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OnegShabbos North West London's Weekly Torah Sheet

‫פרשת ויצא‬ 29 Nov ‘14 ‫ז’ כסלו תשע”ה‬ To receive this via email or for sponsorship opportunities please email mc@markittech.com

‫מוצש’’ק‬

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‫הדלקת נרות‬

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‫פ' ויצא‬

'‫י‬:‫י'ד‬-‫י'ג‬:‫ הושע י'ב‬:‫הפטרה‬

‫ּנֹורא ַה ָּמקֹום ַהּזֶ ה ֵאין זֶ ה ּכִ י ִאם‬ ָ ‫ֹאמר ַמה‬ ַ ‫וַ ּיִ ָירא וַ ּי‬ )‫כ”ח‬-‫ (י”ז‬:‫ֹלהים וְ זֶ ה ַׁש ַער ַה ָּשׁ ָמיִ ם‬ ִ ‫ֵּבית ֱא‬

Please daven for

‫הילד יעקב יצחק בן רבקה‬

Home Grown

from the Golders Green Kolel This week: Reb Amrom Nemeth

Each and every one of us, as we walk home from Shul tonight will have Malochim accompanying us.

When we arrive home we sing Shalom Aleichem in order to welcome them into our house and some add a possuk from Tehilim: Ki Malochov Yetsaveh Loch Lishmorcho Bechol Derochecho. This Possuk seems to imply that Hashem assigns each and every one of us Malochim to protect us along our walk of life. Does everyone have these malochim?

How much protection do they give us?

When I arrived at Golders Green Kollel just over three years ago, the Kollel was learning Elu Traifos which discusses the animals the Torah deems unfit to eat due to illness. One of the first Sugyo’s was about how much damage needs to be done to the skull of an animal to render it a traifoh.

Whilst clarifying the Halocha, Toisfos there tells us, that it’s normal for people to walk around with large chunks of their skull taken out and live a normal happy and productive life thereafter! At the time, we were all rather shocked and surprised, that people could have chunks of their skulls removed, never to be replaced and carry on living happily! We moved on to the next Sugya and soon forgot about the people who walked around healthily with half their skulls missing!

Most of us a have at one time spent the summer holidays in Bournemouth.

Now if it’s a rainy Sunday in Bournemouth in the summer then the odds are high, that the guy sitting next to you at Shacharis in the Normandie is in front of you in the Ringwood car boot sale, and biking behind you in Moors Valley in the afternoon. Any way whilst wasting my money in the car boot sale, I picked up a book called “All the facts you have to know about life”. Leafing through the book, I saw that they had devoted a page to the process of trepanning. In the Eighteen hundreds archaeologist’s made an unbelievable discovery in North America, they found a group of skulls with round circular holes in the top. They claimed that these holes clearly happened whilst these people were still alive.

In the ancient times of the Greeks and Romans, to cure depression and other mental illnesses surgeons would remove some of the skull and then leave it open to the elements. This was called trepanning. Of course we did not have to wait till the eighteen hundreds to hear about this, Toisfos had already informed us. …

Titus Harosha had a very peculiar thing happen to him. Hakodosh Boruch Hu arranged that a fly should enter his nose up to his brain and there it pecked for seven years. Says Toisfos, I can understand the process of Trepanning, since that’s from the outside and doesn’t touch the membranes at all. But surely if the bird was inside, it was pecking at his actual brain and we see from the Mishnah in Chullin that this would render an animal Traif and consequently should die early. If so, how could Titus have lived for seven years? Traifos die within a year. How can it be that something should be so detrimental to an animal and yet not affect a human?

A Kamiah is something people wear around their neck to heal them from any ailment that they are suffering from. Asks the Gemora how could it be that an animal and a person can be affected by the same ailment and yet the man will be cured with the Kamiah and not the animal. Answers the Gemora that a person has Mazal and an animal does not have a Mazal. Rashi explains that Mazal in this context means a malach watching over him and looking after him and advocating for him in the heavenly court, providing vital assistance where necessary. Therefore it’s possible that without the malach’s assistance, the kemiah would not have helped. Consequently, since an animal does not have a Malach if he is wearing a kemiah that for some reason is not so powerful he won’t be healed.

2

Similarly says the Rabainu Tam, there is a fundamental difference between animals being affected by Traifos and between human beings affected by Traifos. One has a Mazal and the other doesn’t have Mazal. A human being has a Malach advocating for him in Shomayim . The Malach will save him from many a dangerous situation that he comes across. Having a fly inside your brain attacking your membranes for an animal is life threatening, but a person with the help of a Malach can come through.

So to answer our question it would seem that yes we each have a Malach and Hashem has assigned him on a mission to look out for us. As for what kind of assistance he offers we have two examples. First, the Kemiah, and second, Titus. We don’t see any differentiation between zadikim and reshoim.

Every human being seems to benefit from having a malach looking after him as opposed to animals.

In this week’s Sedra Yaakov has a dream and he sees Malochim going up the ladder and Malochim coming down the ladder. The Possuk then says: Vahashem Nitsov OLov, which translates to mean that Hashem was standing over him. Ask the Rishonim what exactly does this mean? Surely Hashem is standing and watching over each and every one of us the whole time. We say Melo Kol Haaretz Kevoidoi? The Sifsai Chachomim explains that the face of Yaakov Ovinu was so special to Hakodosh Boruch Hu that it was engraved in the Kisai Hakovoid. The Malochim who live in their heavenly realms knew this face. Suddenly when they were coming down the ladder they recognised that this is the same face as we know from the Kisai Hakovoid. The Malochim were jealous that Yaacov had this closeness to Hashem that they didn’t have and wanted to attack Yaakov. Yaakov therefore needed the special protection of Hakodosh Boruch Hu to protect him from the Malochim. This is why it says that Hashem was standing over the ladder. We see from Rashi that this special protection from Hashem was very short term. Whilst the malochim were going up and down the ladder Yaakov was in a perilous position so Hashem gave him extra protection. In the long run however, he didn’t merit this special level of Shmirah.

The Ramban offers a completely different explanation. The Ramban writes, that Hakodosh Boruch Hu was showing Yaakov, can you see all these Malochim going up and down the ladder? Look at the top of the ladder and you will see Me. Hashem wanted to show Yaakov that he won’t be protected by a Malach who will advocate for him. From now on, Hashem would protect Yaakov and give him the highest level of protection..

However, the Ramban carries on by saying that normally only Tsadikim merit to have their own Malach and states the Possuk: Ki Malochov Yetsaveh Loch Lishmorcho Bechol Derochecho. It would seem therefore from the Ramaban, that this Possuk is not referring to your average Yid, who is certainly not on the level of a Tsadik. Most of us according to him, don’t benefit from this Protective Malach.

How will the Ramban understand the Gemorah in Shabbos? What is the difference between an animal and a person? Why can they have the same ailment yet a Kamiah will heal one and not the other?

The Meiri in Shabbos learns that when the Gemora says a person has Mazal it means intelligence. Therefore its possible, a Kamiah will work for a man and not an animal. It doesn’t mean a Malach saves you, merely that he has intelligence and believes in the power of the Kamiah giving the Kemiah that extra power that is needed to heal. Possibly this is how the Ramban would learn the Gemora.

So in answer to my question I would say that Rashi definitely understands from Chazal that we have a specific malach protecting us and advocating for us assigned by Hakodosh Boruch Hu. The Ramban seems to say that this is a special privilege given to Tsadikim but the regular person doesn’t enjoy this benefit.

Either way the message is clear from the Ramban. The closer we are to Hashem, the higher the level of protection from calamities given to us. Each and every one of us wants a life of happiness and good health for us and our families. A person has to learn from Yaacov Ovinu and devote his life to Torah and Mitsvos and through that Hashem will bring us close and safeguard us from everything.

Good Shabbos.

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The Weekly Halachic Conversation

Rabbi Avi Wiesenfeld Rosh Kollel, Yerushalayim and Rav at Kav Halacha Beis Horaah

Watch Where You Walk The Gemarah1 tells us that one must not pass in front of someone who is davening.

behind him), there is a machlokes regarding this case, and many are machmir unless it is difficult to do so.11

There are three reasons provided for this halachah:

[C] Next to: if the person is davening exactly next to him, one may take his

1. ‫ – מבטל כוונה‬It will disturb his concentration.2

three steps back, even if it results in stepping diagonally behind someone’s four

2. ‫ – מפסיק בין המתפלל לשכינה‬One is interrupting between the one davening and the Shechina.3

[D] Directly behind: If one is davening behind someone such that when he

3. ‫ – כדי שלא ידחפו המתפלל‬To prevent one from pushing the one davening.4

Q. While one is waiting for someone davening near him to finish in

A. Anyone davening:

order to take his three steps back, what can he do?

•

Men and women.

•

Children that have reached the age of chinuch.6

•

Someone sitting in a wheelchair or an old/sick man davening whilst

5

A. He may answer ‫אמן‬, and ‫ ברוך הוא וברוך שמו‬or say anything that the tzibbur

sitting.7

A. Only when someone is saying the first passuk of Shema8 or davening shemonei esrei must one be careful not to pass in front of him. Some add when one is saying kaddish.9

A. There are certain situations we allow a person to walk even within someone’s four amos of davening: A Kohen on his way to wash his hands before duchening, or to duchen,18 If one needs to use the bathroom (in a manner that holding back would be

Consequently, one may not walk around shul if he will be passing in front of someone davening shemonei esrei and the first possuk of shema. It follows that one may also not take his three steps back before starting and at the end of his shemonei esrei if this will result in him coming close to someone else who is still in the middle of davening.

