. A humble person is someone who acts not for personal honor or recognition, but rather because acting in such respect is the right thing to do.

Like our patriarch, Avraham Avinu, may we be able to act with humility, yet garner strength from our past (ashes) to conduct ourselves in a way that is befitting to lead to a brighter future (dust) for all of Klal Yisrael.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Wandering Worries

D

id you ever find yourself in a certain place, and wonder how you landed up there? Have you ever made the wrong turn and gotten completely lost? Did you ever set out to go somewhere and made it there without any glitches? All these experiences are reflected in the bracha we say each morning, ‘hameichin mitzadei gaver’, Hashem prepares the footsteps for each person.

When Hagar is expelled from the home of Avraham Avinu the Torah tells us that she wandered lost, roaming aimlessly in the desert. Rashi comments that she returned to the idolatry of her father’s house. How, asks Rav Gifter in Pirkei Torah, does Rashi know this? Why does he not understand the passuk according to its simple meaning?

To appreciate Rashi’s explanation let us return to the above mentioned bracha.

Mishlei 20:24 is our source, which teaches us that Hashem leads the footsteps of man. R’ Moshe Bernstein in Laboker Rina, quotes R’ Yehudah Ben R’ Yakar who comments that often people rely on their own prowess when embarking on 32

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a journey. They plan, map out their trip and are confident they will reach their destination. We need to remind ourselves that it is ultimately Hashem who leads us, and we will land in the exact location that He desires. The following story illustrates this beautifully. Once there was a lockdown in a city and all movement was prohibited. Rav Yonatan Eybeshetz went out in the morning to go daven in shul. When stopped by an officer who asked where he was going, R’ Eybeshetz answered that he did not know. He was taken to the police station and asked to explain himself. He told them, “We never know where we are going. A perfect proof of this is that I thought I was going to shul this morning, and here I am in the police station!” To a certain degree, none of us really knows where we are headed, we only know where we think we are going. This idea is particularly crucial to keep in mind in our generation that is guided by GPS and Waze. We are often overconfident in planning and executing our travel itineraries. We need to be mindful that Hashem will often “reroute” us to be in the exact place at the exact

time to experience what is necessary for us. When delayed, when traffic jams seem endless, this bracha must be our mantra; we are exactly where we need to be, and Hashem is orchestrating everything from Above. The countless, precise timing “miracles” that we experience daily need to be our focus of gratitude when saying this bracha.

It is clear now, R’ Gifter citing R’ Pagramski, explains, how Rashi arrived at his conclusion about Hagar. When one wanders and feels lost, they have left the values of Avraham Avinu. We are never lost; we are always exactly in the place Hashem wants us to be. This is the message of the words “hameichin mitzadei gaver”; a directive for all travels, literal and figurative, through life.

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RABBI JUDAH OU-NCSY MISCHEL Mashpiah, Executive Director, Camp HASC Dedicated L'Iluy Nishmas HaChaver Shlomo Michael ben Meir z'l

Vayeira: “Family Connections”

R

ebbe Yaakov Yitzchak, the Chozeh or ‘Seer’ of Lublin zy’a was a wondrous light of righteousness and Torah scholarship, Kedusha and generosity. In addition to his ability to ‘see’ into the non-physical world of souls, he was a boundless Baal Tzedaka, distributing copious amounts of charity to all those who visited his court in Lublin.

A certain poor collector once travelled to Lublin, desperate for funds to marry off his daughter. The wedding was approaching and he needed a large amount to cover the expenses. He joined the line of petitioners, and when his moment with the Tzadik arrived, he shared his difficult situation, and also lobbied for special consideration in light of their kesher, their ‘family connection’: “My maternal greatgrandmother’s second husband had a nephew that is a cousin through marriage to one of the Rebbe’s uncles….”

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The Chozeh was unimpressed with the man’s exaggerated ‘Kesher’, and shook his head, saying, Veiteh K’rovim, Veiteh K’rovim — “Distant relatives.” He handed the visitor the standard donation for Hachnasas Kallah. Again, the visitor tried to play the family card, but the Chozeh did not buy it.

Disappointed, and with no recourse, the man prepared to return home.

As he stepped toward the door, one of the Chozeh’s closest students, Rebbe Naftali of Ropshitz, noticed him. The Ropshitzer was beloved for his frank and pithy observations, his sense of humor and holy chutzpah. He gestured and whispered to the downcast collector: “Stay a little longer. Soon we will daven the afternoon services. When the Chazan begins Chazaras Hashatz, the repetition of the Amida, when he recites the blessing of Avos and says, “...Our G-d and G-d of our Forefathers… Elokei Avraham, Elokei Yitzchak, v’Elokei Yaakov”, you should call out loudly Veiteh K’rovim! Distant relatives! Let’s see,” smiled the Ropshitzer, “how the Chozeh responds.”

As Minchah began, the man nervously made his way to stand near the Rebbe.

When the Chazan started Chazaras Hashatz and said the words V’zocher Chasdei Avos, “Have mercy on us in the merit of our great forefathers,” the collector cried out,“Veiteh K’rovim! Veiteh K’rovim!”

The Chozeh turned around and shot a look of surprise at the guest, and with a sigh, placed his head down on his lectern.

As soon as the mourners had completed their last Kaddish, the Chozeh beamed with love at the guest, pulled a bag of gold coins out of the lectern, and sent him on his way with a blessing and more than enough to pay for the family Simcha. ~ The Alter Rebbe explains (Tanya, 44) that concealed deep within each of our souls is a latent faith and love for Hashem which is a Yerusha m’Avoseinu, “an inheritance from our forefathers”. Faith is not something we acquire, earn or achieve, it is a light shining within the core of our identity and spiritual DNA, passed down to us as an unearned inheritance from our Avos and Imahos.

The generosity and loving-kindness of our Savta Sarah and Saba Avraham, their faith and dedication to Hashem, and their care and concern for others, live on in our own faith and propensity and talent for Chesed.

