Torah Tidbits Issue 1351 - 14/12/19

ISSUE 1351 DEC. 14TH '19

‫טז' כסלו תש"פ‬

‫פרשת וישלח‬

PARSHAT VAYISHLACH

NO LONGER SHOULD YOU BE CALLED JACOB

By Rabbi Lord Jonathan Sacks see page 20

YIMEI IYUN IN JEWISH THOUGHT Wednesdays at the OU Israel Center see page 42

‫"וַ ָּת ָמת ָר ֵחל‬ ‫וַ ִּת ָּק ֵבר ְּב ֶד ֶרְך‬ ‫ֶא ְפ ָר ָתה‬ "‫ִהוא ֵּבית ָֽל ֶחם‬

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WORD OF THE MONTH Word of the Month • Last op for KL: WED Dec 11th until 1:19am of Dec 12th.

Kislev this year has 30 days. 2 days R"Ch Tevet, Shab & Sun of Chanuka. REVIEW: In our fixed calendar, RH is determined by the molad of Tishrei, with certain rules applied. Whether a year has 12 months or 13 is based on a pattern: In a 19-year cycle, years 3,6,8,11,14,17,19 have 13 months; the other years have 12 each. Once RH is calculated and the number of months in the year is determined, the next step is to use the molad of the coming Tishrei to fix the following RH. With that information, the number of days from one RH to the next is calculated. That number can be 354/384 which will have 29 days for Marcheshvan and 30 for Kislev. If the number is 353/383, then 30 Kislev drops out. Or 355/385 which adds 30 Marcheshvan.

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TORAH TIDBITS / VAYISHLACH 5780

OTHER Z'MANIM

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

JERUSALEM CANDLES

4:01 4:19 4:17 4:16 4:16 4:16 4:16 4:17 4:17 4:01 4:15 4:04 4:15 4:15 4:16 4:17 4:19 4:17 4:02 4:11

VAYISHLACH

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

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

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HAVDALA VAYEISHEV

5:17 5:20 5:18 5:17 5:17 5:17 5:17 5:19 5:18 5:17 5:16 5:16 5:16 5:16 5:17 5:18 5:19 5:18 5:13 5:12

4:04 4:22 4:19 4:19 4:19 4:19 4:18 4:19

5:19 5:23 5:20 5:20 5:20 5:20 5:20 5:22

4:20 5:21 4:04 5:20 4:18 5:19 4:07 5:18 4:17 5:19 4:17 5:21 4:18 5:20 4:19 5:20 4:21 5:22 4:20 5:21 4:04 5:16 4:13 5:15

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RANGES ARE 11 DAYS, WED-SHABBAT 13-23 KISLEV (DEC 11-21) Earliest Talit & T'filin Sunrise Sof Z'man K' Sh'ma

5:34-5:40am 6:28½-6:35am 9:00-9:05am

(Magen Avraham:8:21-8:27am)

Sof Z'man T'fila

(Magen Avraham: 9:19-9:24am)

Chatzot (Halachic noon) Mincha Gedola (Earliest Mincha) Plag Mincha Sunset (counting elevation) (based on sea level:4:35½-4:39pm)

9:50-9:56am

11:32-11:37am 12:03-12:07pm 3:32½-3:36¼pm 4:41-4:44½pm

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WEEKLY INSPIRATION

“The aspiration of Israel for the building of the nation, for the return to the Land, is an aspiration of the depth of good that penetrates to the root of all existence.” Rabbi Abraham Isaac HaKohen Kook zt”l (Eretz Chefetz 5:2) ‫ היא שאיפה של עמק הטוב החודר את כל היש‬,‫ לשיבת הארץ‬,‫“שאיפת ישראל לבנין האמה‬ )‫ב‬:‫בשרשו” (ארץ חפץ ה‬ ‫הרב אברהם יצחק הכהן קוק זצ”ל‬

TABLE OF CONTENTS

06 16 20 26 30 34 44 46 50 52 56

Aliya by Aliya Sedra Summary

“Nameless" Rabbi Dr. Tzvi Hersh Weinreb No Longer Shall You Be Called Jacob Rabbi Lord Jonathan Sacks Probing the Prophets Rabbi Nachman Winkler

Yaakov Established Techumim Rabbi Shalom Rosner

Continuous Crying Rebbetzin Shira Smiles WEEKLY OU KASHRUT PAGE Vayishlach/ Yud Tes Kislev: Just a Drop Rabbi Judah Mischel

Simchat Shmuel Rabbi Sam Shor

Lessons from Yaakov’s Loneliness Rabbi Aaron Goldscheider With who did Yaakov Struggle?

Menachem Persoff

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TORAH TIDBITS / VAYISHLACH 5780

58 60 62 64 66 69 70 72 74 76 78

Heating Pad on Shabbat Rav Daniel Mann, Eretz Chemda Anguish of Two People Rabbi Gideon Weitzman, Machon Puah Orlah and Blueberries Rabbi Moshe Bloom Parshat Vayishlach Rabbi Berel Wein The Prayer for the Welfare of Israel Rabbi Shimshon Hakohen Nadel Torah Tidbits This 'n That Phil Chernofsky

Yetzer Harah – Virtual Reality!

Rabbi Ephraim Sprecher I Am Unworthy Sivan Rahav Meir Israel: Birth of a Name, Seeds of a Nation Rabbi Benji Levy Teen Talk Rabbi Uri Pilichowski Torah 4 Teens By Teens Avraham Zvi Thau // Liat Sanders

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VAYISHLACH STATS 8th of 54 sedras; 8th of 12 in B'reishit Written on 237 lines; rank 11th 9 Parshi'ot - 6 P'tuchot; 3 S'tumot 153 p'sukim - 4th (1st in B'reishit), tied with No'ach, but more words and letters

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.

Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s

Sefer

HaMitzvot.

A=ASEI

1976 words - 6th (4th in B'reishit)

(positive mitzva); L=LAV (prohibition).

7458 letters - 6th (4th in B'reishit)

mitzva comes.

Drop in rank for words and letters due to its p'sukim being well below average in number of words and letters (but not as low as No'ach). IOW, Vayishlach has many - but relatively short p'sukim

X:Y is the perek and pasuk from which the

KOHEN FIRST ALIYA 10 P'SUKIM - 32:4-13 [P> 32:4 (47)] Yaakov sends messengers to his brother Eisav with a message

MITZVOT One mitzva in Vayishlach,one of 3 in the book of B'reishit.The only prohibition of the Torah's365 in B'reishit - Gid HaNasheh

of conciliation (and warn- ing?).

SDT

Onkeles considers that the messengers

that

Yaakov

sent to be human (IZGADIN

are runners or messengers); Rashi states that the word MAL'ACHIM is to be taken literally, as heavenly angels.

Yaakov announces to Eisav that he has "oxen, donkeys, sheep, and servants".

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TORAH TIDBITS / VAYISHLACH 5780

Why does Yaakov tell this to

SDT

Eisav? Is he boasting about wealth that he has amassed

in Lavan's house? No, just the opposite.

Yaakov is telling Eisav that although he has much material wealth and large flocks and herds, he does not have land.

He has not (yet) benefited from the blessing (that Eisav felt should have been his) of "from the dew of the heavens and the fertility of the ground..." Therefore, Yaakov hoped that Eisav would not be angry with him.

The report of Eisav's pending arrival with 400 men prompts Yaakov into three modes of action. He first divides his camp into two, so that one will be able to escape if the other is attacked. Then he prays to G-d for His help and the fulfillment of promises made. (the third phase is in the next portion.)

SDT

Commentaries

point

out

that Yaakov asks G-d to save him "from my brother -

from Eisav". This is not a redundancy. The Jew faces two enemies: The Eisavs of the world who would destroy the Jewish people, and the "friendly brothers" who would gladly permit us to assimilate into their cultures - thereby also bringing about the destruction of the Jewish

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People. Yaakov prays for salvation from

with us. Yaakov sent 550 animals as an

both threats.

appeasement to Eisav, even though G-d

LEVI SECOND ALIYA 17 P'SUKIM - 32:14-30 Yaakov next prepares elaborate gifts from his flocks and herds for Eisav to be delivered with a goodwill message of appeasement.

The amazing Baal HaTurim points out that there are two p'sukim in the Torah in which every word ends with a "final MEM". Here in Vayishlach (32:15): 200 nanny-goats, 20 billy- goats... and BaMidbar (29:33): And their (referring to sacrifices) flour-oil offer- ings, their wine of libation, for the oxen... Baal HaTurim shares an amazing calculation

had assured him that He would protect him. Yaakov's descendants were destined to offer 550 animals per year as Musaf sacrifices. (Ed. note: The number of Shabbatot in a year vary from 50-55; Rosh Chodeshes can be 12 or 13. Chagim are the same for all years. Animals of Chagim Musaf total 307. Shabbat Musaf will add 100-110; R"Ch adds 132-143. Totals therefore range from 539 to 560 with an average somewhere around 550, as the Baal HaTurim says.)

He instructs his servants what to say when they meet up with Eisav.

During the night before his encounter with Eisav, Yaakov finds himself alone.

(This is one of the sources for the rule that a person should not go out alone at night.)

Yaakov battles with an ISH (a "man", whom we are taught is the guardian angel of Eisav). Yaakov prevails in this struggle but is injured. He receives an unusual blessing from the angel in the form of an additional name - Yisrael.

SDT

Yaakov asks the angel who has wrestled with him to give him a bracha. Rashi

says that he was asking that the angel acknowledge the brachot that Yaakov had received from Yitzchak, which Yitzchak had originally intended to give to Eisav.

Perhaps what prompts Rashi to this 8

TORAH TIDBITS / VAYISHLACH 5780

explanation rather than the situation being simply that Yaakov was asking for a new bracha, is the unusual word BEIRACH-TANI (which relates to the past) and not BOR'CHEINI (bless me now).

Some say that the ISH he wrestled with was himself, reflecting the inner turmoil and mixed feelings he had about his "history" with Eisav.

Unlike

Avraham,

whose

previous

name is no longer used after he is named Avraham, Yaakov carries both names. In fact, the second word after the angel's declaration of the new name is... Yaakov.

Similarly, when G-d confirms the name Yisrael upon Yaakov, he (Yaakov) is still called Yaakov, and sometimes Yisrael. This is the flavor of Rashi's commentary on LO YAAKOV, which he explains: People will no longer call you "the one who held your brother back", but they will acknowledge you as having justly prevailed.

SHLISHI THIRD ALIYA 8 P'SUKIM - 32:31-33:5 MITZVAWATCH The perennial battle between Eisav and Yaakov, which this battle typifies, is "commemorated" by the prohibition of "Gid HaNasheh" [3, L183 32:33].