Q. How far in front of someone davening is a problem; does this mean that if there is someone davening at the back of the shul I cannot walk anywhere within the shul that will pass in front of him?

A. No. The general rule regarding this halacha is that a person takes up four amos of space around him. [Four amos is 2.53m (‫ )חזו"א‬and 1.96m (‫])הגרח”נ‬.

Therefore, if one is walking outside of four amos of the person davening, even if it is in front of him, it is permitted.10 Q. Does this four amos apply in every direction, for example, what if someone is davening next to me, may I take my three steps back?

A. It depends where you are standing: [A] Directly in Front: if someone is davening

B

directly behind him, and taking his three steps C

says.15 He may learn but not speak Torah.16 Some only allow him to daven.17 Q. When is it permitted to walk in front of someone davening?

Q. Which part of davening does this prohibition apply to?

A

takes his three steps back, he will be within the second persons four amos, he is allowed to take his three steps back.14

Q. To whom does this prohibition apply?

B

amos,12 many are machmir in this case.13

C

‫)בל תשקצו‬.19 Many hold that if one is davening in a place that is for meant for people to pass through, e.g., right by the door of the shul, one may pass in front of him.20 Others are stringent.21 Some allow a chazzan to step to the side when he wants to start chazoras hashatz.22 If there is a separation between him and the person davening, for example, a table (that is always there), if it is higher than ten tefachim [98cm ‫]חזו"א‬, some hold one may now walk within his four amos, but the Mishnah Berurah does not unless it is tall enough that he does not see you.23 If the person davening behind you has finished davening, but is still waiting for the person behind him to finish, you may take your three steps back, even if it enters the four amos of the person behind you.24 It follows that one should be aware when starting shemonei esrei (especially when arriving late to shul!) where he stands so as not to cause others to walk in front of him and transgress this halachah. This is also true of one who davens an especially long shemonei esrei.

back results in one stepping directly in front of

‫ עי' א"ר‬,‫ ויש מקילים בזה‬.‫ כתר ראש להגר"ח מוולאזין וקצוה"ש‬,‫ כה"ח‬,‫ גר"ז‬,‫ וכ"פ הפרמ"ג‬,‫ עי' מג"א שמחמיר בזה‬11 .‫ ולמעשה המ"ב הביא שתי צדדים ולא הכריע‬.‫וערוה"ש‬ .‫ חי"א וערוה"ש‬,‫ כ"כ השו"ע‬12 [B] Diagonal in front: if the person is D ‫ וכ"כ בהליכות שלמה בשם הגרש"ז‬.‫ בא"ח‬,‫ מ"ב ס"ק יז‬,‫ גר"ז ס"ק ד‬,‫ פרמ"ג ס"ק ה‬,‫ כ"כ במג"א ס"ק ה‬.‫ עפ"י זוהר‬13 davening behind him to the side, (i.e., not directly ."‫זצ"ל ש"טוב ליזהר‬ .‫ סעי' ד‬14 ..‫ז זצ"ל בהליכות שלמה פ"ח סעי' לא‬,‫ הגרש‬,‫ מ"ב סי' קכב ס"ק ד‬15 Q. While one is waiting for someone davening near him to finish in order to take his three steps back, what can .‫ הגרש"ז זצ"ל בהליכות שלמה שם‬,‫ שו"ת אז נדברו ח"ג סי' מו‬16 ."‫ "א' ריב"ל אסור לעבור כנגד המתפללין‬.‫ ברכות כז‬1 .‫ הגרח"ק שליט"א בס' אשי ישראל עמ' קפ‬,‫ חזו"א הובר בארחות רבינו ח"ג עמ' רט‬17 he do?

15 .‫ מג"א סי' קב ס"ק ו ומ"ב שם ס"ק טו‬2 .‫ אשי ישראל פרק כט סעי' יג‬18 A. He may answer ‫אמן‬, and ‫ ברוך הוא וברוך שמו‬or say anything that the tzibbur says. He may learn but not speak .‫ מ"ב שם ס"ק טו‬,‫ חיי אדם כלל כו ס"ג‬3 .‫ אשל אברהם מבוטשאטש סי' קב‬19 16 17 Torah. Some only allow him to daven. ."‫ אשל אברהם (בוטשאטש) "שזה עיקר טעם‬4 ‫ד (שבתוך הביהכנ"ס אסור אבל חוץ‬-‫ בצל החכמה ח"ו סי' ל אות ג‬,‫ שו"ת להורות נתן‬,‫ מהרש"ם בדע"ת סי' קב‬,‫ שם‬20 .‫ כן פסק הגרי"ש אלישיב זצ"ל ויבלח"ט הגרח"ק שליט"א‬5 ."‫ הגרש"ז זצ"ל בהליכות שלמה פ"ח סעי' לו "ראוי להחמיר לכתחלה‬,)‫מותר‬ .‫ שו"ת רבבות אפרים ח"ו סי' מד‬,‫ הגרש"ז זצ"ל בהליכות שלמה פ"ח סעי' לה‬6 .‫ הגרח"ק שליט"א‬,‫ שו"ת תשובות והנהגות ח"א סי' עה‬,‫ קצוה"ש סי' כ ס"ק יב‬21 Q. When is it permitted to walk in .‫ח"ב‬ front of someone davening? ‫ הגרח"ק שליט"א בס' שאלת רב‬,‫ קצוה"ש סי' כ ס"ק כו‬7 .‫ וע"ע בערוה"ש סעי' יג שמיקל משום טירחא דציבור‬.‫ תשובות והנהגות‬,‫ אג"מ‬,‫ בעל קהלת יעקב‬22 A. There are certain situations we allow person to walk four amos of davening: .‫סעי' יא‬ ‫ערוה"ש‬ ,‫ טו‬a‫ס"ק‬ ‫ מ"ב‬,‫ובבה"ל‬ ‫בכה"ח‬even ‫ו הובאו‬within ‫א"ר ס"ק‬someone’s ,‫ של"ה‬8 .‫ אבל למעשה המ"ב ס"ק ב מחמיר בזה‬.‫ וכ"כ בערוה"ש‬,‫ עי' חי"א שמיקל בזה‬23 .‫ נו ס"א‬before '‫תשובה סי‬duchening, ‫ שערי‬,‫סי' נה ס"ט‬or‫יוסף‬ 9 18 '‫ והגרש"ז זצ"ל בהליכות שלמה פ"ח סעי' לד כ‬.‫ שו"ת אז נדברו ח"ג סי' מה‬,‫ בית ברוך על החי"א כלל כו ס"ק כג‬24  A Kohen on his way to wash his hands to‫ברכי‬ duchen, .‫ כן פסק השו"ע ומ"ב‬10 .‫שיכול לעשות כן לצורך מצוה כגון לתחנון אבל לא סתם‬ 19

 

 



him, within his four amos, it is forbidden.

If one needs to use the bathroom (in a manner that holding back would be ‫)בל תשקצו‬.

Many hold that if one is davening in a place that is for meant for people to pass through, e.g., right by 20 21 the door of the shul, one may pass in front of him. Others are stringent.

22 Some allow a chazzan to step to the side when he wants to start chazoras hashatz.

If there is a separation between him and the person davening, for example, a table (that is always there), if it is higher than ten tefachim [98cm ‫]חזו"א‬, some hold one may now walk within his four amos, but 23 the Mishnah Berurah does not unless it is tall enough that he does not see you.

If the person davening behind you has finished davening, but is still waiting for the person behind him to 24 finish, you may take your three steps back, even if it enters the four amos of the person behind you.