May we see clearly, as we delve into the Parsha, how “karov”-close we are to our holy ancestors. May we know and remember how much they love and believe in us — their precious grandchildren, for whom they have prayed and bequeathed the gift of our Jewish identity and Emunah!

Thrice daily we ask Hashem to help us in the merit of those ancestors who, though they lived thousands of years ago, are not at all “distant relatives”. Our Bubbies and Zeidies are not simply historical figures, characters in a Biblical narrative for us to study in theory. The experience of the Akeida Sacrifice has implanted within us the ability to withstand and overcome unfathomable Nisyonos and spiritual tests.

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SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

O

ur Sedra opens with Avraham Avinu, sitting, recovering from his recent brit mila, outside his tent during the heat of the day. Our Chazal explain that Avraham is sitting outside his tent, anxious to welcome guests, that despite his discomfort and recovery from his recent “surgical” procedure, he is literally sitting and waiting for an opportunity to welcome visitors into his home. Of course, the guests that arrive, are none other than themalachim that Hashem sends his way both, to cheer Avraham up, as well as to enable Avraham to do thatmaaseh chesed he is longing to fulfill, as well as ultimately to share with Avraham and Sara.

Rabbi Shlomo Zalman Horowitz zy’a, known as the Patiker Rav, points out that there are four important lessons to be learned from this story as to how one should perform the mitzva of hachnasat orchim-of welcoming guests into our homes.

The first message- Avraham is waiting outside his home, seeking opportunities to be hospitable, rather than waiting for someone to knock on our door or ask to be welcomed.

The second point, Avraham, who had many servants, when these travelers arrive to visit them, it is he andSara 46

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themselves who engage in welcoming the guests, in making sure they are comfortable, that they have shade, that they can freshen up, and prepare a meal for these visitors. All this teaches us that hachnasat orchim should be done ourselves and not through an emissary.

The third message we can learn, is that one should not interrogate our guests, or bombard them with questions to see if indeed they really are in need of our hospitality and assistance. Our Chazal point out thatAvraham Avinu intuited through his prophetic capabilities that these guests were malachim, that they really were not in need of any physical comforts or sustenance, yet this does not impact or limit Avraham in any way in terms of his desire to treat them with kindness and dignity.

Finally, these special guests ultimately reveal to Avraham and Sara that they will miraculously be blessed with a child! This, explains the Patiker Rav, teaches us the most profound message of all regarding the mitzva of hachnasat orchim and any act of chesed,- in reality our guests end up giving us more than they receive!

May we be blessed to take to hear these powerful ideas, and to find fulfillment in a life filled with chesed and hachnasat orchim.....

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RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

Avraham’s Essence Why is Avraham’s name absent in the parsha’s opening pasuk? In its place the Torah simply says ‘'‫ ‘וירא אליו ה‬And God appeared to him…’ (Bereshit 18:1). Why conceal Avraham’s name?

The great Chassidic master, Rebbe Avraham Dov of Avritch (1765-1840) in his beloved sefer, “Bat Ayin”, opens his commentary by stating that tzadikim in their writings addressed this very question.

The following insights help us not only in deciphering the verse, but provide a window into the nature of a Jew’s ‘avodas Hashem,’ ‘service to the Almighty.’

The Kli Yakar, Rabbi Shlomo Ephraim Luntschitz (1550-1619), the famed rabbi of Prague, writes that the name of Avraham exemplifies leadership and authority as ‘father of many nations which does not reflect the true essence of Avraham’s character. Rather, it was Avraham’s true essence, his humility, ‘elav’- what was found ‘at his core’, which was most beloved to God. God is near to those who are humble (Kli Yakar, Bereshit 18:1).

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The Alshich Hakodesh (1508-1593) lived in the holy city of Sfat and was a student of Rabbi Yosef Caro. He is one of the few rabbis that was granted the title ‘HaKadosh’, ‘the holy’ throughout Jewish history. In answering why Avraham’s name is missing, he suggests that one must keep in mind, that the verse which opens the parsha is a continuation of the previous passage. Avraham, at the age of ninety nine had just undergone a circumcision (Bereshit 17:24). He was no longer the person he was before. The Alshich proposes that every mitzvah elevates a person and endows a person with holiness - and how much more so the mitzvah of ‘milah.’ God is not merely speaking to Avraham, he was speaking elav, to “all of him”. Every limb of his body was now injected with sanctity. His entire being was aligned with the will of God (Alshich Al Hatorah, Bereshit 18:1).

We now return to the Bat Ayin. The Avritcher Rebbe answers our question making an audacious claim: The pronoun “elav”, “And God appeared to him,’ does not refer to Avraham.”to him” refers to God Himself, as it were. Avraham had become so infused with Godliness that the Almighty saw a reflection of Himself, so to speak, in Avraham. Avraham’s wholehearted commitment saturated his very being with holiness of the Shechina.

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This provocative explanation is emblematic of one of Chassidut’s most inspired ideas: The presence of God can, and should, permeate our lives. For some, this experience can be sensed during prayers. For others, while performing a particular mitzvah. There are the truly righteous who maintain heightened awareness of God continuously.

The Lubavitcher Rebbe, Menachem Mendel Schneerson z”tl (1902-1994), told the following story at a fabregehen which illuminates this idea: The incident occurred during the imprisonment of the Alter Rebbe, Shneur Zalman of Liadi zt”l (1745-1813). As the Alter Rebbe was being questioned in the interrogation room, the officer, strangely, brought in his tallis and tefillin. The Alter Rebbe donned the tefillin and, as he set the head tefillin in its correct place, a feeling of great fear suddenly overcame his interrogators.

Later, when the Alter Rebbe told his chassidim this story, he commented, “This was the fulfillment of a Talmudic teaching. The Talmud (Berachot 6a) explains the verse, “All the nations shall

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see that God’s name is upon you and fear you.” (Devarim 28:10), as referring to the head tefillin. So too, here, the officers standing in the room were gripped with fear when he adjusted the head tefillin.”