Even though the Torah introduces this mitzva in the context of the story here in B'reishit, the mitzva is part of the Revelation at Sinai, as if it would have OU ISRAEL CENTER

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said (later in the Torah): "And G-d spoke

The Rambam in his commentary on

to Moshe saying - command the People

Mishna, emphasizes the point about this

not to eat the Gid HaNasheh..." The only

mitzva being part of Revelation at Sinai

"negative" mitzva in the book of B'reishit

and not the result of a family decision

is this prohibition against eating the "Gid

following the episode of Yaakov's battle

HaNasheh". Removal of the "gid" and

with Sar shel Eisav.

its innervating branches in the thigh and leg of the animal, as well as the fats

Yaakov sees Eisav and his men coming;

and flesh in the area, is required, and

he pushes his family behind him and

difficult. Further problems result from

repeatedly bows to his brother. Eisav runs

blood vessels that must be removed

towards him embraces him, k*i*s*s*e*s*

from that part of the animal's body. The

him, and they weep.

process of removal of the GID and other vessels is known as "Nikur" (Hebrew) or "treibering" (Yiddish/English). It is, in most cases, not economically feasible to

SDT

Mishlei 24:16 says: For a righteous person will fall seven times and rise up...

remove the "gid". The whole hind section

Baal HaTurim relates this pasuk to

of the animal is generally sold as non-

Yaakov's bowing 7 times before Eisav.

kosher (thereby removing the GID from the rest of the animalâ&#x20AC;&#x2122;s body). This is the

Finally, Yaakov and Eisav - brothers,

common practice in the U.S. In Israel,

twins! - are face to face, and Eisav runs

however, where there is not so readily

towards Yaakov and embraces him,

available a non-kosher market, nikur is

hugs him, and kisses him. Asterisks on

more common. This means that some

the word VAYISHAKEIHU. Specifically,

fancy hind cuts of meat are available to

dots above each letter of the word. The

the kosher consumer in Israel (a perk

Scribal minhag is calling our attention to

of Aliya?), such as Tenderloin, sirloin,

something important. A message we dare

porter-house, T-bone.

not overlook or ignore. Rashi presents

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TORAH TIDBITS / VAYISHLACH 5780

us with two opinions: The dots tell us that the kiss was not sincere because of his hatred... or, even though Eisav hates Yaakov, at this moment he was overcome by genuine feelings of brotherly love and kissed him with all his heart. Note that both opinions accept the fact of life of the eternal hatred of the Eisavs of the world for the Yaakovs (us) - they just dispute this particular kiss.

Eisav asks about the women and children

and

Yaakov

prepares

to

introduce his family to Eisav.

R'VI'I FOURTH ALIYA 15 P'SUKIM - 33:6-20 Yaakov humbles (humiliates?) himself before Eisav as he presents his family to him, all of whom bow to Eisav. Yaakov presented his wives and 11 children.

Eisav asks about the groups of animals that he met on his way. Eisav at first refuses to accept the gifts, but eventually takes them. Then Eisav suggests that he and Yaakov join together. Yaakov adamantly refuses.

NOTE

At first, Yaakov seems to want to avoid antagonizing Eisav, even to the point of

humbling himself before his brother.

However,

when

the

possibility

of

subjecting his family to the influ- ences of Eisav is at issue, Yaakov boldly risks confrontation.

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[S> 33:18 (3)] Yaakov travels to the

purpose of intermarriage and fusing of

Sh'chem area where he purchases land

their cultures. Shimon and Levi trick

and builds a Mizbei'ach.

Sh'chem and his people into circumcising themselves.

When

the

people

are

The land that Yaakov purchased was

weakened, Shimon and Levi kill them to

used many years later for the burial of

avenge what was done to Dina. Yaakov is

Yosef's remains.

upset at what they have done (perhaps not - some com- mentaries say he was

CHAMISHI 5TH ALIYA 42 P'SUKIM - 34:1-35:11 [S> 34:1 (31)] Dina (who had been hidden from Eisav) now goes out to explore the "local attractions". She is kidnapped and raped by Sh'chem who then falls in love with her. His father (Chamor) proposes an alliance with Yaakov's family for the

upset at not being consulted in the first place), but they defend their actions.

[P> 35:1 (8)] G-d tells Yaakov to move to Beit-El and build an altar there. Yaakov rids his household of idols. G-d prevents the locals from pursuing Yaakov and family to avenge the killing of the people of Sh'chem.

Rivka's nurse Devora dies and is buried.

(There is a Tradition that Rivka died at this point too. Some suggest that the Torah was silent about Rivkaâ&#x20AC;&#x2122;s death because Yaakov was not around to tend to her burial, only Eisav was.)

Who was D'vora, the nursemaid of Rivka? Why does she rate mention? Why is her death mentioned? It has been

12

TORAH TIDBITS / VAYISHLACH 5780

suggested that she was one of Avraham and Sara's "converts", but that they purposely did not take her when they went to Eretz Yisrael, with "the souls they made in Charan". Rather, they left her as a tutor for Rivka, someone to teach her and influence her to become worthy and fitting to be Yitzchak's wife and a Matriarch of the Jewish People.

[P> 35:9 (14)] G-d appears once again to Yaakov and blesses him. He confirms the new name Yisrael (which is used alongside the name Yaakov, each name having different connota- tions).

SHISHI SIXTH ALIYA 37 P'SUKIM - 35:12-36:19 G-d reiterates His promise of the Land to Yaakov and his descendants. Yaakov erects another monument to mark the place at which G-d appeared to him.

Rachel gives birth to Binyamin (11th of Marcheshvan) and dies in childbirth. She thanks G-d with her dying breath for her having a second son. She is buried on the "road to Efrata" and her burial place is marked "even unto this day".

Reuven [UNTRANSLATED] Bilha...

SDT

The Gemara states: Anyone who thinks that Reuven actually slept with Bilha, as

the literal translation of the pasuk would indicate, is grossly mistaken. Some say that Reuven moved Yaakov's bed from the OU ISRAEL CENTER

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tent of Bilha - where Yaakov had placed it

acknowledged as one of the sons of

after Rachel's death - into his mother's

Yaakov, he would have been ostracized,

(Leah's)

cryptic

or worse. Additionally, he is identified as

description of what he did is considered

Yaakov's B'CHOR in the very next pasuk.

tent.

The

Torah's

a sharp rebuke of his actions, which were

disrespectful

Nonetheless,

he

to

was

his

father.

motivated

Yaakov's sons are enumerated. Yaakov

by

returns to his father's home. Yitzchak

protective jealousy for his mother Leah.

dies at 180 and is buried by Yaakov and

The Mishna states that when the Torah

Eisav.

was translated into Aramaic during public Torah reading, this pasuk was not translated. It was read, but it was left

[P> 36:1 (19)] Eisav's descendants are enumerated.

without TIRGUM so as not to mislead and confuse the people. This is a glaring

The fact that this is done at this point

example (of which there are many more,

in the Torah, before the Torah continues

as well as subtle ones) of the inability to

with the accounts of the family of

understand the Written Word without its

Yaakov seems to say: Let's finish up with

inseparable partner, the Oral Torah. This

Eisav first, before we continue with the

is so for "story" parts of the Torah, as well

important line of descent. Eisav is a force

as Halachic contexts. This is the tragedy

in this world, but he is not the reason for

of the nations of the world clutching

its existence.

their bibles and thinking that they hold in their hands the Word of G-d. They

Another reason: it might serve as a

hold only part of the Word of G-d which

rebuke for Yaakov's humbling himself

is so easily misunderstood and perverted

before Eisav. Call him your master and

in the absence of its Oral partner.

you his servant, says G-d, then I will establish him and his line of royalty in

[P> 35:23 (7)] ...the sons of Yaakov are 12.

their own land many years before you and your descendants are ready for nationhood and their own kings.

SDT

This statement is part of the same pasuk (although it begins a new parsha) as the

SH'VII SEVENTH ALIYA 24 P'SUKIM - 36:20-43

statement about Reuven's deed. This is considered

Talmudic

[S> 36:20 (11)] The Torah continues with

statement mentioned above. Had Reuven

the descendants of Se'ir the Chori. These

actually sinned in the literal sense of the

are people who lived in Edom before

pasuk, he would not immediately be

Eisav's clan received it. Eisav married

14

proof

of

the

TORAH TIDBITS / VAYISHLACH 5780

Oholivama of Se'ir and Eisav's eldest son Elifaz took as a concubine, Timna from Se'ir. Eisav "had a life" in Canaan, and then when the clan moved to Se'ir, there are other wives and sons who become family heads.

[P> 36:31 (13)] Finally, the Torah enumerates the kings that ruled the citystates of Eisav/Edom/Se'ir, "even before there ruled a king in Israel". Israel must still go through many stages of refinement and pass through many trials and tribulations before they are to emerge as The People of Israel.

HAFTARA 21 P'SUKIM BOOK(LET) OF OVADYA The ongoing battle between Yaakov and Eisav is the main theme of the prophecy of Ovadya. The prophecy focuses on the

ultimate

judgment

that

Eisav's

descendants face; G-d will emerge as the true King of all. The Haftara "answers" the question raised in the sedra as to what are the real feelings of Eisav to Yaakov.

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

“Nameless”

he dedicated his book to this sad soul, who now has a “name.”

T

Reflecting upon this, I soon realized that I too had similar experiences, and that many people have influenced me who are, in a sense, nameless. I recall, for example, the rabbi, diminutive in stature but superlative in pedagogical skill, who was retained by my parents to teach me Talmud during summer vacations. I studied with him intensely in my early teens and then forgot about him until relatively recently, when I came to realize how much of my modest skill in Talmud I owe to him.

here is something special about meeting up with an old friend that one hasn’t seen in years. I recently had just such a special experience, when I spent a weekend in a community where a friend I hadn’t seen in ten years resides.

Of course, we spent much of the time catching up with each other’s lives. He showed me a book he had just written, the product of many years of research on his part. He gave me the book as a gift, and I opened it to find that it was dedicated to a rabbi who had passed away some years ago, who had made aliyah to Israel together with the famed alter, or old man, of Slobodka, Rabbi Nosson Tzvi Finkel, in the mid-1920s.

I asked him what his connection was to the old rabbi. He told me that this rabbi was one of those anonymous scholars who can be found only in Jerusalem. He was someone with no official position, who lived in poverty, but who would gladly teach any young yeshiva student who would ask for time with him. He was almost nameless, and, in the world’s eyes, was insignificant, although my friend attributes all of his considerable Talmudic erudition to him. In gratitude, 16

TORAH TIDBITS / VAYISHLACH 5780

In this week’s Torah portion, Vayishlach, we encounter just such a person. She unobtrusively walked onto the stage of drama of the biblical patriarchs and matriarchs in the portion we read three weeks ago, Chayei Sarah. There we read (Genesis 24:59) “... And they sent away

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Rebecca their sister, and her nursemaid, and Abraham’s servant...” We learn of this nursemaid’s existence, but we are not told her name. Indeed, we do not hear of her at all again.