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The Commuters Chavrusa

Reb Howard Jackson on the Train from Yerushalayim to Tel Aviv

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Only Simchah the Mitzvah of rejoicing. The Vilna Gaon notes that the word “ach”

Moed Katan 9a

usually refers to an exclusionary rather than an inclusive clause, so From where do we derive the law that one should not intermingle

how are we to understand its use in this verse? He answers that

one joyous occasion with another? For it is written : “At that time

whereas on the other days of Succot we have the Mitzvot of Succah,

Solomon instituted the celebration … before Hashem our God for

the four species, etc, on Shemini Atzeret we have just one special

seven days and seven more days, fourteen days.” … Since the verse

festive Mitzvah remaining, i.e. Simchat Yom Tov. Therefore the word

1

stated that they celebrated for fourteen days, why does the verse

“ach” is still being used for an exclusionary clause.

also specify “seven days and seven more days”? From this apparent

Gemara Succah 55b presents a parable in which a king tells his

textual redundancy we learn that these seven days of celebrating the

servants to prepare a great feast for him and on the final day the

dedication of the Temple are by themselves and these subsequent

king tells only his loved ones to remain with him for an intimate

seven days of the festival of Succot are by themselves, i.e. they are

celebration, so that the king may rejoice with them. Similarly, after

never to be combined. (Gemara Moed Katan 9a)

accepting 70 sacrifices that symbolise the nations of the world,

Interestingly, the Talmud Yerushalmi2 provides an alternative

God looks upon Shemini Atzeret as an intimate celebration with

source for the law against mixing two joyous occasions. In the

His chosen people. The coincidence of Simchat Torah only further

story of Yaakov’s marriages, he originally intended to wed Rachel.

illustrates the cherished relationship between us and God, esteeming

His father-in-law Lavan tricked him into marrying Leah first. When

the very Torah that separates us from the nations of the world. In

Yaakov demanded Rachel’s hand in addition, Lavan told him to

light of this interpretation, the Simchah of Simchat Torah may be

“complete this week3” and then marry Rachel. The reason for this

better understood as an integral component of the festival of Shemini

seven-day waiting period was to allow Leah to have her seven days

Atzeret and thus does not encounter the problem of mixing joyous

of bridal rejoicing and not to have her sister’s wedding interrupt her

occasions.6 So, Simchat Torah does not compete with the Simchat

own celebration.4 Shulchan Aruch 546:1 rules that one may not get married on Chol HaMoed (the intermediate days of a festival) because of the prohibition against intermingling two joyous occasions. Rashi explains that two joyous occasions will inevitably result in a lack of attention to one of them. The obvious question, therefore, is why in Israel do we mix the two joyous occasions of Shemini Atzeret and Simchat Torah?

Yom Tov of Shemini Atzeret; rather it completes and enhances the Simchat Yom Tov. 1. Melachim I 8:65 and Divrei HaYamim II 7:9 2. Moed Katan 1:7 3. Bereishit 29:27 4. Perhaps the Yerushalmi wants to demonstrate that it is only for two of the same types of joyous occasion (Simchah) that we cannot intermingle, but if there are two different types of Simchah then we can mix them. Whereas our Gemara (Talmud Bavli) wants to maximise the scope of this law, so it is forbidden to mix joyous occasions even if they are two different types of

Gemara Succah 48a comments on the verse5 “For seven days

Simchah.

you shall celebrate to God … and you shall only rejoice” that the

5. Devarim 16:15

extra word “ach (only)” includes the eighth day Shemini Atzeret in

6. Rav Herschel Shachter

www.divreitorah.co.uk

Kosher Money

Dayan Yehoshua Posen UOHC Golders Green Beis Din

Breach Of Trust: ‫ מחוסר אמנה‬Part 2 Last week we discussed the guidelines for the ‫ איסור‬of ‫מחוסר אמונה‬

but I managed to bargain him down to £7,500. We agreed on the sale,

and how one is obliged to honour a commitment one has given to

but I told I need to first carry out an HPI check to ensure the car

purchase/sell/rent/ or hire . Here are a few of the questions which

hadn’t been involved in a crash in the past . Whilst checking online

have been raised:

I happened to search prices for the same model and age of the car,

Question 1

and I found another one for sale nearby for £6,500. I went back to Mr S. and tried to get him to reduce his price further, but he refused.

: “I found a suit I liked but I didn’t have enough money with me. I asked the shop keeper to put it on the side, and told him that I would come back and buy it in the afternoon. However now I have realised that the price is really more than I can afford. Is there a problem of

‫ מחוסר אמונה‬if I don’t purchase the suit?”

Answer:

He insisted that we had a”deal” and I should honour my word. In last week’s article it said that if there is a change in price there are circumstances where one is not obliged to honour ones agreement. Is this the case here, now that I have found it for cheaper?”

Answer: The ‫ רא”ש‬is of the opinion that one can retract one’s offer when

This depends on a number of factors.

there has been a change in the market price- ‫תרי תרעי‬. This is because

If the shop keeper has customers who request this of him on a

when both parties have given their word to carry out a transaction

regular basis, and often it does not result in them returning, one could

between them, and both parties have ‫ גמירת דעת‬that the other party

question if he had ‫ גמירת דעת‬when it was left with him - i.e. did he

will honour their word, there is an ‫ איסור‬for either party to brake

believe that the prospective purchaser would return to complete the

this agreement. However an agreement is only made based on all

purchase?

the relevant factors at the time of the agreement. If a crucial factor

Furthermore, if the shop has a “returns policy” which entitles purchasers to return the item within a given time period with their receipt as proof of purchase, and they are refunded; then there are no grounds for ‫מחוסר אמונה‬. This is because from the outset it was understood between both parties that even in the event that an actual

suddenly changes, like the market price jumps or falls, as long as no

‫ קנין‬had yet occurred, the ‫ רא”ש‬is of the opinion that one can retract on the basis that the situation has changed. However this only applies when there has been a genuine change in circumstances. However in this case, at the time when the agreement was made, it was always possible that the car was available cheaper online, but no one

purchase was made, the purchaser has the right to cancel the sale.

Question 2: ” I was looking for a second hand car and found someone in the Kehilla who had exactly what I wanted. Mr S. was asking for £8,000

bothered to check. A person has to make sure that before he gives his word to a commitment, either he has done his “homework” or that he’s prepared to face the consequences if he could have obtained better terms but didn’t.

For questions on this topic or for requests for other topics to be covered in the future, please email: koshermoney365@gmail.com

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Medical Ethics & Halacha Rabbi Prof. Avraham Steinberg, MD Director, Medical Ethics Unit & Senior Pediatric Neurologist, Shaare Zedek Medical Center, Jerusalem, Israel; CEO and Head of Editorial Board, Talmudic Encyclopedia, Jerusalem; Editor-in-Chief, Talmudic Micropedia, Jerusalem; Author of Encyclopedia Hilchatit-Refuit.

Dreams Dreams in the Bible and Talmud A number of dreams are mentioned in this week’s parsha (Vayetze): the dreams of Yaakov (Genesis 28:12 and 31:10), and the dream of Lavan (Genesis 31:24). Many other dreams are portrayed in the Bible1. The interpretations of all the dreams cited in the Bible are described, except for the first dream of Yaakov in our parsha about the ladder whose top reached up to heaven2. The Talmud portrays a number of dreamers, some to describe certain facts, and others to clarify halachic issues3.

The meaning of dreams A dream is a night vision, an apparition, a revelation, or a vision that a person occasionally sees in his sleep. The term dream is also used as an epithet for something without permanence, something fleeting which rapidly evaporates4. Dream also refers to a strong desire, which is unfulfilled5, or to something which is farfetched and unlikely6. The explanation of a dream and its significance is called the interpretation of the dream7, or the examination of the dream8, or the solution of the dream9.

The scientific study of dreams is an ancient one. People since antiquity have been agitated and fascinated by dreams and have made many attempts to explain the nature of dreams, their purpose and their interpretation. However, in spite of thousands of years of effort and study of the nature and interpretation of dreams, science has advanced only modestly in this area10.

The nature of dreams in Halacha and Jewish thought “In the matter of dream interpretation there are nostrums or concealed things. Their purpose has not been revealed to us”11; “Dreams are hidden and concealed things and their purpose is concealed from human beings”12.

In the Bible and the Talmud there are, on the one hand, statements and opinions, which indicate that dreams have no significance, are not true, are not fulfilled, and only represent deceptions of one’s imagination for a variety of reasons. Such dreams are called false dreams13 or vain dreams14. By contrast, there are other statements, which indicate that dreams are significant in telling us about the future and in establishing halacha or ethical conduct. Confirmed dreams which have significance and which can be used to determine a halakhah or a custom are called “true dreams”15.

Some sources suggest that a dream is not totally meaningful and true; however, it can be partially meaningful16.

The significance and validity of dreams Some Rabbis opine that there is an essential identity between a dream and prophecy and that the difference between them is only quantitative17.

Other Rabbis hold that there is a substantive difference between a dream and 1 Genesis 20:3, 37:5, 37:9, 40:5, 41:7, Judges 7:13, I Kings 3:5, Daniel 2:1 and 7:1.

2 See Torah Shelemah, Genesis, Chapter 28:70, in the name of Lekach Tov. 3 See a summary in A. Steinberg, Encyclopedia of Jewish medical Ethics, Vol I, s.v. Dreams, pp.

328-337.

4 Job 20:8.

5 Isaiah 29:8.

6 Niddah 30b.

7 Genesis 40:5 and elsewhere.

8 Judges 7:15.

9 Targum Onkelos, Genesis 40:5 and elsewhere.

10 See a historic and scientific summary in A. Steinberg, Encyclopedia of Jewish medical Ethics, loc. cit.

11 Responsa Rashba attributed to Ramban #287; Responsa Rashba, Part 1 #800.

12 Responsa Shivat Tzion #52.

13 Zachariah 10:2.

14 Ecclesiastes 5:6.

15 For example Kuzari, Treatise 3:53; Responsa Tashbatz, Part 2 #128.

16 See Berachot 55b.

17 See Maimonides’ Guide 2:36-38, and 2:45. See also Ralbag's Milchamot Hashem, Treatise 2; Or Hashem, Treatise 2, rule 4, Chapt 3. Rabbenu Bachya, Genesis 41:1.

prophecy and that the similarity between them is only external. A dream is derived from the individual human imaginative faculty according to his own expressed characteristics and the constitution of his body, whereas prophecy comes from divine revelation from above18.