The group of chassidim who heard this from their Rebbe were not entirely satisfied with the explanation. “Why doesn’t this always work?, they asked the Rebbe. “Why don’t we see a similar effect when we wear our tefillin?”

Replied the Rebbe, “The Talmud does not say “these are the tefillin on the head.” The Talmud says it refers to tefillin she’berosh, the tefillin in the head.” (‘Illuminating Life’s Journey’, translated

by Rabbi Elchonon Lesches, “The Inner Tefillin”).

The lesson of the story is that the true power of mitzvot are actualized only when their performance penetrates to the core of a person. Mitzvah observance is to be transformative; each act is an invitation to God to enter into our very consciousness and spirit.

Looking at the three insights cited

above, we can conceptualize a progression regarding a Jew’s religious growth. First, a Jew strives to perfect his/her middot, especially the trait of humility as a means to draw closer to God. Secondly, engaging in mitzvot in an organic and thorough way ennobles a Jew’s life and deepens his/her relationship with the Creator.

Thirdly, achieving a heightened level of faithfulness engenders within a person inner purity, which permeates one’s very being with a divine holiness.

One final explanation to our original question is posited by the great Master, Rebbe Nachum of Chernobyl (1730-1787), a disciple of the Baal Shem Tov. The Rebbe of Chernobyl challenges us to think about this verse in personal way.

The Torah did not write that God

appeared to ‘Avraham’, because in truth this episode was not only meant to engage Avraham alone. It was intended for every Jew. We must all aspire to open the door, says the Rebbe, like Avraham ‘sitting at the doorway of his tent” - to a Godly life. The Rebbe quotes an enigmatic comment in the Zohar (Part 1:308): “The three people Avrarham ran to greet were Avraham, Yitzchak, and Yaakov.” He explains this cryptic statement to mean that it is not Avraham who is running to greet the people, rather it is each of us ‘running’, aspiring to inculcate the ways of our forefathers into our lives.

We continuously aim towards achieving Avraham’s level of avodas Hashem. We pray that God’s closeness to Avraham be palpable in our own lives.

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DIVREI MENACHEM

BY MENACHEM PERSOFF

Special Projects Consultant, OU Israel Center mpersoff@ou.org

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lthough some people consider comparisons as a cheap way of heralding people’s virtues, one cannot but take notice of the contrast between the actions of Avraham and Avimelech as spelled out in Parshat Vayera.

And insofar as Torah signals “teaching,” we can be sure that we were meant to learn something very significant from the different accounts.

R. Yitzchak Twersky draws our attention to the fact that the names Avraham and Avimelech are both associated with monarchy, except that while Avimelech means “my father is the king,” Avraham is “the father of kings” (Bereishit 17:56).

While both individuals are ready to plead with G-d, employing the argument that “would Hashem kill the righteous [with the wicked]?” –Avimelech fights for his egocentric interests, while Avraham debates with G-d on behalf of others; moreover, Avraham puts his standing with Hashem in jeopardy.

Avimelech represents all that is wrong in human relationships and attitudes to Hashem. Avraham, defending the position that he took with Avimelech concerning his wife Sara – namely, that she was his sister – exclaims: “Because I said, ‘there is no fear of G-d in this place and they will slay me because of my wife!’” While Avimelech, for his part, would go to such murderous 52

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lengths to achieve his goals, Avraham, by contrast, was prepared to offer up his son thus to respond to G-d’s will, even at a high cost to himself.

Avimelech was what we call today “entitled”; he believed that he could get whatever he wanted. R. Twersky invites us to identify with Avraham, who recognized that all he had emanated from G-d and that his beloved son, too, was a gift. Avraham was no egocentric taker; he was a giver, a Ba’al Chessed, and champion of the notion of “Tzedek and Mishpat” –righteousness tempered by justice and justice tempered by mercy – characteristics that emanated from a deep fear of G-d. In essence, a true role model for generations to come.

Shabbat Shalom!

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FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

Kohen Serving as Chazan in Israel Question: I am a kohen who comes from America, where a kohen does not duchen (do Birkat Kohanim) if he is chazan. At the yeshiva I am at, even the chazan duchens. What should I do if I am asked to be chazan?

Answer: A mishna (Berachot 34a) states that a kohen serving as chazan should not duchen even if he is the only available kohen unless he is confident that he will be able to return to his place in chazarat hashatz without undue confusion. The Tur (Orach Chayim 128) cites the Maharam MiRuttenburg as saying that the ability to not get confused does not erase the problem totally but only allows duchening when the chazan is the only available kohen.

The Shulchan Aruch (OC 128:20) and the Rama (ad loc.) follow this ruling.

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The logic is that the slight endangering of the quality of the public tefilla is warranted only if it is needed to ensure Birkat Kohanim will take place at all.

Some later poskim present ways of coming to a different policy. The Pri Chadash (ad loc.) reads the mishna differently. In practice, whether or not there are other kohanim makes no difference. The mishna starts by saying that even if there is no other kohen, a chazan who might have a concentration problem may not duchen. Once it introduces that this problem depends on the person, there is no reason for any capable kohen to forgo his mitzva of Birkat Kohanim.

The Magen Avraham (ad loc. 31) tries to explain a minhag he was aware of for a chazan to duchen even if there are others based on a societal change since the time of the gemara that many note.

Nowadays, the chazan uses a siddur, in which case we can assume that he will be able to continue chazarat hashatz properly. While according to the Tur and Shulchan Aruch, this broad confidence in todayâ&#x20AC;&#x2122;s chazanim is only enough to

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

justify duchening when he is the only kohen, one can argue that it removes any effect of the problem and allows duchening in all cases. The Magen Avraham disagrees with this approach, because the poskim during hundreds of years of siddurim use did not write that the halacha had changed. However, he reasons that it is legitimate to follow it if this is the local minhag. The Mishna Berura (128:76 and Sha’ar Hatziyun 64) takes a similar approach to that of the Magen Avraham. This is also the practice of most Sephardi communities (see Ohr L’tzion II, 8:5; Yalkut Yosef, OC 128:62).