That is, not until this week’s Torah portion. This Shabbat, we will read (Genesis 35:8), “And Deborah, Rebecca’s nurse, died, and she was buried below Bethel under the oak; and the name of it was called the Oak of Weeping.” We learned that her name was Deborah and that Jacob and his family sorely grieved and mourned for her.

It is left to our imagination, and to the midrash and commentaries, to speculate about her activities and relationships during the many years from the time she escorted her mistress to the land of Canaan until her sad demise so many years later.

Our rabbis tell us that she was sent

by Rebecca to bring Jacob from his long exile in the land of Haran back to the land of Canaan. After all, when Rebecca encouraged Jacob to flee, she promised him that when it was safe, she would “send for you and fetch you.” (Genesis 27:45). It was Deborah whom she sent to retrieve Jacob, to bring Jacob back.

Deborah then spent much time, probably many years, with Jacob and Rachel and Leah and their growing family. As is evident from the fact that her death occasioned such profound grief that it is memorialized in this week’s Torah portion, she must have been much 18

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loved. I always imagine that she served as the grandmother figure for all the sons and the daughter of Jacob who grew up without the advantage of a nearby bubby.

For me, as for the old friend with whom I was briefly reconnected this past weekend, Deborah is an archetype of the nameless soul who makes a powerful impact upon us, and who is forgotten for a very long time until we finally remember him and “name” him.

Rebecca’s nursemaid had no name when we first learned of her existence. Only when she passes on, do we finally learn, under the Oak of Weeping, that her name was Deborah.

The name of my summertime teacher from so long ago? We called him “Rabbi Abramchik,” and although I remember him fondly, and he clearly was a major influence in my life, I never knew his first name until he passed away several years ago. It was only then that I learned from his obituary that his first name was Yakov.

Perhaps it is of Deborah and of Rabbi Abramchik that the prophet Isaiah spoke when he said in the Name of the Almighty: “I will give them, in My House And within My walls, A monument and a name Better than sons or daughters.

I will give them an everlasting name Which shall not perish.” (Isaiah 56:5) OU ISRAEL CENTER

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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

No Longer Shall You Be Called Jacob

O

ne fact about this week’s parsha has long perplexed the commentators. After his wrestling match with the unnamed adversary, Jacob was told: “Your name shall no longer be Jacob, but Israel, for you have striven with beings Divine and human, and have prevailed” (Gen. 32:29, JPS translation).

Or “Your name will no longer be said to be Jacob, but Israel. You have become great (sar) before God and man. You have won.’ (Aryeh Kaplan translation).

This change of name takes place not once but twice. After the encounter with Esau, and the episode of Dina and Shechem, God told Jacob to go to Beth El. Then we read: “After Jacob returned from Paddan Aram, God appeared to him again and blessed him. God said to him, ‘Your name is Jacob, but you will no longer be called Jacob; your name will be Israel.’ So He named him Israel” (Gen. 35:9-10).

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Note, first, that this is not an adjustment of an existing name by the change or addition of a letter, as when God changed Abram’s name to Abraham, or Sarai’s to Sarah. It is an entirely new name, as if to signal that what it represents is a complete change of character. Second, as we have seen, the name change happened not once but twice. Third – and this is the puzzle of puzzles – having said twice that his name will no longer be Jacob, the Torah continues to call him Jacob. God Himself does so. So do we, every time we pray to the God of Abraham, Isaac and Jacob.

How so, when the Torah twice tells us that his name will no longer be Jacob?

Radak suggests that “your name will no longer be called Jacob” means, “your name will no longer only be called Jacob.”

You will have another name as well. This is ingenious, but hardly the plain sense of the verse. Sforno says, “In the Messianic Age, your name will no longer be called Jacob.” This, too, is difficult. The future tense, as used in the Torah, means the near future, not the distant one, unless explicitly specified.

This is just one mystery among many when it comes to Jacob’s character and his relationship with his brother Esau. So difficult is it to understand the stories about them that, to make sense of them, they have been overlaid in Jewish

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tradition with a thick layer of Midrash that makes Esau almost perfectly evil and Jacob almost perfectly righteous.

There is a clear need for such Midrash, for educational purposes. Esau and Jacob, as portrayed in the Torah, are too nuanced and complex to be the subject of simple moral lessons for young minds.

So Midrash gives us a world of black and white, as Maharatz Chajes explained.1 The biblical text itself, though, is far more subtle. It does not state that Esau is bad and Jacob is good. Rather, it shows that they are two different kinds of human being. The contrast between them is like the one made by Nietzsche between the Greek figures of Apollo and Dionysus. Apollo represents reason, logic, order, self-control; Dionysus stands for emotion, passion, nature, wildness and chaos. Apollonian cultures value restraint and modesty; Dionysian ones go for ostentation and excess. Jacob is Apollonian, Esau, Dionysiac.

Or it may be that Esau represents the Hunter, considered a hero in many ancient cultures, but not so in the Torah, which represents the agrarian and pastoral ethic of farmers and shepherds.

With the transition from hunter-gatherer to farmer-and-herdsman, the Hunter is no longer a hero and instead is seen as a figure of violence, especially when combined, as in the case of Esau, with a mercurial temperament. It is not so much that Esau is bad and Jacob good, but that 1 In the Mavo ha-Aggadot printed at the beginning of Eyn Yaakov.

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Esau represents the world that was, while Jacob represents, if sometimes tentatively and fearfully, a new world about to be brought into being, whose spirituality would be radically different, new and challenging.

The fact that Jacob and Esau were twins is fundamental. Their relationship is one of the classic cases of sibling rivalry.2 Key to understanding their story is what Rene Girard called mimetic desire: the desire to have what someone else has, because they have it. Ultimately, this is the desire to be someone else.

That is what the name Jacob signifies. It is the name he acquired because he was born holding on to his brother Esau’s heel.

That was consistently his posture during the key events of his early life. He bought his brother’s birthright. He wore his brother’s clothes. At his mother’s request, he took his brother’s blessing. When asked by his father, “Who are you, my son?” He replied, “I am Esau, your firstborn.”

Jacob was the man who wanted be Esau.

Why so? Because Esau had one thing he did not have: his father’s love. “Isaac, who had a taste for wild game, loved Esau, but Rebecca loved Jacob.”

All that changed in the great wrestling match between Jacob and the unknown stranger. That was when he was told that his name would now be Israel.

2 To read more on the themes of sibling rivalry in the Bible, see Jonathan Sacks, Not in God’s Name: Confronting Religious Violence, 2015

The stated explanation of this name is: “for you have wrestled with God and with man and have prevailed.” It also resonates with two other senses. Sar means “prince, royalty.” Yashar means “upright.” Both of these are in sharp contrast with the name “Jacob,” one who “holds on to his brother’s heel.”

How then are we to understand what, first the stranger, then God, said to Jacob?

Not as a statement, but as a request, a challenge, an invitation. Read it not as, “You will no longer be called Jacob but Israel.”

Instead read it as, “Let your name no longer be Jacob but Israel,” meaning, “Act in such a way that this is what people call you.” Be a prince. Be royalty. Be upright. Be yourself. Don’t long to be someone else. This would turn out to be a challenge not just then but many times in the Jewish future.

Often, Jews have been content to be themselves. But from time to time, they have come into contact with a civilisation whose intellectual, cultural and even spiritual sophistication was undeniable.

It made them feel awkward, inferior, like a villager who comes to a city for the first time. Jews lapsed into the condition of Jacob. They wanted to be someone else.

The first time we hear this is in the words of the Prophet Ezekiel: “You say, ‘We want to be like the nations, like the peoples of the world, who serve wood and stone.’

But what you have in mind will never happen” (Ez. 20:32). In Babylon, the people encountered an impressive empire whose military and economic success contrasted radically with their own condition of exile OU ISRAEL CENTER

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and defeat. Some wanted to stop being Jews and become someone else, anyone else.

response, not an Israel one.

We hear it again in the days of the Greeks. Some Jews became Hellenised. We recognise that in the names of High Priests like Jason and Menelaus. The battle against this is the story of Chanukah. Something similar happened in the days of Rome.

Josephus was one of those who went over to the other side, though he remained a defender of Judaism.

It is happening today in large swathes of the Jewish world. Jews have overachieved.

Judaism, with some notable exceptions, has underachieved. There are Jews at or near the top of almost every field of human endeavour today, but all too many have either abandoned their religious heritage or are indifferent to it. For them, being Jewish is a slender ethnicity, too thin to be transmitted to the future, too hollow to inspire.

It happened again during the Enlightenment. Jews fell in love with European culture. With philosophers like Kant and Hegel, poets like Goethe and Schiller, and musicians like Mozart and Beethoven. Some were able to integrate this with faithfulness to Judaism as creed and deed – figures like Rabbis Samson Raphael Hirsch and Nehemiah Nobel.

But some did not. They left the fold.

They changed their names. They hid their identity. None of us is entitled to be critical of what they did. The combined impact of intellectual challenge, social change, and incendiary antisemitism, was immense. Yet this was a Jacob

We have waited so long for what we have today and have never had simultaneously before in all of Jewish history: independence and sovereignty in the state of Israel, freedom and equality in the diaspora. Almost everything that a hundred generations of our ancestors prayed for has been given to us. Will we really (in Lin-Manuel Miranda’s phrase) throw away our shot? Will we be Israel? Or will we show, to our shame, that we have not yet outlived the name of Jacob, the person who wanted to be someone else?

Jacob was often fearful because he was not sure who he wanted to be, himself or his brother. That is why God said to him, “Let

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your name not be Jacob but Israel.” When you are afraid, and unsure of who you are, you are Jacob. When you are strong in yourself, as yourself, you are Israel.

The fact that the Torah and tradition still use the word Jacob, not just Israel, tells us that the problem has not disappeared.

Jacob seems to have wrestled with this throughout his life, and we still do today.

It takes courage to be different, a minority, countercultural. It’s easy to live for the moment like Esau, or to “be like the peoples of the world” as Ezekiel said.

I believe the challenge issued by the angel still echoes today. Are we Jacob, embarrassed by who we are? Or are we Israel, with the courage to stand upright and walk tall in the path of faith?

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

T

he haftarah that we read this week is the complete Book of Ovadya, the shortest sefer in all of Tanach.

Its purpose is a very simple and direct one: to condemn of the nation of Edom, a neighbor of ancient Israel, whose wickedness had angered Hashem so, that He sends His navi Ovadya to censure them. The connection to our parasha is an obvious one as the opening section of the Torah reading describes the enmity and the eventual parting of ways between Ya’akov and Eisav, the progenitors of the nations of Israel and Edom, respectively.

Israel had a lengthy history with their neighbors, a history that was not always positive As the navi addresses his words to the nation of Edom, he describes the approaching punishments that would be rained down upon them, punishments that are quite severe.