Certain general principles apply to the validity of dreams from an halakhic viewpoint: Some Rabbis state that there is doubt about the validity of any dream as to whether or not there is substance to the dream. Therefore, in monetary matters, the doubt is resolved leniently and money is not taken from a person and given to another person on the basis of a dream, but only upon clear and convincing evidence. However, in matters of what is permitted or forbidden, the doubt is resolved stringently and one must be concerned about the contents of the dream19. Other Rabbis, however, rule that even in matters of permitted versus forbidden, one need not be concerned with a dream because dreams have no effect one way or another20.

In matters which are not contrary to halacha, one should be concerned about the contents of a dream. For example, if one dreams that raging troubles will occur to the general populace, one should pay attention thereto, fast and do penitence21.

Inquiring halachic rules from dreams In Biblical times dreams were frequently consulted22. Also, some of the Chazal inquired of dreams23. Many of the rishonim affirm that they saw in dreams answers to, and interpretations of, halakhic questions24. Rabbi Yaakov from Marvish, one of the authors of Tosafot25 is a famous Rabbi who inquired in dreams about legal questions and who disseminated the questions and divine answers in his book.

There is, however, a difference of opinion among the poskim whether or not a rabbinic scholar is allowed to inquire in a dream about a halakhic decision, and whether if he saw the answer to a halakhic question in a dream he should pay attention to it. Some achronim accepted as authoritative the content of dreams which revealed halacha to them, such as if the Sages disagree among themselves, it is allowed to ask that heaven reveal the correct rule and to abide by the answer received in a dream26. Most Rabbis, however, reject this view because dreams have no effect one way or another because the Torah is not in the heavens; also, a dream is fleeting and without substance27.

According to the view that dreams are significant and that one should pay attention to their contents, many books and treatises have been written attempting to interpret various dreams28.

18 See Abarbanel's commentary on Maimonides' Guide, end of #36, third introduction, and his commentary on Genesis 40:24 and beginning of Meeketz; Responsa Tashbatz, Part 2 #128; Radak, Jeremiah 23:28.

19 Responsa Tashbatz, Part 2 #128; Haamek She'ela, Sheilta 29:15.

20 Chidushei Ran Sanhedrin 30a; Haamek She'ela, loc. cit.

21 Sedei Chemed, section dalet, rule 45, and Peat Hasadeh, rule 27. See also Sefer Chasidim #727; Responsa Yabiya Omer, Part 1, Orach Chayim #41:25.

22 For example King Saul, see I Samuel 28:6 and the commentaries of Ralbag and Radak there. See also Rabbenu Bachya, Deuteronomy 29:28.

23 See Berachot 18b; Baba Metzia 107b and 147a; Menachot 61a; Jerushalmi Kilayim 9:3.

24 For example: Responsa Maimoniyot to Book of Kinyan #31, in the name Maharam Rottenberg; Mordechai, Abodah Zarah Chapt 5 #858; Semag, negative precept #64; Responsa Tashbatz, Part 2 #159; Bet Joseph, Orach Chayim #651; Responsa Radvaz, Part 6 #2286, and many more.

Concerning dreams of achronim, see Taz, Orach Chayim, end of 585 and 551:14; Taz, Choshen Mishpat, end of 88; Chida in Machzik Beracha Orach Chayim 210:8, 13; Responsa Maharsham, Part 1 #29, and many more.

25 Some writers identify him as Rabbi Jacob of Corbeil whereas others dispute this identification.

26 Chidah, Yair Ozen, Part 1 #15.

27 See Shach, Choshen Mishpat 333:25; Responsa Noda Biyehuda, 2nd edition, Yoreh Deah #30, and many more.

28 Mifshar Chalmin, authored by Shlomo Almoli (1490‑1542), published i n 1516. In the introduction, Almoli writes that Rav Hai Gaon composed essays on dream interpretation. Some writers state that Rashi and Rav Saadya Gaon also wrote treatises on dream interpretation; Pitron Chalomot Hashalem, published in 1965 by Meyer Bakal.

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6

Weekly Nach

Journey through Nach 7

Yehoshua We will be working our way through Nach, beginning with Yehoshua. We will go through three Perokim a week, providing a summary with some deeper insights, in addition to a Dvar Torah. We hope you enjoy!

Perek 1: After Moshe’s death, Hashem reassured Yehoshua and promised him several things. Firstly, he guaranteed him the Land of Israel and promised to have a similar relationship with Yehoshua as He had with Moshe. Furthermore, Hashem gave Yehoshua an assurance that he will be successful in annexing land (across the Yarden) to Eretz Yisrael. This land would also gain the sanctity of Eretz Yisrael (Rashi). Hashem then commanded Yehoshua to be strong and to follow in the ways of the Torah. Once the mourning period for Moshe was over (Rashi), Yehoshua told the people to prepare to cross the River Yarden. He reminded the 2 ½ tribes (Reuven, Gad and half of Menashe) who were to live on the other side of the Yarden of their duty to help their brothers in war, and they pledged to back his leadership.

Perek 2: Yehoshua sent two spies, according to Rashi there were Calev and Pinchas, to Yericho. The Ralbag suggests that the purpose of sending the spies here was not on an intelligence-gathering mission (that mistake had been made in Moshe’s time); the spies were simply sent to assure the Children of Israel that the inhabitants of the land were indeed petrified of them. They stayed with Rachav (who was an innkeeper, food seller, or woman of the night depending on different commentaries). The King of Yericho heard about this infiltration and instructed Rachav to hand over the spies. However, she lied about their whereabouts and the spies evaded capture by hiding on Rachav’s roof. According to Rashi, Pinchas ‘was like an angel’ and as such could not be seen by the soldiers. Only Calev was hidden. She informed the spies that Yericho is terrified of the Bnei Yisrael, and requested that the spies promise not to kill her or her family when they conquer Yericho. They acquiesced to her request, provided that all those being saved remain indoors and that she hangs a scarlet thread from the window. The gemara writes that Rachav ended up marrying Yehoshua.

Perek 3: After camping at Shittim for three days, Yehoshua warned the people to follow the Aron from a distance. Once the feet of the Kohanim carrying the Aron were immersed in the water of the river Yarden, the river split and everyone crossed over to Eretz Canaan. Yehoshua warned the people that the water will split, but did not tell them when this would occur. This was so that the people wouldn’t think that Yehoshua was simply aware of a forthcoming natural water-splitting phenomenon and was waiting for the precise time it would occur (Ralbag). He told the tribes to appoint one person each and be prepared for further instructions. The people were told to keep a distance of (no more than) two thousand Amos from the

Aron. This was either in order that everyone should be able to see the way, or because they would be besieging Yericho on Shabbos and Yehoshua wanted everyone to be able to pray in the vicinity of the Aron- on Shabbos one may not walk further than 2,000 Amos out of a city (Radak).

Dvar Torah: Yehoshua Perek 2 Perek 2 of Sefer Yehoshua discusses the spies (Calev and Pinchas) who were sent into Jericho in the times of Yehoshua. We are told how Rachav, a harlot (according to some commentators) concealed her holy guests and professed deep faith in G-d, which ultimately saw her saved from Jericho. This undercover reconnaissance mission complements the parashah of Shelach Lecha, in which spies are sent by Moshe to report about the land, hence it being the haftara for Shlach Lecha.

Rav Yerucham Levovitz asks an important question here. The twelve spies in Moshe’s time were all refined, holy people (the Ramban writes that they are listed in order of spiritual greatness and Yehoshua was only number five). In contrast, Rachav seems to have been a spiritually base lady who engaged in lowly acts. Yet the great spies in Shelach Lecha end up publicly disparaging Eretz Yisrael and doubting Hashem’s ability to conquer the Land (losing their portion in the Next World in the process), whilst Rachav manages to develop and inculcate a genuinely deep sense of faith and commitment; the Talmud writes that she eventually merited marrying Yehoshua himself. How could people who began at such different levels end up in such different places?

The answer, writes Rav Yerucham, is that it depends on which way one is heading. If one is moving downwards – even on the smallest of scales – then if one does not pick themselves up then one can find oneself in spiritual freefall – this was epitomised by the spies. But if one is on their way up, growing and thriving (even if it is undetectable to most and even if it is on a very small scale), then the heaven is your oyster – there are no limits to what one can rise to achieve: hence Rachav’s success. Such is the importance of constantly growing, maturing and achieving on a regular basis – even on a small, bitesize scale. On this note Rav Shalom Shwardon would quote his father-in-law that the reason we say baruch shem kevod malchuso out loud, like the angels, at the very start of Yom Kippur (despite not having confessed or repented yet) is because we are heading into the holiness of Yom Kippur. Yet in the Ma’ariv immediately after Yom Kippur we fall ‘back down’ to saying baruch shem quietly, despite having confessed and purified ourselves over Yom Kippur, for we are thinking about and heading towards the food! It all depends on which way one is heading.

The material has been adapted from ‘Journey Through Nach’ published by Adir Press and distributed by Feldheim. To be released soon.

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The Weekly Parsha Perspective

Reb Chaim Simcha Jakubowicz “No thank you Zeidy!”

When ‫ לבן‬catches up with ‫ יעקב אבינו‬who was fleeing from ‫לבן‬, he tells ‫ יעקב‬that he wouldn’t dream of harming him, this was only true because he was warned by ‫ ה׳‬not to.