However, the majority of Ashkenazim in Israel (especially, in Yerushalayim) follow the Pri Chadash and allow the chazan to duchen even if there are others who are doing so (see Dirshu 128:(84)). (Az Nidberu XIII:34 advocates a compromise. A kohen who is serving as chazan when there is only one other kohen should also do Birkat Kohanim, because many hold that Birkat Kohanim is a mitzva from the Torah only when there are two kohanim. However, he was unable to find a previous posek to explicitly make such a distinction.)

There are times when one whose minhag is to not duchen should do so.

The Rama (ibid.) says that if someone calls him to duchen, which turns him into one who is obligated from the Torah

to duchen, the obligation overpowers concerns of confusion. Poskim explain (see Yalkut Yosef ibid.) that generally when the kohanim are called, they do not intend for the chazan. One can argue that in shuls with the minhag that the chazan does duchen, the kohen chazan will thus be bound based on the Rama. However, in our shuls, the kohen is called too late, as a kohen who has not begun to approach the duchan before Modim may not do Birkat Kohanim (Shulchan Aruch ibid. 8). Nevertheless, just the fact that you are in a shul which has the minhag for the chazan to duchen is enough to follow the minhag.

This is ostensibly so even for someone who has not joined the community in a manner that he should personally adopt all of their minhagim. Still, it would be best for someone like you to avoid being chazan at tefillot that have Birkat Kohanim, which is anyway a practice that many suggest for any kohen (see Birchot Horai 10:7).

Having a dispute?

For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org OU ISRAEL CENTER

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TORAH VEHA'ARETZ RABBI MOSHE BLOOM INSTITUTE BY www.toraland.org.il/en

Garden Barrels and Kilei Zera’im, #2

distanced from flowers. Rabbi Mordechai Eliyahu is stringent, while the Chazon Ish is lenient. We, at Torah VeHa’aretz Institute, generally follow Chazon Ish’s ruling.

Last week we discussed the distance necessary between different types of plants planted in a garden barrel (sold in Israel as Havitutim, as it started out as a barrel of strawberries, havit-tutim).

These barrels, filled with soil, have many pockets, with one plant growing in each one. We concluded that there should be a distance of 1.5 tefachim (12 or 15 cm; Rabbi Chaim Na’eh and Chazon Ish, respectively) between different types of plants both horizontally and vertically.

Mint and spearmint. One should avoid planting mint in garden barrels along with other plants, even if there are more than 1.5 tefachim separating the mint from other plants. Mint is invasive and spreads quickly, so in a relatively short time it can cause an issue of kilei zera’im.

Garden towers are used not only for cultivating vegetables, but also for growing flowers and herbs. Are the halachot different in these cases?

Flowers There is a machloket whether plants that produce edible vegetables need to be

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Herbs and Tea Leaves While these are not considered food per say, and are used only for flavor, we are still stringent with regards to kila’im.

Herbs with perennial trunks (including basal, lavender, and rosemary). Such herbs are halachically considered trees, so the prohibition of kilei zera’im does not apply to them. The full list of such herbs is available under halachic guides on our website: www.toraland.org.il/en.

Given that this is the case, “tree” herbs can be used as an excellent solution for separating different types of herbs or other vegetables, if the distance between the pockets is less than 1.5 tefachim.

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Update: The Rosh Chodesh Benching 4-pager will IYH be in next week's TT, just in time for next Shabbat's Rosh Chodesh Benching (Chayei Sara).

You can find links to 5780 (the yearly calendar), Months 5780, TAL U'MATAR, and the daily learning chart - among other links.

The mishna in Avot (5:3) states Epia¦ `¨ md̈x¨a§ `© dQ̈©pz§ p¦ zFpFiq¦ § p dx¨Ür£ dÖM© ri © cFd§ ¦ l ,mN̈kª A§ cn© r̈e§ mFlẌd© eil̈r̈ :mFlẌd© eil̈r̈ Epia¦ `¨ md̈x¨a§ `© lW ¤ FzÄg¦ With ten tests our father Avraham was tested and he withstood them all — in order to make known how great was Avraham Avinu's love (for G-d).

Exactly what episodes in Avraham's life are counted among the 10 Tests of Faith, is disputed by our Sages.

According to many opinions, the command by G-d to Avraham, to leave his home and go to "the land which I will show you", is the first of the 10 tests.

The phrase that represents this test is, of course, LECH L'CHA, the name of last week's sedra.

A search through Tanach finds only one other LECH L'CHA. It is in the last part of this week's sedra, the portion of Akeidat Yitzchak.

Here we find the tenth test (according to most opinions), which is also introduced with the phrase V'LECH L'CHA - "And He said, 'Please take your son, your only one, whom you love - Yitzchak, and go away to the land of Moriah and bring him up there for a burnt offering on one of the mountains, of which I will tell you.' " (B'reishit 22:2) That's all there are in all of Torah and Nach: LECH L'CHA and V'LECH L'CHA. Rabbi Zev Leff points out: As Olim, we should not see the first LECH L'CHA as our ultimate or final challenge. Aliya is just the beginning of a new life of many challenges.

For Avraham, having rediscovered belief in One G-d, spreading that message, being thrown into a fiery furnace because of his beliefs and actions (many counters consider that 'encounter' with Nimrod as the first of Avraham's tests of faith; Rambam does not count it, restricting his list to that which is stated in the Written Torah) - all of the above did not culminate with the first LECH L'CHA, but rather continued through the higher challenge of V'LECH L'CHA, the Akeida.

This point is not just for Olim and their Aliya - We all have many and varied challenges throughout our lifetimes, until 120. May we succeed in them all.