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Hashem’s retribution, the navi declares, will include the ransacking of Edom’s treasures, the deaths of their soldiers and the destruction of their land. Such severe plagues lead us to ask the obvious question: What evil had they done to deserve such a divine reckoning? True, Israel had a lengthy history with their neighbors, a history that was not always positive. The refusal of Edom to allow Israel to pass through their land as they approached Eretz Yisrael (B’midbar 20; 18-20), the ongoing battles against Israel which eventually led to their subjugation

by David HaMelech (M’lachim A 11; 1516) and their ultimate rebellion against that subjugation (M’lachim B 8:20-22) certainly point to a troubling relationship with Israel’s southeastern neighbor.

But given the centuries of attacks that Israel suffered through the hands of the Plishtim, the invasion and subjugation of Israel by Aram and the eventual exile of the northern tribes by Ashur, we might consider G-d’s wrath against Edom somewhat “misplaced”.

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For what reason, then, were these punishments directed against Edom?

The prophet himself gives us the reason: “B’yom amodecha mineged” (v. 11)-because you stood by idly when Yerushalayim was sacked by her enemies, and worse, “V’al tismach . . . …v’al tagdel picha b’yom tzara” (v.

12)-you rejoiced and boasted at their tragedy. In fact, the psalmist depicts this “unbrotherly” behavior as being even more hurtful: “Z’chor Hashem l’vnei Edom et yom Yerushalayim ha’omrim ‘’aru, ‘aru ad hayesod bah”, (Thillim 137; 7) asking Hashem to remember the cry of the Edomites who encouraged Israel’s attackers with the words: “Destroy it, destroy it (Jerusalem) to its very foundations!”

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Edom was rebelling against G-d Himself and challenging His power Interestingly, when we read Ovadya’s description of Edom’s haughtiness and brazen boast: “Who can bring me down?”

(v. 3) we realize that this nation of Eisav were not rebelling against Israel alone nor challenging them to battle. In fact, Edom was rebelling against G-d Himself and challenging His power. I would submit that it was this hubris that kindled Hashem’s anger against the powers of Edom. And this very attitude that stands in contrast to the humble words of Ya’akov Avinu in the opening of our parasha when he told Hashem” “Katonti mikol hachasadim…’asher ‘asita et ‘avdecha,” telling G-d that he, Jacob, was not worthy of all the kindnesses that Hashem had showered upon him.

As the parasha centers upon the two protagonists, Ya’akov and Eisav, so does the haftarah. And as clearly as the Torah reveals the contrast between the two personalities in both last week’s reading and this week’s, so does our haftarah this week.

Our parasha closes the story of these two brothers with the picture of a peaceful parting of the ways while our haftarah reminds us that the future of their descendants was anything but peaceful.

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

Yaakov Established Techumim

A

fter the reunion between Yaakov and Esav, each of the brothers depart and Yaakov heads to Shechem. The Torah states that when Yaakov arrived at Shechem “vayechan es p’nai ha’ir” – Yaakov encamped before the city.

Based on the above pasuk, the midrash in Bereshis Raba (11) derives that Yaakov arrived to the city close to sunset and established “techumim”, borders earmarking the outer limit one may travel on Shabbos. That is why he settled on the outskirts of the city (“pnai ha’ir), as there was not enough time prior to Shabbos to continue the journey and arrive any closer to the city.

Chazal tell us that the Avos kept all of the Taryag Mitzvos. Yet, Chazal specify two specific mitzvos that they kept, which are actually Rabbinic obligations (m’drabbanan). The gemara in Yoma (28b) emphasizes that Avraham observed the mitzva of eruv tavshillin, which enables one to prepare food from Yom 30

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Tov for Shabbos. In addition, as cited above, the midrash posits that Yaakov fulfilled the mitzva of eruv techumim. Is there a message that we can derive from the fact that these two mitzvos are singled out as being observed by Avraham and Yaakov, respectively?

The Meshech Chochma offers an enlightening explanation.

These two mitzvos highlight and reflect the essence of each of these two Avos. Avraham was the first Jew. He spread monotheism and converted people to this ideology.

He was known for his hachnasas orchim (hospitality). Avraham established an Eshel (Bershis 21: 33), essentially a B&B, where he offered guests a place to eat and sleep (Sotah 10). What is the connection between Avraham and Eruv Tavshilin?

The basis upon which Chazal rely in order to enable someone to cook food on Yom Tov that falls on Friday for Shabbos, is the concept of “‫“( ”הואיל‬ho’il” – “since”).

Since it is possible that guests may come today, I can cook for them on Yom Tov, and I am able to cook and use that food for Shabbos, even if guests don’t arrive on Yom Tov. Being concerned with guests, a reflection of chesed, is the common denominator between Avraham and Eruv Tavshilin. Avraham kept the mitzva of Eruv Tavshilin, because he was so

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concerned with feeding guests, he would surely have done everything possible to ensure he had food available for guests at all times.

As opposed to Avraham, who was welcoming everyone into the fold, Yaakov was more focused on strengthening his familyâ&#x20AC;&#x2122;s commitment from within. Yaakov was about setting borders. No one has to be sent away â&#x20AC;&#x201C; no Yishmael, no Esav. The Brachos bestowed upon Avraham and Yitzhak apply to all his children. Yaakov sought to strengthen what he had and separate from others. That is what drove Yaakov to leave the house of Lavan and to avoid re-establishing a close relationship with Esav. He set the techumim. That is why Chazal state that Yaakov kept techumim. He set borders. To separate

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between Am Yisrael and other nations.

That was essential to Yaakov.

Each of us has a part of Avraham, Yitzhak and Yaakov within our DNA. On the one hand, like Avraham we have to reach out and inspire others. Our avoda has to radiate out, to inspire and uplift the world around us. Yet, at the same time, we need to properly focus on our own personal world, to establish boundaries so that we are not adversely influenced from potential negative stimuli. Our challenge is to strike a balance between our outreach and inner protection, to emulate the generosity of Avraham and the protective nature of Yaakov. Both of these characteristics are essential in order to properly observe the mitzvos and be a true eved Hashem.

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REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Continuous Crying

K

ever Rachel; the mere mention of the name elicits warm feelings. It is a place of tefilah, support and connection. Why is it specifically Rachel Imeinu who was chosen to be buried along the way to Beit Lechem as opposed to Leah Imeinu? After all, the majority of Jews are the biological children of Leah Imeinu.

Rashi quotes Chazal in parashat Vayechi (48:7) and explains that Yaakov Avinu foresaw the future exile of the Jews and wanted Rachel Imeinu to be buried along the way to daven for her children as they were being led out of their land. Maharal notes that she is the ‘akeret habayit’, the mainstay of the House of Israel. It is she who is our spiritual mother. He likens Rachel Imeinu to a huge magnetic force, drawing her children back to Eretz Yisrael. When singing ‘vshavu banim’ as new olim make Aliyah, we can imagine

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that they have been drawn by this magnetic force back to their homeland.

In parashat Vayetze (30:15), however, Rashi comments that perhaps her burial place was a punishment for Rachel Imeinu. Rachel Imeinu is critiqued for offering the right to be with Yaakov Avinu in exchange for the dudaim flowers from her sister Leah. Chazal note that since she treated her relationship with Yaakov Avinu in a disrespectful way, she was not worthy to ultimately be together with him in burial. Rav Wolbe in Shiurei Chumash, explains that Hashem judges the righteous in a very exacting manner, and we see here how careful one needs to be with what one says.

Rabbi Blau in Siach Yaakov continues this line of thought and quotes the Zohar with another example where Rachel Imeinu is judged in a particularly strict way. The Zohar notes that since Leah Imeinu continuously went out on the crossroads to hear about her ‘intended’ and daven, she was worthy of being buried with Yaakov Avinu. Rachel Imeinu, who did not go out and daven,

was therefore destined to be buried on the crossroads, crying and davening for her children throughout history. Rabbi Blau then asks an obvious question on this Zohar; Why should Rachel Imeinu be ‘punished’ for not going out on the crossroads to daven? She knew she was destined to marry a tzaddik, she had no need for additional tefilah! We learn something very powerful, says Rabbi Blau. One needs tefilah for everything in life, even things that seem so obvious we take them for granted. Every area of life is a gift; we need to daven for all we have and show appreciation for all we receive.

Vayavinu Bamikrah, though, has a different perspective and sees the place of Rachel Imeinu’s burial in a particularly positive light. When she offers Yakov Avinu to Leah in exchange for the dudaim, she was essentially saying, “You can have the primary relationship with Yaakov, for me what is most important is the children.” She consciously gave up the opportunity to be buried with Yaakov Avinu for the zechus to continually be with ‘her children.’ Indeed, this is the vision that Yaakov Avinu sees the first time he meets her; Rachel Imeinu is leading the sheep, symbolic of the Jewish people. Yaakov Avinu understands her motherly dedication; at the moment he realizes that her place will always be with her children throughout their exile, he is overcome with emotion and is moved to tears. Rav Yosef Salant, in Be’er Yosef adds that Yaakov Avinu’s heartfelt tears will join with Rachel’s eternal crying and thus she will never cry alone.

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The Gustave & Carol Jacobs Center for Kashrut Education

WEEKLY OU KASHRUT PAGE Question: I cracked several eggs into a recipe without checking, and then noticed a bloodspot on one of the yolks.

How much do I need to remove?

Answer: If a fertilized egg develops to the point that a bloodspot appears on the yolk, the entire egg becomes forbidden.

However, todayâ&#x20AC;&#x2122;s commercially sold eggs can be assumed to be non-fertilized eggs.

If one finds a bloodspot on a non-fertilized egg, one may simply remove the bloodspot and use the rest of the egg. However, Rav Moshe Feinstein, ztâ&#x20AC;?l, (Igros Moshe Y.D. I:36) maintains that since eggs are relatively inexpensive the common custom is still to throw away the entire egg. But if it was already mixed with other eggs or food and this would be difficult, then one can simply scoop away the bloodspot. If the bloodspot itself is already mixed in, and cannot be removed, the bloodspot is batel (nullified) and the food may be eaten.

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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

Vayishlach/ Yud Tes Kislev: Just a Drop

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ebbe Pinchas of Koretz was both a disciple and friend of the Baal Shem Tov, and was one of those most concerned with ensuring that the holy legacy of the founder of the Chasidic movement be preserved in its purity. Reb Pinchas believed that the lofty teachings of Chasidus and secrets of the Torah ought to be safeguarded, and he opposed any mainstream Hafatza or widespread publication. Others, including the Alter Rebbe, Reb Shneur Zalman, felt differently.

One day, while the two tzadikim were together in Mezeritch, they found notes of Chasidic teachings in the garbage. Reb Pinchas pointed at the disrespect shown to the Torah as proof that they shouldn’t be so free in spreading the teachings of their beloved Rebbe to those who don’t 46

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fully understand or appreciate it.

The Alter Rebbe continued to disagree: “Once there was a great king who had an only son who fell gravely ill. All the great medical experts had given up hope for a cure. A call went out throughout the land, which was answered by a sage who knew of a miraculous remedy for the sick prince: a rare, hard-to-find gemstone contained the elements necessary to heal him. If found, the gem was to be ground into a fine powder, mixed with wine and administered to the prince to drink.