What was interesting was the confrontation that ‫ יעקב‬had with his father in law/uncle, ‫ לבן‬kicks it off by stating how he would never really harm ‫יעקב‬, to which ‫ יעקב‬reprimands ‫ לבן‬for having tried to swindle and harm him, as ‫ יעקב‬had earned everything honestly, working for ‫ לבן‬he had acquired his family and wealth honestly, what do you think ‫ לבן‬answers ‫יעקב‬:

‫ַה ָּבנֹות ְּבנ ַֹתי וְ ַה ָּבנִ ים ָּבנַ י וְ ַהּצֹאן צֹאנִ י וְ כֹל ֲא ֶׁשר ַא ָּתה ר ֶֹאה לִ י הּוא וְ לִ ְבנ ַֹתי ָמה‬ ‫יהן ֲא ֶׁשר יָלָ דּו‬ ֶ ֵ‫ֶא ֱע ֶׂשה לָ ֵאּלֶ ה ַהּיֹום אֹו לִ ְבנ‬ “The daughters are my daughters, and the sons are my sons, and the animals are my animals, and all that you see is mine. Now, what would I do to these daughters of mine today, or to their children, whom they have borne?

What is going on here? ‫ יעקב‬already established that he earned it all honestly, so what is ‫ לבן‬saying? He accepted that he had cheated ‫ יעקב‬so why was he now contradicting what had been established?

The answer can be found through the wall that was built as a peace treaty between ‫יעקב & לבן‬, explains ‫ רשי‬that the ‫ פסוק‬states

ֶ ‫ ’וַ ּי‬that ‫ יעקב‬asked his brothers to help in building the ‘‫ֹאמר י ֲַעקֹב לְ ֶא ָחיו‬ wall as a peace treaty between himself and ‫לבן‬, but that in actuality these brothers were his sons, & in a time of war, son’s become like brothers, as they were facing off against ‫ לבן‬they were now at war, against their archenemy.

Why is it of all those who have tried to destroy ‫עם ישראל‬, such as

‫עמלק‬, the ‫ יונים‬what makes ‫ לבן‬the ultimate bad guy, what is it about ‫ לבן‬that stands out ?

The answer is ‫ עמלק‬wanted to wipe ‫ עם ישראל‬off the map literally, they hated the sight of a Jew, no matter how religious, while the ‫יונים‬ wanted to eliminate what makes a Jewish soul tick, by ridding them off of their heritage and ‫תורה‬, both were terrible, however ‫ לבן‬was the worst because he didn’t care whichever way he stopped the spread of the ‫ בני ישראל‬wether it would be through the physical demise or spiritual demise of the ‫!בני ישראל‬ This was why ‫ יעקב‬knew that beyond the reason of financial

because he wanted to ensure that they never grow further in their

‫רוחניות‬, by keeping them close he could ensure that never happened, however when ‫ יעקב‬fled ‫לבן‬, it was a worry that maybe ‫ יעקב‬would now grow into becoming something far greater, precisely why ‫ ה׳‬had commanded ‫ יעקב‬to leave, this was something ‫ לבן‬could not allow, & so he set about to destroy ‫ יעקב‬at least if not in spirituality than he would eliminate him and ensure his family-his children- would not become a threat through their spiritual growth-(that’s right-Zeidy of the year award!).

That’s why when ‫ לבן‬responds to ‫ יעקב‬that everything anyway belongs to him, he is reminding ‫ יעקב‬that it didn’t matter that ‫יעקב‬ had honestly worked for his ‫ פרנסה‬- because regardless of that it all came from the worst man possible, bear in mind that ‫ לבן‬knew that everything had been split from ‫ טומאה & קדושה‬from ‫ אברהם‬having had ‫ ישמעל & יצחק‬to ‫ יצחק‬having had ‫עשו & יעקב‬, finally now ‫ ה׳‬could begin building the ‫ בני ישראל‬without the need to sift through the & ‫טומאה‬ ‫קדושה‬, indeed ‫ יעקב‬knew this was his job, however ‫ לבן‬would not allow this to happen, he had to ruin some source of ‫ קדושה‬-so he reminded ‫ יעקב‬that just because he could not destroy ‫ יעקב‬physically or in a total spiritual form, he could still damage ‫יעקב‬, so he told him that all that was his was his too, after all it came originally from a man of great ‫ & טומאה‬evil such as ‫לבן‬.

This is why ‫ יעקב‬told his sons to help in contributing to the wall between ‫יעקב & לבן‬, each would keep to their side & not interfere with the others, ‫ יעקב‬made it clear that his sons had no part to do with ‫לבן‬, they built the wall, they showed ‫ לבן‬that they had no part to do with him, they were not linked to their maternal grandfather in any way, not physically or spiritually & made it very clear with their contribution to the wall they built!

All the work that went into building ‫עם ישראל‬, to build something so fundamental, so pure, and unique, that it is heartbreaking when there are those in ‫ עם ישראל‬that can forget that they belong to one another, where is the pride one may wonder, this does not refer to those who keep more than others, that is their ‫ חשבון‬with the ‫רבונו של‬ ‫עולם‬, however when a group of people who identify themselves as ‫בני‬ ‫ ישראל‬can blatantly go and side against their own brethren, wether it is to cry out against one another, to find reasons to be compassionate towards those who have caused a loss to families in terror attacks, to humanise monsters, with crooked logic, to try and find fault within their own ranks, talk and write up venomous words that poison the

success that ‫ לבן‬gained from keeping ‫ יעקב‬around as a shepherd,

purity and ‫ אחדות‬that define‫׳‬s what it means to be a part of the ‫בני‬ ‫ישראל‬, maybe than it wouldn’t hurt to return to that wall together and

‫ לבן‬was keeping ‫ יעקב‬and his family nearby for far sinister purposes,

remember which side we stood on together!

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8

MiYemini Michoel

Rabbi Michoel Jablinowitz Rosh Yeshiva Ateret Yerushalayim

9

Parshat Vayeitzei We read in this week’s parsha that after Yosef is born to Rochel, Yaakov tells Lavan he would like to return home. The pasuk says (Chapter 30, Pasuk 25), Vayehi Ka’asher Yaldah Rochel es Yosef,

affect and control even great distances. After leaving home and going to Chutz L’Aretz, Yaakov felt he realized his potential sufficiently to return to Eretz Yisrael. The birth of his children, and specifically Yosef, represented his growth as an individual, and his newfound confidence to deal with the adversity of his brother Eisav.

The Torah gives us another reason for the name of Yosef. Rochel

Vayomer Yaakov el Lavan Shalcheinee V’Aylcha

says when Yosef is born (Chapter 30, Pasuk 23), Asaf Elokim es

el Mekomi U’Lartzi. After Rochel gave birth to

Cherpasi. Gd has gathered my shame of not having children. Rashi

Yosef, Yaakov told Lavan send me away and I will

explains it to mean that He has gathered it and hidden it away so that

return to my land. The commentators ask why is it precisely after the birth of Yosef that Yaakov feels he is ready to return home and face Eisav?

Rashi explains that Yosef was “Sitno shel Eisav”, he was Eisav’s adversary. As the pasuk in Ovadiah teaches (Chapter 1, Pasuk 18), V’Hayah Beis Yaakov Eish U’Beis Yosef Lehavah, Yosef is referred to as the flame on the fire of Yaakov. Yosef gave focus and far-reaching strength to the fire of Yaakov. Hence, Yaakov felt he was ready to return home and deal effectively with Eisav precisely after the birth of Yosef.

it will not be noticed. The two reasons for Yosef’s name represent two seemingly opposing forces. The first reason emphasizes the notion of expansion and addition. The second name expresses the idea of removal and forgetting of Rochel’s previous shame. How are we meant to understand these two concepts of expansion and contraction working together in the naming of Yosef?

The Sfas Emes teaches in many places a similar dichotomy in relation to the mitzvoth of Shamor and Zachor on Shabbos. On Shabbos we refrain from doing work by forgetting our mundane life from the week which is the mitzvah of Shamor. Simultaneously we move in the opposing direction and remember the holiness of Shabbos and our greater potential, the mitzvah of Zachor. On Shabbos we have the seemingly opposite activities of forgetting and

The Sfas Emes gives us a deeper understanding of this idea. Every person is created with potential, and his objective in life is to bring this potential to fruition. Bringing children into the world is one of the ways of realizing this potential. Through one’s children one’s deeper essence is revealed to the world. The offspring are an expression of the hidden potential within the individual. They are a reflection of the parents from whom they come.

The most fundamental way a person realizes his potential is, of course, through his own deeds. As Chazal teach, Ikar Toldoseihem

remembering come together and create a unit of Shabbos observance.

Shamor V’Zachor B’Dibbut Echad Ne’emru.

This mirrors the work of Yaakov in Chutz L’Aretz. When Rivka first sent Yaakov away to the house of Lavan, she tells him (Chapter 27, Pasuk 45), V’Shachach es Asher Asisa Lo, V’Shalachti U’Lekachticha Misham. You should stay by Lavan until Eisav forgets what you have done to him. Then I will send for you and bring you back from there.