JONATHAN POLLARD 10,956+1458* days imprisoned • www.jonathanpollard.org 58

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MEDINA & RABBI SHIMSHON HAKOHEN NADEL HALACHA BY Mara D'atra, Kehilat Zichron Yosef, Har Nof

Using the Secular Calendar

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study conducted by Ynet and Gesher in 2010 found that while most Israelis do not use the Hebrew date, 59.2% of Israelis would like to see the Hebrew calendar used more in the public sphere, as its sets us apart as the Jewish State.

But must one use the Hebrew date according to Jewish Law, or is it permissible to use the secular calendar?

Rav Ovadiah Yosef, however, explains that one using the secular calendar does indeed have a clear, explicit reason.

The Gregorian Calendar has deep roots in idolatry and Christianity. The secular year is counted from the birthdate of Jesus. Some months of the year, like January, March, May and June are named for Roman gods. Even the days of the week are named for planets that bear the names of deities.While one may not 60

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intend to imbue the secular calendar with any religious significance, the prohibition of “Do not follow their statutes” (Vayikra 18:3), includes mimicking gentile customs or practices that have no explicit reason, as they may have originated among idolaters (See Rema, YD 178:1, citing the Maharik).

Rav Ovadiah Yosef, however, explains that one using the secular calendar does indeed have a clear, explicit reason. The Gregorian Calendar is the universally accepted international standard.

Accordingly, one using the secular date does not intend to count from the birth of Jesus, and therefore is not in violation of “Do not follow their statutes” (See Yabia Omer, YD 3:9). Rav Eliezer Waldenberg also agreed that the issue is one’s intent (Tzitz Eliezer 8:8).

When considering the secular year, the actual year of Jesus’ birth is unknown.

Rav Ovadiah cites a number of passages from the Talmud (censored out of most editions), which describe Yeshu as having been a student of Rabbi Yehoshua ben Perachiah, placing him much earlier than the Christian date. Even the historical record is unclear, as scholars differ as to when Jesus lived.

The Chatam Sofer writes that by counting the year from the creation of the world, we are constantly reminded of our

Creator, and our right to the Land of Israel.

He decries the practice of “newcomers,” i.e. maskilim and reformers, who use the Christian date on documents and “sign and seal for themselves that they have no Chelek in the G-d of Israel” (Drashot Chatam Sofer, Vol. 2, 7th of Av, 5570).

This statement, however, is curious as we have a letter written by the Chatam Sofer himself dated November 8, 1821!

Rav Ovadiah explains this apparent inconsistency. In his Drashot, the Chatam Sofer is addressing those maskilim who intentionally use the secular date to be like their gentile neighbors. But use of the secular date is permissible in business, or when dealing with the government, to whom the Chatam Sofer’s letter was addressed. (Rav Ovadiah also makes mention of other great Poskim who used the secular date).

The first Mitzvah given to the nascent Jewish Nation, while still in Egypt is: “This month shall be for you the beginning of the months, it shall be for you the first of the months of the year” (Shemot 12:2). Ramban (ad loc.) explains that the placement of this month at the beginning of the year is to serve as a constant reminder of the Exodus from Egypt. Ramban continues and cites the Talmud Yerushalmi (Rosh Hashanah 1:2), which tells of how the Jewish Nation ascended from the Babylonian Exile with the names of the months of the Hebrew calendar we use today.

Even though these months, Nissan, Iyar, etc., are Persian names, according to OU ISRAEL CENTER

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Ramban they too serve as a reminder, and ensure we remember the “Second Redemption,” i,e, the redemption from the Babylonia Exile.

As the names of the Hebrew months we are accustomed to come from Babylonia - some even named for constellations one may argue that it is no worse to use the names of the secular months of the Gregorian calendar.

But Maharam Shick, a close disciple of the Chatam Sofer, in a Teshuvah on inscribing the secular date on tombstones (Teshuvot Maharam Schick, YD 171), rules that one who uses the secular date violates the Torah prohibition of “You shall not mention the name of other gods” (Shemot 23:13). He cites the Talmud (Sanhedrin 63b), which prohibits using the name of idolatry as a landmark or meeting place, and explains that one may not pronounce, nor even write, the name of an idol. Maharahm Schick extends this prohibition to using the secular date.

Rav Ovadiah addresses this concern, and explains that so long as one who uses the secular date does not intend to invoke idolatry, he is not in violation of “You shall not mention the name of other gods.”

Rav Ovadiah advises using the names of the month, instead of the numbers, as Nissan is our first month, not January.

Rav Moshe Stern also rules that one should write the name of the month and not the number (Be’er Moshe 8:18). He is also stringent with regards to the year, and adds that many times he writes 80 or 62

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980, instead of 1980 on a check, and the bank still honors the check.

However, according to Rav Eliezer Waldenberg it is preferable to use numbers to represent the months, as the months are named for various deities.

Rav Moshe Shternbuch sees no problem with using numbers, as our numbering system is based on the lunar calendar, and the numbering of the Gregorian calendar is based on the solar calendar (Teshuvot V’hanhagot 1:830).

When writing a letter to a friend, Rav Shternbuch suggests, one should use the Hebrew date with pride, but it is permissible to use the secular date when writing checks or signing contracts. Rav Shternbuch records that Rav Yitzchak Ze’ev Soloveitchik informed him that this was the practice of his father, Rav Chaim Soloveitchik of Brisk.

Rav Ovadiah Yosef and Rav Waldenberg both agree that one using the secular date is not in violation of any Torah prohibition. They permit the use of the secular date when necessary, for government documents, business contracts, etc., especially in the Diaspora, but conclude that when possible, one should use the Hebrew date.

Here in the modern State of Israel, one may indeed use the Hebrew date when writing a check, filling out a form, or signing a contract. It is certainly preferable to do so when possible.

However, one who does not has whom to rely upon.

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NEW WEEKLY OU KASHRUT PAGE

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o what extent does Bal Tashchis apply to leftovers at the end of a meal? Can I throw away leftover bread? What about all the uneaten food that my children put on their plates?

What about the leftover food in the pans?