The King knew that only one of these jewels existed in all of the kingdom, and it was affixed as the centerpiece of the royal crown. Removing this gem would mean dismantling the crown, and degrading the symbol of his majesty.

While some of those closest to the king were crestfallen that the royal crown would be dismantled, the king was overjoyed, and instructed that they begin to prepare the healing potion. Good news! Salvation, it seemed, was on the way.

At that moment, messengers entered and shared a heartbreaking update: the prince’s condition had worsened drastically, so much so that he couldn’t swallow. This development seemed to make the sacrifice of the royal gem a

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moot point; if the prince was in such a state, at least the royal crown ought to be preserved. Nonetheless, the king insisted that they continue preparing the potion: ‘Of what value is my crown if my beloved son does not live? Grind up the gemstone and mix the potion right away!

Do everything in your power that even a single drop enter his mouth, so that he be healed and live!’” ~ This week marks the 19th (Yud Tes) of Kislev, the celebration of the release of the Alter Rebbe, the author of Sefer HaTanya, from prison. More than simply a day that remembers the personal liberation of the Alter Rebbe, Yud Tes Kislev marks a turning point in Jewish history, ushering in a revolutionary revelation of the “inner soul” of Torah.

The publication of Sefer haTanya made many of the previously inaccessible, abstract concepts of Kabbalah and philosophy comprehensible and practically applicable, marking a new era in the spread of Chassidus. In many ways, Yud Tes Kislev is considered the “Rosh Hashanah” of Chassidus, a sort of ‘birthday’ for this movement of spiritual awakening and growth.

For a generation with such yearning for depth and meaning, so desperately in need of healing, the teachings of the Ba’al Shem Tov and his holy students are restorative. The study of P’nimiyus haTorah directs us toward attunement with our inner world.

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In the Alter Rebbe’s parable, the Torah is the “crown” of G-d. The most precious jewel, the crown’s centerpiece, is the Sod, the mystical secrets of the Torah.

To “grind” this into a powder means to make the Sod accessible to every Jew through the teachings of Chassidus.

These teachings are a potion that can revive and enliven us, even if just one drop, one small taste of this elixir of life, enters the mind and heart.

Faced with a world that is sometimes superficial and crass — even gravely ill — the Baal HaTanya did everything in his power to give us this rare medicine that would allow us to awaken and live. The cure is effective when we recognize that beneath the surface of experience, everything is sustained, filled and surrounded by the Divine: Ein Od Milvado, there is nothing other than Him. May we all renew our efforts to learn and live with the teachings and pathways of P’nimiyus HaTorah, for even one small drop of the sweetness of truth can revive and revitalize us!

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SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

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ur sedra of course contains within it, the powerful account of Yaakov Avinu wrestling with the mysterious Ish, on the night before he is to re-engage with his brother Eisav. The pasuk tells us: Vivateir Yaakov Levado, VaYaaveik Ish Imo, Ad Alot HaShachar- And Yaakov was alone, and a man wrestled with him, until the light of dawn.

There are many questions and powerful messages that are connected to this verse, but Iâ&#x20AC;&#x2122;d like to specifically address, how could it be, that Yaakov, who is traveling with an entourage of more than 400 pople and herds of cattle and sheep, is suddenly left alone?

Rashi, quoting the Gemara in Chulin, says that Yaakov had forgotten some small jars or canisters, and he left his entourage to retrieve those jars.

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Rabbeinu Bechaya takes this idea a step further. He says our verse could be read or understood slightly differently,al tikra levado, eleh lekado- Do not read that Yaakiv was alone, rather that he went to retrieve a specific jar or canister that he possessed.

He has arrived at the sacred space where the future Beit HaMikdash will stand What exactly was this specific canister that Yaakov Avinu suddenly went to retrieve?

Rabbi Meir Horowitz, the Imrei Noam of Dzhikov, zyâ&#x20AC;&#x2122;a, offers a very novel explanation. The Rebbe explains that this special container, was a jar of olive oil, but not just any jar of olive oil.

Noach sent for a yona- a dove to see if the waters of the flood had subsided. Of

course, this yona returned to the teiva, with an olive branch in its beak. The olives from the branch that Noach received from the dove were made into pure olive oil. The oil was given to Noachâ&#x20AC;&#x2122;s firstborn son, Shem.

Shem, otherwise known as Malchitzedek, whom the Torah describes as a Kohein to the Almighty Hashem! Malchitzedek/ Shem sealed this little jar of oil and gave it to Avraham as a gift. Avraham, in turn, handed it over to Yitzchak who passed it down to Yaakov. According to our sages, Yaakov forgot some small jars and returned to retrieve them. One of these jars was the oil from the dove that returned to the teiva. Yaakov prophetically hid this oil at the site of the Beit Hamikdash and laid the foundations for the miracle of Chanuka.

This is the oil that originated with the dove, the symbol of peace...

Yaakov Avinu , even as he is about to encounter his brother Eisav, with great trepidation, realizes through his ruach hakodesh, that he has arrived at the sacred space where the future Beit HaMikdash will stand, and he suddenly realizes that he must place that small jar of oil that has been handed down to him, and hide it safely away, so that one day, the Chashmonaim, will find this oil, and miraculously restore the light of Torah in the world, through the nes pach hashemen.

May each of us be inspired to similarly look inward to see the potential light we might bring forth to the world, even as we might face our very real human challenges-to find the fortitude to push forward and bring continued goodness into our lives and the lives of others....

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RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

Lessons from Yaakov’s Loneliness

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hassidic thought emphasizes the importance of connection between Jews. The social dynamic among the Jewish people is particularly important.

Special emphasis is placed on Ahavat Yisrael and achieving true brotherhood.

However, the opposite is also true.

Chassidic masters teach the importance of the individual, and the notion of the uniqueness of every Jew. Arguably, one of the most dramatic scenes in the book of Bereshit is the moment Yaakov finds himself all alone and at risk in the darkness of night. The Torah describes this scene with three words:

)‫כה‬:‫ויותר יעקב לבדו (בראשית לב‬ We are struck by an unanticipated comment in the Midrash (Bereshit Rabbah

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77:1): “Both God and Yaakov are alone.”

The Sages suggest a parallelism between God and Yaakov. In the words of the midrash, “Just as God is alone, as it says in the verse “The Lord alone will be exalted (Isaiah, 2) ”, so too regarding Yaakov, as it says, “And Yaakov was all alone.” (Bereshit 32:25). What is this midrash driving at?

One of the classics of Chassidic literature, Degel Machane Ephraim, written by Rebbe Moshe Chaim Ephraim of Sudlikov (17481800), a grandson of the Baal Shem Tov, teaches that the key to understanding this midrash is to consider another of the Talmud’s teachings which says: Every person is required to say, “The entire world was created only for me.” (Sanhedrin 37a).

The Rebbe suggests that this statement is instructing us to adopt a particular mindset so that we optimize our religious lives.

A) When we think of ourselves, as the centerpiece of the world, in the most positive sense, we believe that our actions truly matter. It is empowering to know that we have the ability to bring the world to a better place. B) When one pictures

themselves as the ‘only one in this world’ one does not look to one’s right or left for approval; one’s service to God becomes more wholesome. One performs mitzvot not based on any ulterior motivation, such as, for honor or peer pressure. When our Avodat Hashem is purely motivated, it brings one to a feeling of oneness with God; aligning our will with God’s engenders a feeling of wholeness.

The singularity of Avraham is a model for each of us According to the Rebbe, the midrash is teaching that during that long night, when Yaakov awaited his momentous meeting with his brother, remarkably, Yaakov felt at one with the Creator.

Rebbe Nachman of Breslov, great grandson of the Baal Shem Tov, developed this idea even further. The Rebbe highlighted the importance of having the confidence to do that which one is convinced is right, even in the face of opposition.

The one who best exemplified this conduct, said Rebbe Nachman, was our forefather Avraham Avinu. The singularity of Avraham is a model for each of us.

One is to emulate Avraham not only in his determined faith but also in finding our own distinct path in serving Hashem (Likutei Moharan, Part ll, Introduction).

Avraham broke from his peers and from society. Avraham was singular.

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needs to be counterbalanced by a sense of being part of a family, a community, and Am Yisrael. Yet, one needs to express their individuality and religious strivings with one’s own spirit and uniqueness.

In a word, each person must chart their own distinctive path. One should proudly embrace their personality and identify the special contribution they are meant to make in this world.

The famed Kotzker Rebbe, Mencham Mendel Morgenstern, known for his fierce insistence upon truth, is famous for this sharp quote: “If I am I because I am I, and you are you because you are you then I am I and you are you.

But if I am I because you are you, and you are you because I am I then I am not I, and you are not you.”

This important notion of expressing our individuality is found not only in Chassidic writings. Rabbi Joseph Solovetichik zt”l, the great thinker of Lithuianian descent, also develops this theme. He comments on the creation of man and woman in the book of Bereshit and points to the fact that the Torah first describes Adam and Eve being created together and moments later Adam and Eve are described as being created separately. The Torah is highlighting a dichotomy found in the human experience: ‘Community’ and ‘Aloneness’.

Elucidating this concept Rabbi Soloveitchik penned the following: “The 54

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originality and creativity in man are rooted in his loneliness-experience, not in his social awareness. The singleness of man is responsible for his singularity; ... for his creativity. Social man is superficial: he imitates, he emulates. Lonely man is profound; he creates, he is original.” (“The Community”, Tradition ,1978, p.13) The Rav often emphasized the empowering and emancipating qualities found within ‘the lonely man’. Our creative capabilities must be actualized; they propel us to live more fully and bring to life the distinctive qualities that Hashem has bestowed within us.

One of Chassidut’s most memorable teachings has been handed down from the study hall of Rebbe Simcha Bunim of Peshischa (1765-1827). The Rebbe said: “Everyone must have two pockets, with a note in each pocket, so that he or she can reach into one or the other, depending on the need. In one pocket one will find a slip of paper with the words, Ve’anochi afar ve’efer, “I am but dust and ashes.” (Bereshit 18:27). In the other pocket one finds the words, Bishvili Nivra Haolam, “The world was created for me.” (Talmud Sanhedrin 37b).

This second slip of paper is no less important than the first. Often times it is more consequential. Self confidence and a healthy dose of azut de’kedusha, ‘sacred steadfastness’ are critical components in achieving our loftiest goals. When we express our originality, we live with greater purpose and joy, bringing glory to the Creator and to all of creation.

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DIVREI MENACHEM

BY MENACHEM PERSOFF

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

With who did Yaakov Struggle?

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n this week’s Parsha, we come across the somewhat enigmatic struggle that Yaakov has with a “man” throughout the night before his epic encounter with his arch-enemy, his brother Esav. We know the outcome, namely, that Yaakov overcame his opponent.

We also know that Yaakov will now be called Yisrael, the one who overcame. For Yaakov that night metamorphosed: He is no longer the fearful, unsure, and almost paralyzed victim; he is now confident and princely and able to confront Esav.