When Yaakov had realized his potential and felt his growing influence and strength, he told Lavan Shalcheinee, send me away.

shel Tzadikim Ma’asim Tovim. The most essential and fundamental

This is as his mother Rivka had said V’Shalachti U’Lekachticha

“offspring” of a person are his good deeds. This is the best way to

Misham, I will send for you and bring you home. The remembering

actualize one’s potential, and when one refines his actions and

and realizing of Yaakov’s potential coincides with his adversary Eisav

increases his performance of mitzvoth, he expands his borders. His

forgetting what he has done to him. The process of growth involves

influence on the world around him is magnified as a result of his

two aspects; feeling the confidence of newfound strength happening

actions.

simultaneous with the forgetting of previous difficulties and conflicts.

This was the effect created by Yosef. Rochel called him Yosef

All of this takes place when Yosef is born. And this is why Yosef’s

because his birth represented her reproductive capabilities, as she

name represents the duality of two seemingly opposing processes

says, Yosef Hashem Li Ben Acher. May Gd add for me another son.

coming together; the growth process inherent in the removal and

Similarly, Yaakov’s response upon his son’s birth was that he felt

forgetting of a previous shame. And this is the process of growth we

his own strength increased and he felt an expansion of influence

all experience every Shabbos Kodesh. Shamor V’Zachor B’Dibbur

which allowed him to have the confidence to face Eisav. He gave

Echad.

focus to Yaakov’s flame and allowed him to be “Sholet M’Rachok”,

Good Shabbos

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Eretz HaTzvi

Rabbi Zvi Teichman

Congregation Ohel Moshe, Baltimore, MD

Get Emotional! )‫וירא ד' כי שנואה לאה ויפתח את רחמה (בראשית כט לא‬ G-d saw that Leah was hated, so He opened her womb.

This pregnancy heralded the birth of the Jewish nation. From this point onward a total of twelve sons would be born from whom would descend all subsequent generations of Jews for all of eternity.

It seems so anticlimactic that this great destiny would begin on so sour of a note. Did Leah only deserve a child because she was “nebach” a victim of resentment?

She names her child in commemoration of the solace she received by begetting a child in the face of her personal plight: ,)‫ותקרא שמו ראובן כי אמרה כי ראה ד‘ ‘ בעניי כי עתה יאהבני אישי (שם שם לב‬ ...and she called his name Reuven, as she had declared, “Because G-d has discerned my humiliation, for now my husband will love me.”

The hebrew for ‫ ראובן‬is thus a contraction of this sentiment ‫בעניי‬-‫ראה‬, seen my humiliation, How strange Reuven must have felt as he grew up and realized that his very name alludes to the sad chapter of his mother’s earlier shame, and that he was merely an instrument to enable his mother to recapture her husband’s affection.

This aspect of overcoming her feelings of hatred is reiterated once again with her second child’s birth: ,)‫ותאמר כי שמע ד‘ כי שנואה אנכי ויתן לי גם את זה ותקרא שמו שמעון (שם שם לג‬ ...and declared, “Because G-d has heard that I am hated, He has given me this one also.” and she called his name Shimon.

‫ שמעון‬contains the root ‫שמע‬, to hear, emphasizing His hearing her

anguish.

Here too the question begs: Is this any way to start this noble nation?

So much negativity.

Additionally, the description of Leah’s sentiments seems out of order.

Doesn’t one have to be first placated from “hatred” before they might attain “love”?

Yet in her first expression of relief with the birth of Reuven, she speaks of her renewed love, ‫כי עתה יאהבני אישי‬, for now my husband will love me, yet she first addresses the residual “hatred” later by the naming of Shimon, ‫כי‬ ‫שמע ד‘ כי שנואה אנכי‬, Because G-d has heard that I am hated?!

Further complicating the matter is Rashi’s quoting in the name of ‫רבותינו‬ ‫פירשו‬, Our Sages who explained, who claim that Reuven was given his name based on a prophetic vision of Leah’s, contrasting between Leah’s firstborn and her father-in-law’s, Yitzchok’s, firstborn, Esav. Leah exclaims:

‫ראו מה בין בני לבן חמי‬, “See the difference between my son and the son

of my father-in-law.”

Esav sold the birthright to Yaakov while Reuven never sold it to Yosef, nevertheless not only did Reuven never oppose the transfer he even sought to extract Yosef from the pit! (‫ברכות ז‬:)

‫ראובן‬in this vein is a contraction of the sentiment ‫ראו מה בין‬, see the

difference.

Why does Rashi deem it necessary to quote this alternate reason, which differs totally from the Torah’s clear explanation of the name?

Furthermore, often Rashi will quote that our Sages, «‫»אמרו‬, said, rather than, «‫»פירשו‬, explained. It almost sounds as if Rashi is intimating here that

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somehow this is an interpretation of the reason given in the Torah. How might this be understood?

The greatest gift we can bestow on children is emotional stability.

Inevitably through life each one of us will face many emotional challenges; love, hate, resentment, anger, disappointment and frustration. To simply numb ourselves totally from reacting in order to preserve the “calm” is fatal. G-d made us into emotional beings so that we may experience the full gamut of human emotion and master them. To cry is human, nay divine. It was the constant tears of Leah that stemmed out of her fear in falling into the embrace of Esav that kept her from throwing in the towel. When we accept rejection without displaying frustration we teach our children to be apathetic. The talent lies in being in touch with our emotions, identifying them but never allowing it to determine our fate.

The house of Yaakov was no doubt was an island of serenity. It would have been perhaps easier for Leah to accept a diminished although ample relationship with her beloved Yaakov. She identified her frustrated attempts to win him over completely but never allowed herself to wallow in self-pity or disengagement.

G-d acknowledged her greatness, her ability to at the same time be in touch with her feelings but not permit them to defeat her. A child born into the arms of a mother so attuned and in control of her feelings will surely learn how to weather life and its challenges with success.

It wasn’t merely reward for her “suffering” that G-d blessed her with children. Leah understood that in G-d’s granting her children lay the highest affirmation of her worthiness and in her ability to raise the children that would enlighten the world with their character.

Yaakov wouldn’t simply love her because she bore children to him. He would now begin to appreciate the value of her “emotional intelligence”, fathoming the depth of her greatness and her unique ability to impart to their children the requisite tools for survival in a sometimes brutal and lonely world.

Perhaps this is the deeper meaning of G-d “opening her womb”. The womb is called the ‫ רחם‬, rooted in the sentiment of love and mercy, because that protective embrace that begins in the womb and continues beyond represents her talent in imbuing a child with that ultimate gift, serenity.

The Torah reports how she first recovered her love of her husband.

Yet it goes on to talk about the removal of hatred. How can we speak of recovering love before dealing with removing hatred, we asked.

Even when we love someone there can still exist emotional distance.

‫ שנאה‬more accurately means distance and rejection. We can love yet still be distanced. Leah sought to bridge that gap. One who is acutely aware of their feelings will pursue closeness and even a deeper relationship with the one they love.

Reuven’s capacity to be so sensitive and understanding even in the face of personal frustration, in reaching out to Yosef to whom he lost his birthright, was only possible because he had a mother who mastered her emotions. If he wouldn’t have been privy to that experience where else could he have discovered it?

Indeed, Rashi teaches us that the Sages interpreted the verse as two sides of the same coin.

The Torah attesting to Leah’s sterling emotional intelligence found its ultimate expression in the persona of Reuven.

May we match up to the greatness of our Matriarch Leah, in permitting ourselves to emote healthily because with our mastering of that talent we are assured our children will learn how to ride the seas of life happily.

connecting the Frum Jewish communities

10

Positive Parenting:

Developing your child’s potential

Rabbi Abraham J. Twerski, M.D Ursula Schwartz, PH.D

What is our goal? Part 1 At the risk of appearing absurd, I must ask prospective parents the question: “why do you want to have children?”

In every other venture in life, our methodology is generally determined by the goal we desire. For example, my goal is to build a house. I must then decide on a plan. Do I have enough money? Can I obtain a mortgage? How do I go about finding a reliable contractor? How do I wish to house furnished? Many questions may arise, and they will all be dealt with in the light of my ultimate goal for this particular project. There should thus be a tripartite composition to our behaviour: (A) a goal; (B) a plan; and (C), action. If we begin to act without a goal or plan, we will end up with a chaotic situation. Just a bit of thought will reveal that we go through a similar process for every undertaking even though we may not be conscious of this.

distress, there is no escaping the conclusion that while this is by far not the major factor, nonetheless, for them having a child is at least partially an “ego” thing. The child’s fulfilling an ego need of the parent is perfectly normal, but this must be recognised and considered in the parenting process. Having a child to satisfy an ego need may still be operative when a child is 8, 12, or 16 as well as when he is an infant in the carriage.

Thus, while perfectly normal, it can affect parenting.

There is a very enlightening episode in the Torah, where the matriarch Rachel, who was childless, was envious of her sister Leah, and in desperation cried out to Jacob, “If I cannot have children, then I might as well be dead.” Jacob, who loved Rachel intensely, responds to her angrily (Genesis 30:1-2). A bit later, the Torah states that G-d remembered Rachel and she conceived Joseph (ibid. 30:22). Rashi comments that Rachel merited a child because she had selflessly yielded her beloved Jacob to her sister Leah, and although the Divine wisdom had deprived her of children until now, it was this virtue that

The nature of the plan and the action may well be different

was her salvation. We may not be capable of achieving the

according to our reason for the end product. If I wish to build

great spirituality of the patriarchs and matriarchs, yet they are

a house for commercial purposes, to lease the tenants rather

meant to serve as models of the idea.

than as a personal dwelling, I may well choose a different design, different building materials, and different furnishings.