Food that will not be eaten and no longer serves any purpose may be discarded. It therefore follows that food that was leftover on someone’s plate may be discarded, since it cannot be served again. Children should be taught not to take more on their plate than they will eat, since this is wasteful.

Bread that can still be reused, may not be discarded if the pieces are larger than a k’zayis. However, pieces of bread that are smaller than a k’zayis (size of an olive – half the volume of an egg) no longer have any importance and may be thrown away (see Shulchan Aruch, OC 180:3).

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Rav Yitzchak Zylberstein (Tzohar 1: pg. 68) points out that one may not throw away a whole cracker or biscuit even though it is smaller than a k’zayis.

In this case, since the food is completely intact, it does not lose its importance, even though it is less than a k’zayis.

In regards to other foods, the criterion is not a k’zayis but rather its degree of importance. For example, a whole piece of chicken, that can be served again, may not be thrown away.

The Chinuch (Mitzvah 529) writes that it is the practice of very righteous people not to waste anything, even a grain of mustard. Presumably, this is because everything created by Hashem has potential value and significance.

Though the formal prohibition of bal tashchis does not apply to such small items, this level of sensitivity is something we should strive to achieve.

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Puah for Fertility and RABBI GIDEON Machon Gynecology in Accordance with Halacha WEITZMAN

Infertility is Not a Disease Last time we saw the halachic ruling

by Rabbi Dov Lior that a person or a couple suffering from infertility are not considered to be ill. They can be defined as michush be’alma meaning that they are in discomfort, but they are not ill.

It is interesting to note that a few years ago a letter was published in the prestigious journal, Fertility and Sterility, entitled Infertility is a symptom, not a disease (Dickey, Richard P et al. Fertility and Sterility, Volume 74, Issue 2, 398, August, 2000). The authors pointed out that infertility is often mistakenly viewed as a disease in of itself.

They write that this mistaken idea can have ramifications for the way that infertility is treated and viewed by insurers.

If we see infertility as a disease then the treatment is very simple; making sure that the couple have a baby. If fertility is seen as a disease not covered by insurance then insurers will not pay for treatment under any circumstances, and this can have serious and sometimes disastrous consequences.

There is no disease called infertility, the authors claim, rather infertility and anovulation, where a woman does not ovulate and therefore cannot pregnant, are 66

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symptoms of underlying, sometimes serious disease in one or both marital partners.

“One result of considering infertility and anovulation as diseases rather than as symptoms is that unnecessarily powerful and expensive treatments may be used to obtain an immediate pregnancy, whereas chronic disease that may affect lifelong health is overlooked”.

“Just as the symptoms chronic headache, chronic stomach pain, and chronic chest pain may be caused by underlying disease, so may infertility be caused by underlying disease. Endometriosis, uterine fibroids, benign ovarian tumors, and pelvic adhesive disease are causes of infertility that can be treated by laparoscopy, if detected early, but may require more extensive surgery later if they remain undiagnosed. Anovulation may be due to insulin resistance that can result in diabetes or cardiovascular disease later in life or any of a number of other endocrine disorders with lifelong effects.”

This is an interesting medical perspective, instead of viewing and treating fertility as a disease it would be preferable to find the causes and treat them. While the authors were not interested in the halachic definition of illness their conclusions were similar to those of the poskim that we have seen so far. Fertility is not an illness and those who experience fertility challenges are not considered ill. www.puahonline.org

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Thermometer with kipa, glasses, and stethoscope, wishing someone who is sick a REFU'A SH'LEIMA. This is one of the lessons we learn from G-d. (from the Davka Judaica clipart collection) • UGOT that Sarah LUSHI-ed - they look like matza because the angels' visit was on Pesach • And Lot made matzot for his visitors too • One of the three BEN BAKAR that Avraham ran to, in order to prepare the most sumptuous dish for the visitors, tongue in mustard sauce - so says Rashi, quoting the gemara. • Braille writing, for the angels' blinding the people of S'dom. The specific message is something the blinded S'domites might have graffitied on Lot's door (when they finally found it). It says: GUEST LOVER • The skull is the symbol of acid-rain, a good description of that which destroyed S'dom... • Wine that intoxicated Lot • The alarm clock for Avraham getting up early... • Avimelech too... • The baby in the cradle represents the birth of Yitzchak • Metal shield used by many mohalim in their set up for Mila • Father and son walk hand in hand, VAYEILCHU SH'NEIHEM YACHDAV • Davka Akeida graphic is of the Akeida • a Shofar is connected to the story of the Akeida, as in the ram (see it in the Akeida graphic?) that was caught up in the bramble and replaced Yitzchak as a korban • Dorothy and Co. from the Wizard of Oz, which in Hebrew is called UTZ, Nachor's firstborn, from Milka • the chef (TEVACH, TABACH), Nachor's son from his pilegesh R'UMA • the bottle of liquor (BUZ, BOOZE) for UTZ's brother, another son of Nachor 68

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and Milka • the sea cow (general term for the large marine mammals which include the manatee and the dugong - among the animals that are called TACHASH), another son of Nachor and R'uma • Donkey is mentioned in both the sedra and the haftara • Olive oil is from the haftara • column (or pillar) of salt - NaCl one on top of another, for Mrs. Lot (Idit or Irit, Edith or Iris) • Binoculars are for VAYASHKIFU, and they looked out (over S'dom)... • Terem logo lying on its side for TEREM YISHKAVU... • Mortar and pestle is for PILL-DASH - another son of Nachor and a brother to, among others, B'TU'EL, he being of special interest to us as the father of the future RIVKA IMEINU • top-right is a picture of US president Grover Cleveland, the only person to have served two non-consecutive terms as president and the only president to have been married in the White House, and to be the father of baby Ruth, for whom the candy bar was named (and not for Babe Ruth, as some people think). He's also pictured on the now-defunct $1000 bill, representing the 1000 silver coins that Avimelech gave for Sara • Below Grover Cleveland are pictures of the well known people in Israel today, who combine to give us TAL and MATAR (as in Brodie and Nadia, respectively) • tow truck with the crown refers to Avimelech who was the King of GERAR (the particular tow truck is a character from the animated movie Cars and Cars 2 • The sign language hands in the lower right is for closed doors.