But who is the “man”? Most commentators indicate that the “man” was the “Sar Shel Esav” – ‘Esav’s ministering angel.’ Following the Midrash, Yaakov had encountered such angels before, each angel representing a different nation, climbing up and down “Jacob’s Ladder.” Citing R. Nachman Krochmal, Nechama Leibowitz explains that these angels are responsible for what we call today the “national spirit” of the nation. While a king controls the nation’s external, material matters, the ministering angel is responsible for the 56

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nation’s inner, metaphysical character that holds its people together.

So Yaakov’s struggle is not just about Yaakov, per se. Before meeting up with Esav, Yaakov is put on alert. He will now have to assert the Jewish worldview; he will have to stand up for G-d against an adversary who represents an entirely different and alien weltanschauung. As such, the injury to Yaakov’s thigh symbolizes the threat to the Brit Milah, to the fulfillment of Hashem’s promises to Avraham. Thus, the fight with the angel is a foretaste of the perpetual conflict between Israel and the nations.

To our sorrow, there were times when Esav prevailed – and the confrontation continues to this day. But the narrative assures us by recording that Yaakov’s wrestling with the angel lasted “Ad Alot Hashachar” – ‘Until the break of dawn’ (Bereishit 32:35). This expression indicates that the day will come when Israel will be released from the darkness of the Galut. And despite the enduring effects of the “limp” incurred by Yaakov in his struggle with the “man,” like Yaakov we shall emerge “Shalem” (complete), free from persecution and grief and, Be’ezrat Hashem, at one heart with the world in recognition of Hashem’s mastery of the world.

Shabbat Shalom!

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FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

Heating Pad on Shabbat Question: I have muscle pain in my back, which sometimes becomes severe.

Going to bed with a heating pad has made a big difference sometimes. May I use it on Shabbat, or is it a problem of muktzeh?

Answer: There are a few issues of muktzeh involved here. One is whether to consider a heating pad a kli shemelachto l’issur or a kli shemelachto l’heter. On the one hand, in order to use it, one must put it on, which it is forbidden on Shabbat.

On the other hand, if one prepared it before Shabbat (by keeping it on or setting a Shabbat clock), then further use does not include melacha. (We are not delving into issues of medical activity on Shabbat. While not a trivial question, with the level of need involved, there are ample grounds to permit it – see The Halachos of Refuah on Shabbos, p. 26.).

Rav Moshe Feinstein (Igrot Moshe, Orach

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Chayim III:49, regarding an electric fan) treats such items as kli shemelachto l’issur. However, regarding a case very similar to ours, an electric blanket, he raises the serious possibility that it is a kli shemelachto l’heter. This is also the opinion of Rav S.Z. Auerbach (Minchat Shlomo I:9) and Rav Asher Weiss (Shut Minchat Asher I:33), although none of them was willing to rely on this heter alone. In any case, it is permitted to use a kli shemelachto l’issur for a permitted use (l’tzorech gufo) (Shulchan Aruch, OC 308:3) and this would be a classic example.

A further problem is the fact that the heating pad has a filament that becomes glowing hot. In certain areas of halacha, this is considered like fire (see Shemirat Shabbat K’hilchata 43:4 regarding using an incandescent light for hadlakat neirot Shabbat in a case of need). We find that a lit ner (oil cup) is full muktzeh, which cannot even be moved for a permitted use (Shabbat 47a). This is because the flame is muktzeh (more than a kli shemelachto l’issur), and the oil and cup are a bassis l’davar ha’asur (something

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.

which is supporting that which is muktzeh). So ostensibly, the whole pad is a bassis for the heat-emitting electrical wires, which are the heart of the device (Orchot Shabbat 19:(246)).

We must understand why the gemara posits that a flame is muktzeh. One answer in the Chazon Ish (OC 41:16) is that the fact that one does not move a flame on Shabbat (since it can go out) makes it muktzeh. Another answer he suggests is that the flame is considered nolad, something that did not exist before, as the flame is constantly renewing. Rav Asher Weiss (in a letter to Zomet) says that it is because a flame is a separate unit that does not fit into one of the categories that would make it not muktzeh (i.e., food, a utensil).

Even according to the Chazon Ish’s explanations, the heat-producing electricity might not be like a flame (see Minchat Shlomo I:14, who analyzes this Chazon Ish). In any case, several contemporary poskim posit (including Igrot Moshe, OC III:50), mainly in the context of an electric blanket, that we do not view the heated wires and the electricity therein as a separate unit like a flame is. Rather, it is subsumed under the overall utensil of the blanket, which is either a kli shemelachto l’heter or kli shemelachto l’issur (see above), but,

either way, it can be moved as part of its use. Rav Ovadia Yosef (Yechaveh Da’at V:28; see also Chelkat Yaakov, OC 118) adds also that the electricity in the wires are not comparable to a flame because the results are not visible. However, many, including Rav S.Z. Auerbach (Minchat Shlomo I:14), permit to move even lamps whose electricity gives off a noticeable light. In the final analysis, then, it is permitted to use the heating pad.

Rav Moshe Feinstein (Igrot Moshe ibid.) required attaching a reminder to the controls and the wall socket so that one not change the setting or unplug it. Rav Ovadia (Yechaveh Da’at ibid.) considers that a new gezeira and therefore unnecessary, although he also wrote that it does not hurt to be stringent.

All agree that one does not have to be concerned lest he inadvertently pull it out of the wall, against his intention.

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

Anguish of Two People

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ast week we discussed Rabbi Nevenzhalâ&#x20AC;&#x2122;s somewhat unique answer that the infertile couple can be treated on Shabbat only if they have a dysfunction of an organ. This seriously limits the amount and type of treatment that can be administered. In many cases treatment does not come to rectify an organ malfunctioning or sub-functioning. The majority of treatments attempt to achieve a pregnancy but do not correct problems with a specific organ.

Rabbi Nevenzhal added another reason to be lenient in questions related to fertility treatment on Shabbat. He claimed that since the couple is suffering, this anguish itself can be considered as an illness. He also wrote that he heard from another Torah scholar that it is permitted to take medication for ovulation induction on Shabbat. The reason for this was the fact that the couple was in distress.

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Rabbi Nevenzhal added, in another letter that he wrote to PUAH, that if there is a chance that one of the couple will have a nervous breakdown due to the infertility this is considered as pikuach nefesh, danger to life. In such a case any treatment would be treated on Shabbat like any other example of pikuach nefesh.

Suffering that affects two people and is similar to divorce which affects both parties Even if their circumstance was not so severe but there was a chance that the couple would get divorced due to the infertility he was also lenient. In such a case he permitted certain light rabbinic prohibitions such as telling a gentile to do rabbinic prohibitions on Shabbat, or moving muktzah.

If our Sages permitted certain rabbinic prohibitions in the case of illness or reducing an animalâ&#x20AC;&#x2122;s pain, Rabbi Nevenzhal suggested, then in the case of

the lack of children this would seem to be permitted as well. This is especially true since this is a suffering that affects two people and is similar to divorce which affects both parties. The Rabbis permitted certain prohibitions to ensure that a couple does not divorce. For example, Rabbi Wosner permitted, in a particular case, to make an unnecessary blessing in order to prevent a divorce.

Rabbi Nevenzhal raised the question as to whether this is equitable with a couple facing fertility challenges.

This is an interesting answer since it takes into account the psychological state of the couple and a fear for any potential negative outcome of the infertility. These factors are part of the definition of illness for such couples.

We have seen that there are different approaches among the poskim as to how to define the halachic status of the couple facing fertility challenges. This has a direct bearing on the question as to whether treatment can be performed on Shabbat.

The Puah Institute is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems.

Offices in Jerusalem, New York, Los Angeles & Paris. Contact (Isr) 02-651-5050 (US) 718-336-0603 www.puahonline.org

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

Orlah and Blueberries

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oday, 30–40 hectares of blueberries are cultivated in Israel. The blueberry bush, is a perennial plant whose average height is approximately 3 m. Blueberries need a low pH in soil, so it is difficult to grow them in Israeli soil.

While grown in the basaltic soil of areas in the Golan Heights, elsewhere they are grown in containers, which necessitates uprooting them every 6 – 10 years (as opposed to the 20–30 years of cultivation in soil).

The blueberry bush is halachically considered a tree, but it tends to sprout shoots from the roots, from below the soil (rootsuckers), which can pose orlah issues. Orlah years are counted from the beginning from such shoots. The Chief Rabbinate has the mashgiach come once or twice a year to ensure that farmers prune these rootsuckers. If growing blueberries at home, it is important to be cognizant of this halachah to avoid orlah.

Warning: orlah blueberries in the marketplace!

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tour at the Volcani Center, I became aware of the danger blueberries pose.

Legally speaking, the Rabbinate cannot prohibit farmers from selling their produce during orlah yeas (albeit without a hechsher). Blueberry bushes bear quality fruit by their second year; to avoid losing money, farmers sell blueberries in Israel without a hechsher. This can cause a major problem: one can go to the shuk, buy a closed box of blueberries with label with the company and bearing various stamps and approvals, and not know that they are forbidden as orlah mide’oraita!

The percentage of blueberries in the marketplace without kashrut certification can reach 40%!

In practice: avoid purchasing blueberries without kashrut certification. If you receive blueberries from someone who isn’t stringent about buying produce with a hechsher, it’s best to avoid eating the blueberries since they might be orlah.

Blueberry bushes at Volcani Center Photo by: Torah VeHa’aretz Institute

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RABBI BEREL WEIN Rav, Beit Knesset Hanassi, Jerusalem

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ur father Jacob and his family face two great crises that are recorded for us in this week’s Torah reading.

The first is the long-awaited encounter with his jealous and dangerous brother, who decades later still smarts over the deal that he made in selling his birthright to Jacob. Jacob is aware that his brother has the potential to destroy him and his family, and he prepares three different avenues of salvation – a financial settlement, the invocation of heavenly protection through prayer, and finally, the preparation of physical means of self-defense. In the end, his brother accepts the financial gifts offered him and departs, never again to really become part of Jacob’s family and destiny. Jacob does not escape unscathed from this encounter, for he is crippled by the heavenly representative of his brother who wrestles with him to a draw. Yet Jacob feels himself relieved that, at least temporarily, his brother is no longer a mortal threat.

Throughout the ages, the Jewish people have always attempted to mollify their enemies with financial gifts and contributions to the general non-Jewish

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society. This has always proven to provide a temporary stay of violence with little long-lasting consequences. The Jewish people relied on praying to heaven for protection as their sole avenue of escape from destruction.

They were in no position to physically defend themselves from crusades and pogroms. This pattern in Jewish history has repeated itself over and over until our very day.

Those matters that Heaven has hidden from our understanding, humans should not attempt to understand The second incident of violence against the family of Jacob is recorded for us in the story of the kidnapping and rape of Dina.