To look for a plan before one has a clear understanding of the goal is both unwise and totally confusing.

What the Torah is teaching us in that the saintly matriarch Rachel had momentarily been overcome by a personal interest to have a child, and this is why Jacob replied with rebuke, that one must submit to the supreme will of G-d. Rachel quickly

It is therefore not quite as absurd as it may seem at first in

recovered her lofty spiritual status of total selflessness as had

discussing techniques of parenting to ask, “Why do you wish

been characterised by her willingness to yield her beloved

to be a parent?” This is one time where the stakes are too

Jacob to her sister rather than to allow Leah to be publicly

great to accept the answer, “because.”

humiliated. Having shed her personal interest and having

I have had the occasion to talk with young women who are

returned to her lofty spiritual level, she was then given a child

distressed because after two years of marriage they have not

who indeed became Joseph the tzaddik. The average mother

yet conceived. While their concern is easily understandable,

cannot be Rachel, and does have an ego interest in being a

they invariably mention how distressed they are that all their

parent. Again I must stress this is perfectly normal yet should

peers are pushing baby carriages, and they have nothing to

be reckoned with.

display. While I truly feel for them and can identify with their

To be continued

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11

My Father My King

Rabbi Zelig Pliskin

12

Connecting with the Creator Have a Constant Awareness of your Father, your King Hear your Father, your King, the Creator and Sustainer of the entire universe, saying to you: •

Keep me in mind at all times. Wherever you go, there I am. You are never alone.

•

At any given moment I’m giving you exactly what you need. I give you life; and I give you the ability to make the choices that create eternal life.

•

My love for you is constant and I want your love towards Me to be constant.

Eperiencing this love will elevate every action you take and each word you say.

•

All that I have created is for your benefit. I want you to benefit from My creation both in this world and for all eternity.

•

I have created the world in such a way that you have constant reminders of My presence. Open your eyes.

•

While you will never be able to grasp or experience My real essence, the knowledge you do possess will arouse your awe. The greater your awareness of the immensity and complexity of the universe, the greater will be your awe.

•

Reciprocate My love for you. With love in your heart, accomplish your mission in this world.

Comments The Chazon Ish (Emunah U’Bitachon 1:9) described the effects of awareness of the Almighty: “When a person merits becoming aware of the reality of the Almighty’s existence, he will experience limitless joy. All the pleasures of the flesh immediately disappear. His soul is enveloped in sanctity and it is as if it has left the body and floats in the upper Heavens. When a person transcends to this level, and entirely new world is open to him. It is possible for a person to be momentarily like a celestial being in this world. All of the pleasures of this world

are is nothing compared to the intense pleasure of a person cleaving to his creator.”

Rabbi Yeruchom Levovitz: “Constantly focus on the Mishnah in Pirkei Avos (2:12): “All of your actions should be for the sake of the Almighty.” When you meditate on this Mishnah, you will experience the elevated state of cleaving to and being connected with G-d with each and every movement you make.” (Daas Chochmah U’Mussar, vol.

1, pp. 210-11).

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The Torah Shiurim of Rabbi Frand

Rabbi Yissochor Frand

Maagid Shiur, Yeshivas Ner Yisroel, Baltimore

Dudaim, Educating Children, and Transjordan — What’s the Connection?

The pasuk says “And Reuven went during the

“Educate a lad based on his nature”: Reuven gave over

days of the wheat harvest and collected dudaim

this lesson of honesty and truthfulness to his children

[mandrakes] for his mother...” [Bereshis 30:14]: The

and then his children gave it over to their children, and

Medrash quotes the pasuk in Mishlei, which says,

so it continued from generation to generation. As a

“Educate a lad based on his nature, even when he becomes old he will not deviate from it.” [Mishlei 22:6]. The enigmatic Medrash then adds that when the descendants of Reuvain came into Eretz Yisrael hundreds of years later, they would be given their portion in Aver HaYarden [Transjordan].

result, hundreds of years later, when it was time to enter the Land of Israel, what happened? The pasuk says, “And there was a large quantity of cattle that belonged to the Children of Reuvain...” [Bamidbar 32:1] Large flocks of sheep and cattle tend to graze on other people’s land.

The Children of Reuvain were concerned that if they

What is the connection between these three disparate

lived in the more densely populated area west of the

matters (the dudaim, the education of a child according

Jordan River, they would perhaps be guilty of allowing

to his nature, and the inheritance of Aver HaYarden

their cattle to graze on and damage other people’s land.

by Bnei Reuvain)? What do they have to do with each

This would be in violation of their legacy of concern

other? The commentaries on the Medrash explain “And Reuvain went out during the days of the harvest of the wheat crop...” Why did he go then? Reuvain went out then because that was when the crop was hefker [ownerless]. Reuvain was particular that there should be no theft involved in his collection of the dudaim.

Where did Reuven learn this honesty? Reuven

about honesty and faithfulness in monetary dealings.

They expressed a preference to settle in Aver HaYarden, where there were fewer people and there would be less concern that they might come to theft due to the multitude of their cattle.

The only way to educate our children with honesty is

learned this legacy of honesty and meticulousness in

for us to be honest and meticulous in our own business

his observance of monetary laws from his father, Yaakov,

and other monetary dealings. That is the connection

who throughout his life represented the attribute of

between Reuven going out during the harvest to collect

truthfulness (Titen EMES l’Yaakov).

dudaim and Reuven asking to settle in Aver HaYarden.

Yad Yechiel Institute (Rabbi Frand’s Shiurim) www.yadyechiel.org | tapes@yadyechiel.org 410-358-0416

www.torah.org

13

The Davening Discussion Rabbi Elozor Barclay Rabbi Yitzchok Jaeger authors of the Guideline Series

The Obligation 5. Is a person obligated to pray daily?

The Torah commands, “And you shall serve Hashem your G-d” (Shemos 23:25). By linking this to the verse in shema, “And serve Him with all your heart” (Devarim 11:13), our Sages derive that this refers to prayer, which is service of the heart. According to Rambam (Maimonides), every man and woman is obligated by the Torah to pray once a day. Although the Torah does not require any particular text, the prayer must comprise three basic elements in this order: praise, request, and thanksgiving. According to Ramban (Nachmanides), there is only a Torah commandment to pray in times of distress, but not on a daily basis.

6. When was formal prayer instituted?

During the Babylonian exile, the Jewish people were dispersed among foreign nations and began to speak their languages. In the course of time, many people found it difficult to express themselves coherently in prayer in their original Hebrew language. This prompted Ezra and his court (later to become The Men of the Great Assembly) to formalize prayer, so that everyone would have access to a suitable text. Three fundamental ideas were introduced: •

•

•

The shemoneh esrei (literally eighteen brachos) was compiled, using the structure required by the Torah. The first three brachos are praises, the last three are thanksgiving, and the central twelve contain requests for all the general needs of the individual and the community. A nineteenth b’racha was added to the central requests at a later time.

Prayers are to be recited in the morning (shacharis) and the afternoon (mincha), corresponding to the communal sacrifices that were brought daily in the holy Temple. The evening prayer (ma’ariv) was originally voluntary, but in the course of time it was accepted by the nation as an obligation.

An additional prayer (mussaf ) is to be recited on Shabbos, Yom Tov, and rosh chodesh.

Prayers must be recited at certain times of the day.

According to Ramban, an additional major change occurred. Until the days of Ezra, prayer was completely voluntary, required by the Torah only in times of distress. With the advent of Ezra and his court, prayer became a rabbinic obligation.

7. Are women obligated to pray?

•

•

According to Rambam, prayer is a Torah mitzvah that is not bound by time. Women are therefore obligated to pray once a day, using a short prayer in any language that comprises a praise, request, and thanksgiving. They are exempt from all formal prayer, since that is a rabbinic mitzvah bound by time.

According to Ramban, women are rabbinically obligated to daven shacharis and mincha. Although these are bound by time, the Sages made prayer an exception to the rule and obligated women in this mitzvah. The reason is that prayer is a request for mercy, and women need Hashem’s mercy as much as men do.

8. Which view should a woman follow?

Most opinions agree with the view of Ramban, which obligates women to daven shacharis and mincha on a daily basis. However,

many women are heavily involved with raising a family and are not required to follow this ruling. In such circumstances, a woman may follow the view of Rambam, and can fulfill her obligation by reciting a short prayer comprising a praise, request, and thanksgiving. In addition, it is correct for her to recite the first two lines of shema.

Note: Women are advised to discuss this matter with a rav, who will be able to provide a ruling based upon individual circumstances.

Unfortunately, many women do not realize the tremendous benefit of davening at least shemoneh esrei twice a day. Even if a woman is unable to find time to daven anything else, she still fulfills the stricter view of Ramban by doing so. This will greatly enhance the spiritual content of her day and enrich the atmosphere of her home.