Interesting how many times it shows up in the Torah reading and the haftara. The two angels who visited Lot, went outside to confront to S'dom mob that had gathered - they closed the door behind them. In the haftara, in both halves, in both stories presented, we find a point made about closing the door • Logo of the city of B'er Sheva (it features EISHEL AVRAHAM • Logo of BGU - in B'er Sheva.

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THE NEW OLD PATH

BY RABBI BENJI LEVY CEO Of Mosaic United

Fight, Flight or Freeze

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here are times when our world feels shattered and we don’t want to get out of bed in the morning and face reality. The Torah begins with two approaches to dealing with a world that has literally shattered, thus shedding light on options for how we may pick up the pieces in our own lives.

After the flood inundates the world and destroys almost everything, ‘the waters receded... the ground dried up’ (Gen. 8:13) and Noah gazes out at the devastation from his ark. It is difficult to imagine the despair that Noah must feel as the father of the only remaining family in the entire world. He may feel heartbroken by the human tragedy or guilty for not attempting to salvage anyone from his generation. His reaction is typical – to freeze in his safehaven, until such time as God commands him to ‘leave the ark!’ (8:16). It is troubling that Noah, a righteous person relative to his generation (Rashi on 6:9), needs to wait to be commanded rather than jumping out of his ark intuitively when faced with the opportunity to rebuild the world. ‘Noah did everything God commanded’ (6:22), and his first recorded 70

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independent action is that he ‘debased himself and planted a vineyard, drank the wine and got intoxicated’ (9:20-21). In the midst of this global catastrophe, Noah’s is the story of an obedient servant to the explicit commands of God, but he is void of his own internal compass, and attempts to escape the overwhelming needs of the shattered world and flee from reality through alcohol.

Fast-forward ten generations to the impending destruction of Sodom. Even though Abraham does not live in the city, he feels an innate responsibility to prevent the human tragedy of mass death.

Abraham invests everything into trying to save these citizens, even arguing with God himself! He looks for every opportunity to salvage the city and asks, ‘Will You also stamp out the righteous along with the wicked?’ (18:23). To his disappointment, he does not succeed in saving the city and Sodom is wiped out. Although not on the same global scale as the flood, the destruction of Sodom is more severe, involving ‘fire and sulphur’ (19:24) that does not merely wipe out the inhabitants but destroys even ‘the entire plain... and the vegetation of the soil’ (19:24), leaving no opportunity for regrowth.

Abraham, like Noah, stands in the face of utter destruction. Whereas Noah’s external world is shattered, his personal

world remains intact. In contrast, Abraham’s connection to the collective becomes inextricably intertwined with his personal world when he invests in attempting to save the city but fails. Though the destruction causes a severe blow to him personally, Abraham’s reaction is completely different to Noah’s. Noah hesitates to leave the ark and then drinks away his sorrows, sinking into a drunken stupor. By contrast, in the face of external horror and internal despair, ‘Abraham arose in the morning to the place where he had stood before God and he gazed down upon Sodom and Gomorrah... The smoke of the earth arose like that of a furnace’ (19:27-28). The Talmud quotes these verses to show that Abraham’s ‘standing’ refers to prayer (Berachot 26b). Abraham awakes early in the morning the day after the destruction of Sodom and, while the site is still smouldering, he prays in the same way that he had done the day before and the same way he will do the following day. Abraham has no obligation to pray – in fact, he is the first person to connect prayer with a fixed time. In the face of such overwhelming destruction, it would have been understandable had he chosen to sleep late, or even to skip prayer for that day. But Abraham personifies absolute steadfast commitment and consistency, and thus he prays among the smouldering remains.

Our autonomic nervous system triggers instinctive responses to any given stimuli, and its sympathetic branch causes us to either fight or flee when faced with danger.

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heart rate rapidly increases, our muscles tense, the mucous membranes dry up and our eyes dilate so that we can see better, breathe more easily and fight harder or flee faster. In such overwhelming circumstances, another common reaction is to simply freeze.

These natural instinctive reactions to stressful moments also extend to situations with more prolonged response times.

These responses, if repeated in multiple situations, can become learned behaviours.

For example, one might feel helpless in the face of recurring painful situations, and after experiencing a repeated sense of lack of control over one’s situation, one may develop ‘learned helplessness’. Others become more determined every time they tackle a given circumstance and cultivate a sense of resilience, the ability to cope with difficulty with greater tenacity. Our longer-term trials and difficulties offer us the opportunity to cultivate our capacity for training our instincts to respond.

Life consists of a whirlwind of emotions, and it often slaps us in the face with unexpected, difficult circumstances. Noah’s first independent action following the flood is to freeze.

Then, when God encourages him to exit the ark, he goes into ‘flight’ mode and escapes through intoxication. Abraham on the other hand arises early to fight the despair and face the destruction, with a vision focusing on the needs of the future world. These two biblical characters exemplify the instinctive fight, flight or freeze responses that every human being experiences.

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Following any stimulus there is a brief moment in time during which we have the ability to choose our response. Amid this cosmic momentary pause, will we choose the path of Noah, the easier natural approach of escaping reality? Or will we choose to model our patriarch Abraham, picking ourselves up and marching onwards and upwards for the sake of rebuilding a better world?

Stay in touch with @RabbiBenji and learn more at www.RabbiBenji.com Next week in Chayei Sarah: Our lives are an endless pursuit of happiness, and many mistakenly link happiness to having ‘everything’ that elusive concept that can be interpreted in so many ways. A brief glimpse into Abraham’s life, and the blessings that he receives from God and shares with his offspring, presents a unique lens through which one can understand the concept of ‘having everything’, and through which one can conclude that the greatest gift of all is the gift of giving itself.