Here Jacob unaccountably appears to us as being passive and having no real plan for Dina’s salvation and for punishing the evildoers. It will be Shimon and Levi that will respond violently and save Dina from her captors, showing that violence, even

justified violence, always comes with its own costs. It is interesting to note that the Torah does not record for us any appeal from Jacob to Heaven. He apparently accepted that this tragedy occurred to him and his daughter somehow justifiably, and that there was no necessity for an appeal to Heaven after the fact. Jacob is aware that the judgement of heaven is always inscrutable to humans as the Talmud itself states: those matters that Heaven has hidden from our understanding, humans should not attempt to understand.â&#x20AC;?

Jacob will later criticize Shimon and Levi for their behavior and their actions. Yet, the Torah itself leaves the correctness of the behavior of Shimon and Levi without judgement and throughout the ages, the commentators have debated the matter of contention between the father and the sons. Suffice it to say, that Shimon, as the teachers of Israel, and Levi, as the priests of Israel, remain heroic figures in Jewish history and current Jewish life. In our time, through the independent might of the state of Israel, these three avenues of salvation that Jacob had in the encounter with his brother, once again exist in terms of Jewish survival and success. They should be employed very judiciously.

Shabbat shalom Rabbi Berel Wein

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

The Prayer for the Welfare of the State of Israel

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he text of the Tefillah L’Shlom Medinat Yisrael, the Prayer for the Welfare of the State of Israel, first appeared in the newspaper Hatzofe, on September 20, 1948, less than half a year after a nascent nation declared its independence. Written by Chief Rabbis Herzog and Uziel, together with some help from author and Nobel laureate S.Y. Agnon, it was adopted by many congregations in Israel and abroad. Even the famed rabbinic journal Hapardes printed it in October of 1948, encouraging readers to adopt this new nusach.

But praying on behalf of the government is not a new institution. The prophet Yirmiyahu instructs the Jewish People before going into exile, “Seek the peace of

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the city to which I have exiled you” (Jer. 29:7). And throughout Jewish History, we have. Passages in the Talmud, Tosefta, Apocrypha, and Dead Sea Scrolls, all contain references to prayers recited on behalf of the government.

Stressing the need to pray on behalf of the government, the Mishnah (Avot 3:2) states: “Rabbi Chanina, deputy High Priest, said: Pray for the welfare of the government, for were it not for fear of it, people would swallow one another alive.”

Without a government, there would be total anarchy. Meiri, in his commentary to Avodah Zara (4a), commenting on this Mishnah, writes that indeed it is a Chovah, an obligation, to pray on behalf of the government.

Poskim from Kol Bo to Abudraham to Magen Avraham to Aruch Hashulchan, codify the practice of praying for the King or the government. In his Choreiv, Rav Hirsch writes that it is a mitzvah to express gratitude for the place we live, and pray on its behalf. And in one biography about the life of Rav Yisrael Salanter, it is recorded that when visiting a Shul that

did not recite the prayer on behalf of the government, Rav Yisrael Salanter would turn to the wall and say it to privately, in order to fufill this obligation.

And throughout Jewish History, Jewish communities have composed texts on behalf of everyone from the King of Spain to the King of England to Napoleon.

Depending on how kind the ruler was to the Jews, sometimes the prayer took an ironic turn, asking for protection from the King.

So why doesn’t everyone recite the prayer for the State of Israel?

Some object to the fact that the prayer calls the State of Israel the “First Fowering of our Redemption.” They are uncomfortable with the notion that a secular government, founded by secular Zionists, can be part of the redemptive process. But a little research reveals the truths of history: In the early years, following the founding of the State, many Rabbis (not all of them Zionists) believed that the founding of the State of Israel was indeed the “First Flowering” of Redemption. A letter entitled “Da’at Torah,” later published in Rabbi Menachem Mendel Kasher’s Hatekufah Hagedolah(pp. 424-429), begins, “We thank Hashem for what we have merited, because of His abundant mercy and kindness, to see the first buds (nitzanim) of the beginning of redemption (atchalta

d’geulah), with the founding of the State of Israel.”

This letter, encouraging participation in elections for the First Knesset, was signed by the leading Gedolim of Eretz Yisrael, among them Rav Tzvi Pesach Frank, Rav Yechezkel Sarna, Rav Zalman Sorotzkin, and Rav Shlomo Zalman Auerbach. In fact, an article by David Tamar published in Hatzofe (Jan. 2, 1998, p. 6) describes how Rav Shlomo Zalman Auerbach himself would stand during the recitation of the Tefillah L’Shlom Medinat Yisrael in the synagogue where he prayed.

The Prayer for the State of Israel was not composed strictly for the Religious Zionist camp. It was composed for all Jews to recite. Perhaps it was written during a simpler time in history, when Jews of every stripe and political or religious affiliation fought side by side for an independent Jewish State. They had not the luxury to sit back and be sectarian.

To ignore the challenges that face us is to be naïve. But our differences should not prevent the entire community from joining together by raising our voices in prayer and solidarity. Now matter how we classify ourselves – Chareidi, Chassidic, Yeshivish, Modern Orthodox, Dati Leumi, or Zionist – we are obligated to “feel the pain of the tzibbur” (Ta’anit 11a), and to pray on its behalf.

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son of Eisav <> Kever Rachel is for Kever Rachel <> The kaffiya-clad actor is Omar Sharif, is a grandson of Eisav's, a son of Elifaz, brother of Amalek <> ALVIN the chipmunk - counterpart in the sedra is ALVAN (close), grandson os SEI'IR, a CHORI <> 999 kilo, which is almost a Silhouettes of animals that Yaakov sent

metric ton, but not quite. We can say that

as gifts to Eisav - each has the number of

it is not a ton, LO-TON or LOTAN, a son of

male and female animals in the gift <>

SEI'IR the CHORI <> Quarter is a fourth

The ribbon bow among animals - because

of R'V'I'I, which is the name of one of

they were a gift to Eisav <> Two jugs that

the Torah notes - In the Torah it is above

Yaakov went back for <> Emblem of the

the word KATONTI (some Chumashim

World

(for

have a different note here) <> After Alice

Yaakov vs the ISH) <> The SOLD sign over

drank from the bottle that said DRINK

the FOR SALE sign is for the purchase of

ME, she became very small, and might

the land in the Sh'chem area by Yaakov

have used the same word as Yaakov has

Avinu for 100 K'sita <> D'vora (the bee)...

used, has she spoken Biblical Hebrew <>

Rivka's nursemaid <> was buried under

FEZ with an L and an E on it. It stands

the "crying tree" <> Baby carriage for

for ELIFAZ, Eisav's son <> King Solomon's

Binyamin <> Sword was used by Shimon

Mines is the title of a book and a movie -

and Levi to avenge what happened to

the location of those copper mines is the

Dina <> Die with six dots, for the dots

valley of TIMNA, who was a concubine

over VAYISHKEIHU <> Eisav attempted

to Elifaz and mother of AMALEK <> IDF

to bite Yaakov's neck during the hug

insignia of ALUF (the word ALUF occurs

and "kiss" and Yaakov's neck changed to

32 times in the Torah - all in Vayishlach

resemble a pillar of marble <> building of

and nowhere else. There are another

the Sukka represents Yaakov's building

17 occurences in different books of

sukkot for his flocks and naming the

Tanach.) <> Barry Goldwater - MEI

place where he did it Sukkot (B'reishit

ZAHAV <> shovel is for SHOVAL <> Citrus

33:17) <> BELA LUGOSI, who played

= HADAR <> Teddy Stadium in Malcha,

Dracula, namesake of BELA, a king of

a.k.a. MANACHAT, as in the grandson of

Edom. Not only is there a common name,

SHOVAL <> And Rav Ovadiya Yosef zt"l

but also the common neck-biting, blood

for the haftara - book(let) of Ovadiya. In

sucking <> flag is that of Yemen, TEIMAN

addition, Yosef is mentioned three times

in Hebrew, first named son of ELIFAZ,

in the sedra and once in the haftara.

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Wrestling

Entertainment

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RABBI EPHRAIM SPRECHER Faculty, OU Israel Center

Yetzer Harah – Virtual Reality!

longer be any black magic powers of impurity in the traphimidols, Rochel sat on them, thereby mocking and degrading them. Why did she do this? Was it not sufficient merely to remove them from the house and bury them in the ground?

“

But the entire power of idols is based on the respect, awe and dignity that one accords to them. Attributing power to idols bestows power on them. Thus, the Zohar explains, by degrading and mocking the traphimidols, Rochel rendered them powerless and useless.

And Rochel took the traphim idols and put them into the camel’s saddle and sat upon them” (Bereshis 31).

Rochel sat on her father Lavan’s idols, which she had taken, in an attempt to hide them. Lavan did not ask her to rise when he was searching for them because she explained to him that the way of women was on her.

The Zohar reveals to us a profound explanation for Rochel’s actions. She sat on the idols because of her utter disgust and contempt for them. The traphimidols were like many of the other idols which had the ability to serve as mediums for predicting the future through black magic.

The Ramban explains that the traphimidols thru the power of black magic, were used as a GPS to track which direction to travel.

Therefore, Rochel took the traphim, so that Lavan could not use them to find out in which direction Yakov had fled.

In order to ensure that there would no 70

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My Rebbe, Rav Pam ZT”L, observes that this idea of the Zohar applies similarly to various other forces which control our lives. These negative forces have an effect on us only as long as we ascribe significance and importance to them.

The greatest of these negative forces that control our lives is the Evil Inclination-the Yetzer Harah, whose goal is to ensnare us and bring us down.

According to Kabala, the Evil Inclination is compared to the SEOR SHE’BISA, - the yeast/rising agent of the dough. This provokes a person to “RISE” in arrogance to sin in the same manner that yeast causes dough to swell and rise. The Evil Inclination-Yetzer Harah is compared to hot air that fills one with arrogance and pride. Our goal in life is to nullify and

deflate the Evil Inclination-Yetzer Harah and realize that these negative forces that control our lives are nothing more than hot air to be blown away. The Yetzer Harah is the ultimate Virtual Reality!

The message of the traphimidols is that we have the power to create our own reality-positive or negative.

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THE DAILY BY SIVAN RAHAV-MEIR PORTION

I Am Unworthy ‫ׂית ֶאת‬ ָ ‫ֲשר ָע ִש‬ ׁ ֶ ‫ֱמת א‬ ֶ ‫ֲס ִדים ו ִּמ ָּכל ָהא‬ ָ ‫ָקטֹנְ ִּתי ִמ ּכֹל ַהח‬ ‫ִיתי ִלְׁשנֵי‬ ִ ‫ְע ָּתה ָהי‬ ַ ‫ַע ְב ֶּד ָך ִּכי ְב ַמ ְק ִלי ָע ַב ְר ִּתי ֶאת ַהַי ְּר ֵּדן ַה ֶּזה ו‬ .‫ַמחֲנוֹת‬ I am unworthy of all the kindnesses and of all the truth that You have shown Your servant, for with my staff I crossed this Jordan, and now I have become two camps.