9. Must a woman follow one view consistently?

No. Therefore: •

A woman who has been davening shacharis and mincha regularly may follow the lenient opinion if circumstances change and she is unable to maintain her custom.

•

A woman who usually follows the lenient view must daven shacharis and mincha if circumstances permit it. For example, if her husband is home on vacation or when the children grow older and no longer require constant attention.

If she wishes to be strict on a temporary basis, she should have in mind that she is doing so b’li neder, in order not to become permanently bound by it.

10. What is a suitable short prayer?

One of the following: •

Birchos hatorah (when said with the intention to fulfill the mitzvah of tefillah).

•

The b’racha hama’avir sheina including yehi ratzon.

•

A personal prayer in any language that includes a praise, request, and thanksgiving.

11. According to the stricter opinion, must a woman daven the entire shacharis?

Women are often mistaken in this matter and are unaware that most of shacharis is voluntary for them, even according to the stricter view. According to most opinions, women should ideally daven the following sections of shacharis : •

The morning brachos.

•

Baruch she’amar, ashrei, yishtabach (on Shabbos and Yom Tov, nishmas should also be said).

•

The first paragraph of shema.

•

Emes veyatziv until ga’al yisroel.

•

Shemoneh esrei.

•

Aleinu.

According to some opinions, women should also say the section of korbanos dealing with the daily sacrifices (parshas hatamid). However, the widespread custom is to omit it (see question ‎446).

These halachos are excerpted with permission from the authors from the best-selling Guidelines series of Questions and Answers in Halacha.

14

Your Weekly Spark of Chassidus

Rabbi Tal Moshe Zwecker

Mipeninei Noam Elimelech Using The Weapons Of Our Enemies Against Them And Yaakov left Be’er Sheva...(Bereishis 28:10) We will understand this based on the verse “And Yehoshua weakened Amalek and his nation by the sword” (Shemos 17:13). The only reason that Esav [from whom Amalek descended] has any power over the Jewish peopleis because he performed one mitzvah: kibbud av, honoring his father,Yitzchak.

Esav honored his father by using his sword to hunt for him. Thisis why Yitzchak blessed Esav that he should “live by the sword” (Bereishis27:40) — through the mitzvah of honoring his father that he performed usinghis sword, he merited some power in this world. This is why the versesays, “al charbecha — by your sword” and not “b’charbecha — with yoursword” — by way of your sword; because of what you did with it, you shall live.

When the Jewish people wish to weaken the strength of Esav, they neednot use the power of all of the 613 mitzvos, since even in the one mitzvahfrom which Esav draws power, the Jewish people surpass him. The Torah teaches us that Yaakov honored his father more than Esav — the Midrashrelates (Targum Yonasan 27:31) that Esav could not find game to hunt so hebrought a dog instead and planned to feed that to his father. This is themeaning of “And Yehoshua weakened Amalek and his nation by the sword”— even by the power of the sword that symbolizes Esav’s one mitzvah ofhonoring his father, Yehoshua [representing the Jewish people] weakened[and surpassed] Amalek.

This then is the meaning of “And Yaakov left Be’er Sheva [literally, ‘thewell of the seven’].” It is known that Be’er Sheva alludes to the high spirituallevels that Yaakov had achieved, since he rectified all the seven charactertraits, as explained in the holy writings.1 [The seven traits are the seven lower sefiros: Chesed, Gevurah, Tiferes, Netzach,Hod, Yesod, and Malchus, translated as Kindness, Strength, Beauty, Victory,Splendor, Foundation, and Kingship. Perhaps the Noam Elimelech is teachingus that Yaakov was able to use all of these traits to serve the Almighty.]

When Yaakov faced both Esav his brother and Lavan his uncle, he didn’tneed to use all his lofty spiritual powers against them; rather, he came withthe power of “be’er sheva,” the well, or foundation, of the other seven [theseven character traits, or sefiros, that he had rectified]. “And he went to Charan”implies that he used their own power against them. Thus it says, “Andhe went to Charan” — with this power he faced them and defeated them.This is easy to understand.

Our Prayers Can Reach The Heavens and Pierce The Heart And Yaakov left Be’er Sheva...and he came across the place.

“And he came across the place [makom]” — even though he has achieved lofty spiritual levels, he knows that all of his prayers stem from the Makom, Hashem Yisbarach. Or we can say that “He came across the place” meansthat all his prayers are directed at elevating the Shechinah, the Divine Presence called Makom.4 “And he slept there because the sun set [literally, ‘came’]” — this hints at the teaching that whenever the “sun” came to him, that is, the brightness and clarity of thought, he would put it to sleep; he would make it like night and darkness in his mind, to remind himself that the clarity had come from Hashem and not from himself.

The Ladder Reaching The Heavens He dreamt and, behold, there was a ladder set on the ground, and its top reached the heavens.(Bereishis 28:12) The Tzaddik draws down blessing and livelihood to the world, but the livelihood and the bread must be as a dream. In other words, the bread should have no importance to him except that he must acquire bread only out of necessity, because it is impossible for the world to exist without bread. This is why the letters that spell the word for “bread,” ‫ לחם‬, also spell ,‫“ חלום‬dream.”

Also, the Tzaddik must always remember his own lowly state and the great exaltedness of Hashem. Then his prayers are acceptable and ascend before the Almighty.

The Tzaddik causes himself to rise in holiness, as we explained above in parashas Toldos [based on the concept that] words which come from the heart enter the heart.5 [As I explained there] the holiness of the words that come from a person’s heart return, entering that very person’s own heart and adding a greater dimension of holiness. The opposite can also be true, Heaven forbid, and that is the implication of “he dreamt,” that the provision of bread is like a dream.

In addition, “there was a ladder set on the ground, and its top reached the heavens” — the ladder represents the prayers that rise from the ground heavenward. First it is set on the low ground, meaning that first we should examine and realize our lowly state and be humbled. Then it reaches heavenward, symbolizing [that we should contemplate] the exaltedness of the Almighty. Through this, the Tzaddik achieves that “angels of G-d are going up and down the ladder” — that the prayers and holy words of supplication ascend upward, and these are called “angels.”6 These same words of prayer then descend and pierce the heart, entering the Tzaddik and adding that extra dimension of holiness discussed above. This is easy to comprehend. *

(Bereishis 28:10–11) It seems to me that even if completely righteous Tzaddikim rise from onespiritual level to the next, it should always seem to them that they have done nothing, but rather that Hashem has caused all that they have achieved. This is what we mean when we say, “With You is the source of life” (Tehillim 36:10).

King David was saying: If I pray for someone who is sick and they are healed, I have not done this; rather, Hashem has caused it because “with Youis the source of life.” “And with Your light we shall see light” (ibid.) — and all the light I see is Your light which You bestow upon us with great kindness.2 This then is the meaning of “And Yaakov left Be’er Sheva [the well of the seven]” — at first the Tzaddik must rectify the six directions and he himself is called the seventh.

1. See Zohar I:147a.

[It seems that the Noam Elimelech is referring to the six cardinal directions ofthe compass: up, down, east, west, north, and south. These represent the firstsix sefiros. The Tzaddik himself represents the seventh sefirah of Yesod, as it saysin Mishlei, “V’tzaddik yesod olam — A Tzaddik is the foundation of this world”(Mishlei 10:25).3]

5. There the Noam Elimelech comments on the verse “And Yitzchak planted” that “words that come

Then he leaves these lower levels, rising up spiritually, and “he goes to Charan” — he nullifies and annuls the “charon af,” the anger against theJewish people ‫ חרן‬and ‫ אף חרון‬are spelled with the same grammatical root, ches, reish, nun]. This also alludes to the fact that he draws down cheirus,freedom [which also has a similar spelling].

2. Similarly, the Metzudas David comments on this verse: “Only through G-d’s unique light can we see good.”

3. See also Maharal in Gevuros Hashem.

4. The Ba’al Shem Tov teaches that the highest level of prayer is when the prayers are directed at Hashem to elevate the Shechinah and to end the exile, not because of our own suffering but rather because of the suffering of the Divine Presence, which is exiled along with us. This transforms the prayer service into a prayer for the Shechinah rather than for ourselves. See Ba’al Shem Tov on the Torah, Noach, Amud HaTefillah 127–131.

from the heart enter the heart.” Meaning that these words come from one heart, return, and reenter the very same heart and add an extra dimension of holiness. This idea is based on Berachos 6b, “One who has yiras Shamayim, his words are heard,” and it is mentioned in many other sources as well, such as Pri Tzaddik (Va’eira), Sfas Emes (Metzora, Shoftim, Nitzavim), and Arvei Nachal (Devarim, Rosh Chodesh Elul).

6. As the Mishnah says, “He who does even a single mitzvah acquires an advocate” (Avos 4:13).

Rav Ovadiah MiBartenura interprets “advocate” as “an angel that advocates good.” Rashi’s interpretation is similar. The Rebbe is teaching us here that our prayers and holy words of supplication are called “angels,” since each mitzvah creates an angel, and these angels carry our prayers and deeds up to the heavens and advocate for us against harsh judgments.

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The Illustrated Story of Maimonides The Torah Sage, Healer, Philosopher & Hero

A Berel Wein/Destiny Publication

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to be continued...

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