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CHIZUK & IDUD for Olim & Not-yet-Olim

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ur Parsha raises a number of difficulties. The Torah describes how Hashem presents Avraham with Nisayon Ha’akeida, the dreadful test in which he was called upon to sacrifice his own beloved son. Avraham is told to bring Yitzchak to Eretz Hamoriah and offer him on the mountain as a Korban Olah, an offering to G-d. From a theological perspective the very concept of a Nisayon, or test, seems strange: In a classroom setting the test results allow the teacher to measure the class’ general level of understanding, as well as each student’s progress. A Divine Nisayon, however must have a different goal. The Almighty is omniscient; for him all is known in advance. Avraham’s Nisayon is not intended for G-d. The ‘test results’ are needed for Avraham himself. The Nisayon will prove to him the extent of his own personal capabilities.

Moreover, as has been pointed out by the Meforshim, the word ‘Nes’ means a“banner”. Avraham’s achievements serve as a banner for all of mankind!

The Akeida proves the scope of human potential, teaching us all what a man of faith, like Avraham, is capable of achieving.

The wording used to present the Nisayon Ha’Akeida, the tenth of Avraham’s Nisyonot, (“Lech lecha el eretz Hamoriah”), reminds us of the wording

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BY RABBI YERACHMIEL RONESS Ramat Shiloh, Beit Shemesh

we encountered by the first of the trials: (“Lech Lecha Me’artzecha”). Nechama Leibowitz pointed to a striking thread which both trials share: The first Nisayon (Lech Lecha Me’artzecha) demanded of Avraham that he forsake his past, (his home, his birthplace, his country), the last Nisayon required that he relinquish his future. The Akeida meant he was to forego his hope and his dreams of having offspring who would continue his legacy for generations to come.

[I would often ask Olim which aspect of Aliya they felt was the more difficult: Was it the difficulty of taking their children away from a known and loved past, or the uncertainty of bringing their children to face an uncertain future?]

An additional point to ponder is the vague manner in which Mt. Moriah is described. Avraham Avinu is told he is to journey to the place where he will offer Yitzchak up ‘on one of the mountains’.

This is all he is told – no specific mountain is spelled out. Setting out on his journey with such inexact directions - how could Avraham be expected to identify the correct location? Later on we are told:“Vayar et Ha’makom Mei’rachok”, Avraham saw the place from afar. How did Avraham recognize, and know, that he had found the right spot? The Midrash explains that Avraham saw a cloud

hovering over the mountain, realizing that this was a sign that the mountain was imbued with the Divine presence.

When Avraham turned to his entourage he found that only Yitzchak shared his vision. The others,Eliezer and Yishmael , had their eyes wide open, and yet they did not apprehend the spiritual nature of what they saw.

Avraham had been travelling for three days, agonizing over the challenge ahead of him. Would his faith in Hashem overcome his love for his son? This was not to be a hasty decision. When he saw the ‘Makom’ from afar, his decision was made. Avraham Avinu’s experiences, and his Nisyonot, live on till this very

day.

Hashem presents us all with Nisyonot.

Our lives are full of challenges which test our resolve and our spiritual commitment. Today, we are not called upon to offer our children as a sacrifice to Hashem. Our task is a much more modest one. We are expected to bring our children to the Makom, Eretz Yisrael, where we can raise them and educate them to follow the path to Hashem. We realize intuitively that Har Hamoriah is the place to find Horaah and Yir’ah (See Bereishit Rabba 55:7) - this is where the teaching of Torah is to be found in its classic form, coupled with “Yir’ah”, fear of Hashem. Nonetheless, the spiritual

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nature of the Holy Land is not perceived by all. Many of our brothers and sisters in Galut do not see the “place”, Hamakom, from afar. Like Avraham’s attendants they consciously survey the scene, and yet remain blissfully unaware of that which exists before their eyes.

Countless others, who truly, and deeply, appreciate Eretz Yisrael, find that nonetheless – like Avraham Avinu – they are deeply conflicted. They agonize at length over the question ofAliyah. They ponder and deliberate, come to a decision and then second guess themselves once again. - Should I leave my birthplace behind and come to Eretz Yisrael? Is this the right time to make this Land my home, the “Makom” for myself and for my children? This process is repeated for

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days, weeks and sometimes even years...

Following in Avraham’s footsteps, though, many find that when coming on Aliyah all doubt is pushed aside. We can see the new Olim descending from the plane and kissing the ground as they are overcome with emotion. Just like when Avraham Avinu’s eyes focused on Har Hamoriah, they know that they have come to the right place. Not just any place but “The Place”– HaMakom Asher Ar’eka.

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TEEN RABBI URI PILICHOWSKI, TALK WITH Southern NCSY, Director of Israel Advocacy

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hy does the Torah sometimes describe God in human terms? Should we think of God this way?

People are flawed. People make mistakes and they change. One day a person assumes that a certain behavior is best and the next day they change their mind and think that a different behavior is better.

While people can be consistent to an extent, people can’t escape their instincts and that prevents them from obtaining an intellectual equilibrium that would allow them to be perfect.

God is not like people. God is not physical.

When God describes Himself in the Torah as physical, He was using metaphoric imagery, called anthropomorphism. God describes Himself in human terms so that we can better understand Him. Not only does God not have human like physical features but God doesn’t have

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any human characteristics like emotion or movement. God does not change, for there is nothing that can cause Him to change. Emotions and movement are all changes in a person. In addition, death is not applicable to God, for God doesn’t die, and neither is life, for God doesn’t live like humans live.

We are commanded to love God and it is through learning about God that we can appreciate God. When we learn about how unique God is and how different God is from us, we begin to want to have a relationship with God. Rabbi Uri Pilichowski is an educator who teaches Torah and Israel Advocacy all around the world. He is Southern NCSY’s Director of Israel advocacy and lives in Mitzpe Yericho.

Are you a teenager with a question?

Submit your question to Rabbi Pilichowski at ravuri@ncsy.org

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‫בס"ד‬ Maoz Avdi Productions presents:

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