(Gen. 32:11) In this parasha we are told of Jacob’s soul-searching as he returns to the Land of Israel after an absence of twenty years. He speaks to God and says: “I am unworthy of all the kindnesses and of all the truth that You have shown Your servant.” He reminisces how he was empty-handed when he had previously fled and how he

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was returning now: “For with my staff I crossed this Jordan, and now I have become two camps.” Having thanked God for his large family and for having survived, Jacob continues to pray for the future: “Please save me.”

When a person prays he should focus on his worthlessness and the greatness of his Master Sometimes, the music explains a text better than the lyrics. Yonatan Razel, a singer and composer, recalls listening to his grandfather relate how he had jumped from a train rolling toward a concentration camp and was thus saved, later moving to Israel. Razel’s grandfather always spoke of how he felt intimately connected with the above verse. He always felt so small

compared to the great kindness heaped upon him during his life. At one point he had nothing; now he is surrounded by his large family in Israel. Many years later, when Yonatan Razel’s daughter made a miraculous recovery from a head injury, he discovered just how meaningful this verse was to him. Feeling unworthy of all the kindness, he also wanted to express his thanks and composed a tune to the words of the verse above. There is something in Razel’s composition that touches listeners and the song Katonti has become highly popular both in Israel and worldwide.

Each and every listener, with his or her own life story, feels unworthy of all the kindness they have received and offers up a prayer for the future.

Rabbenu Bahya was a commentator living in Spain in the thirteenth century.

He explains that these words form the key to all our prayers. We should first give thanks – “I am unworthy” – and only then make requests – “please save me.”

It is fitting that when a person prays he should focus on his worthlessness and the greatness of his Master whom he serves, and should focus on the abundance of kindness bestowed upon him by God. We must first thank God for all the good He heaps upon us and only then make a request from Him. Sivan Rahav-Meir is an Israeli journalist, currently on shlichut of World Mizrahi movement to the US. She is the author of #Parasha. To receive her daily insight on the portion of the week, text your name to: 972-58-679-9000 OU ISRAEL CENTER

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THE NEW OLD PATH

BY RABBI BENJI LEVY CEO Of Mosaic United

Israel: Birth of a Name, Seeds of a Nation

O

ne of the only ways to achieve a level of immortality in this world is by bestowing one’s legacy upon the next generation. As Isaac’s days draw to an end, he realises the importance of entrusting the mantle of Jewish leadership, and he knows that this is destined for one of his sons. Esau, the firstborn, seems the likely contender, as opposed to Jacob, and therefore, ‘when Isaac became old... he summoned Esau, his oldest son’ to bless him before he died.

This decision seems the most logical.

Firstly, the Torah itself explains that even if a younger son is preferred, the firstborn acquires a greater inheritance. Secondly, a basic character comparison renders Esau a more fitting leader. Jacob and Esau are introduced within the same verse as two very different personas: ‘Esau was a man familiar with hunting, a man of the field; and Jacob was a naive man that sits in tents. Rashi points out that Jacob is contrasted with Esau in order to highlight 74

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his lack of expertise in ‘Esau’s world’; portraying him as a studious scholar, but inexperienced in the ‘outside world’.

Without wives or children and with his parents’ tender patronage, Jacob seems to live a very sheltered life, fourteen years of which he studied in the academy of Shem and Ever. Esau on the other hand is a man of means and tremendous strength, and he knows how to handle the complex, nuanced world in which he lives. It is specifically his ability to hunt and prepare delicacies that Isaac loves and stipulates as a condition in the giving of his blessing. Leadership requires action and an appreciation for reality that goes beyond naive academic knowledge alone. This, coupled with Esau’s firstborn rights, lead Esau to appear as the more appropriate candidate for leader.

One of the greatest and most iconic encounters in the Torah occurs when Jacob comes to Isaac, attempting to acquire the firstborn blessing. Expecting Esau, Isaac realises that it is not his firstborn and challenges the intruder. Unseasoned in the art of deceit, Jacob nonetheless does well in bringing the appropriate dish and dressing up (with his mother’s help), and yet is unable to successfully mask his voice. Isaac is suddenly aware of this palpable crossroads in Jacob’s life, a juncture between his black-and-

white, idealistic past where he lacked the ability to lie, and a more complex future, where he understands the more nuanced ‘grey’ realities of life. Jacob seems to have learned some of Esau’s ways and thus Isaac declares, ‘“The voice is the voice of Jacob; and the hands are the hands of Esau.”

And he did not recognise [Jacob’s naivety], because his hands were like Esau’s hands...’

While Isaac is confused by Jacob’s sudden appearance, he perceives a tremendous development in Jacob’s leadership ability – maintaining his idealistic ‘voice’, but finally displaying his ability to act in a time of need with the ‘the hands of Esau’. It seems Jacob has finally learned how to practically compartmentalise that which he learned as a secluded ‘yeshiva student’ in the ‘perfect’ theoretical world of truth, and apply it in the far-from-perfect complex world in which he lives. On this basis, Jacob becomes the bearer of Isaac’s legacy as the final forefather of the Jewish nation.

In a relatively short amount of time, Jacob leaves his sheltered comfort zone, marries four wives, fathers many children, works for a living and learns to deal with his devious father-in-law, Lavan. This abrupt life change, however, seems to be almost too jarring an experience. At times, it seems that Jacob becomes too much like Esau in some ways. At the point when Jacob becomes extremely successful in the world that was once alien to him, the Torah refers to him not as Jacob but as ‘the man’, suggesting perhaps that he is not himself.

While in the past, Jacob dreamed of angels ascending and descending in the most spiritual site in the world, when in the house

of Lavan he dreams of sheep – his worldly profession and new source of income. His dreams devolve from the mystical to the material, until an angel appears to him in his new dream and reminds him of his loftier past. Immediately before his name is changed, Jacob takes his family across the Yabbok river and then returns, alone and vulnerable, to reclaim some small jars that he had left behind. Jacob literally risks his life for a materialistic pleasure, at which point, yet again, an angel interrupts him, and reminds him of what is important. It then transpires that this mysterious angel visitor changes Jacob’s name to Israel.

The Talmud states that even as embryos in the womb, Jacob and Esau fight for two worlds, showing that both brothers struggle with the reality of both elements of the world. But it is the ability to draw out the best from the contrasting worlds represented by Jacob and Esau and the capacity for balancing the two that gave birth to the legendary name and nation of Israel. Following his idealistic past and worldly present, Jacob finally receives the name Israel, for he ‘wrestled with God and with man and prevailed’. Perhaps this title encapsulates Jacob’s evolution from naive to sophisticated, reflecting his ability to both wrestle with the Divine in the ideal world, as he learnt in the academy of Shem and Ever, and to wrestle with man in the real world, which was traditionally Esau’s domain. As descendants of Israel and bearers of this name, we are called upon to embrace the challenge of achieving the necessary nuanced balance between the two worlds.

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TEEN TALK

WITH RABBI URI PILICHOWSKI

Southern NCSY, Director of Israel Advocacy

S

tudent Question: There’s no way all of halacha came from God, who made all the halachot in Judaism?

There are 613 mitzvot in the Torah, but if you count the amount of commands and prohibitions in the Torah, you’ll get thousands. If you look at the Shulchan Aruch or an English book on halacha, you’ll find thousands of more halachot.

Many of these laws were commanded

by God to Moshe and the Jewish people, (these laws are called mitzvot m’doriata) but many weren’t.

God commanded the Rabbis to create laws that either enhance the mitzvot or protect them. These laws are created by the Rabbis and are called mitzvot m’derabanon. Some examples are kiddush on Shabbat morning, which makes Shabbat lunch special, and muktzeh which makes sure we don’t even come near objects prohibited to use on Shabbat. On

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top of all the mitzvot m’doriata and mitzvot m’derabanon there are also minhagim, like wearing a kippah, which developed over thousands of years since Har Sinai.

While it is true that God didn’t command Moshe and the Jewish people to make kiddush on Shabbat morning, and all the other mitzvot m’derabanon and minhagim, God did command the Rabbis to make laws and commanded the Jewish people to follow them. We must keep the mitzvot m’derabanon and minhagim just like we keep mitzvot m’doriata.

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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TORAH 4 TEENS

BY TEENS NCSY ISRAEL Avraham Zvi Thau, Jerusalem Chapter Director, NCSY Israel Moving Forward With Emunah Everyone at some point in their life will come across a challenge that may seem nearly impossible to overcome. We ask ourselves, what can we possibly do now? When we deal with struggles and challenges we can not help but feel scared and anxious because we are unaware of what is going to happen. These emotions have the power to paralyze us and our ability to move forward. It hinders us from moving on.

Yaakov Avinu, upon his return to Eretz Yisrael, is told that his brother Esau and 400 men are coming towards him. Rashi points out that Yaakov was afraid and that many mefarshim criticized Yaakov Avinu for having this feeling of fear. How can he be afraid? Doesn’t he have Emunah in Hashem? Didn’t Hashem promise him several times that He would take care of him? Where is his Emunah?!

Nechama Lebowitz comments that Yaakov’s fear is not a problem, but rather it shows that he is human. She further explains what Yaakov did during this time 78

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of peril. He did not run away from his problems, but rather turned to Hashem and davened! He put in his hishtadlut by preparing himself to confront his brother.

It is normal for Yaakov to be terrified, he was about to face off with his older brother who he know was much stronger then him because he was a warrior. He did exactly what Nechama Lebowitz said and did not let this feeling of fear cripple his ability to move forward. It was because of his Emunah in Hashem that he was able to pick himself up and take the next step.

Maye we be zocheh to strengthen our Emunah in Hakadosh Baruch Hu and be able to turn to Him always, knowing He is always there for us and for us to be able to take the next step forward.

Liat Sanders Jerusalem, 11th Grade The Struggle With Faith In this week’s parsha, ‫ פרשת וישלח‬we learn many great lessons: One lesson is the importance of the relationship between siblings. Yaacov goes to great lengths in order to make peace between himself and his brother. We can

all take this lesson and use it in our own lives. Realizing how important our family we should always keep on working on improving our relationships and working to make peace even when it is difficult.

Often times it is bad before it’s good. God works in ways we can never understand Another very important lesson from this parsha: We should always have faith in God. God is always here watching us and caring for us even if we don’t see it at the moment.

We have faith in God even when it’s challenging.

We can look toward our parsha and see that even though Yaacov was put in a difficult situation, for example, through his wife’s challenging experience with labor or his daughter being kidnapped, he never lost faith in Hashem. We can look up to Yaacov Avinu as a great example.

Even when you are in a difficult situation and it seems like God is distant we can think the following; often times it is bad before it’s good. God works in ways we can never understand. Most importantly we need to have faith.

We aspire to be like Yaacov, always having faith in Hashem, regardless of the situation we face. Hashem is always there for us, remember that!

Shabbat shalom!

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