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Josh Ostreicher Nishmas Yisroel, Hendon UK
26th December 2015 י”ד טבת תשע"ו For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email mc@markittech.com
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THE TORAH SHIURIM OF RABBI FRAND
Rabbi Yissochor Frand
Maagid Shiur, Yeshivas Ner Yisroel, Baltimore
PARSHAH
לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה
Yosef and Yaakov Agreed On the Purpose of the Blessings Parshas Vayechi begins with the story of Yosef coming to Yaakov with his two sons, Menashe and Ephraim. “And Yosef saw that his father placed his right hand on Ephraim’s head and it was evil in his eyes. And Yosef said, ‘This is not correct my father, for this one is the first born. Place your right hand on his head.’” [Bereshis 48:17] We are familiar with the sequence of events. Yosef purposely put Menashe close to Yaakov’s right hand and Yaakov purposely crossed his hands to place his right hand on Ephraim’s head and his left hand on Menashe’s head. Yaakov refused to accept Yosef’s “correction” and responded: “I know my son, I know. He (Menashe) too will become a nation and he too will be great; however his younger brother will be greater than him and his descendant’s (fame) will fill the nations.” [Bereshis 48:19] Rav Yerucham Levovitz zt’’l provides an interesting insight into this ‘dispute’ between father and son. Later
on in the parsha, the pasuk says: “All these are the tribes of Israel – twelve – and this is what their father spoke to them and he blessed them; each according to his blessing he blessed them.” [Bereishis 49:28] What does this last phrase – “each according to his blessing he blessed them” mean? Rashi interprets “the blessing that is destined to come upon each one.” Rav Yerucham elaborates: People make a mistake when they go to a Tzaddik for a blessing. They think that this righteous person has a box full of blessings and they ask him to give him one of the blessings from his box. This is not how it works. A bracha can only accomplish what the person already has within his own potential. A bracha cannot create something that does not exist. Let us give an analogy. There is regular plant food and then there is a type plant food that is specifically produced for roses. When a person applies these nutrients to a rose bush, they will be able to grow lush and beautiful roses. If a person uses the same plant food (designed for roses) on daffodils, it is not going to work because this food is only designed to bring out “rose potential”, not “daffodil potential”. Likewise, explains Rav Yerucham, a Tzaddik cannot bless a person with blessings that he does not already potentially have within him. The bracha will simply not work! If someone does not have a good voice and he goes to a Tzaddik and says, “I want to be a world class chazzan like Helfgot,” he should not expect miracles. No Tzaddik can give a bracha to make a person who cannot carry a tune into a world-class chazzan. This is what it means when it says Yaakov blessed his sons “each according to his blessing he blessed them.” He only expressed the blessings –- as Rashi remarks – that each one was destined to already potentially have within themselves. It would not work
to give Zevulun the bracha that he should become a Yissachar or vice versa. The purpose of a bracha is that the recipient should become what he already potentially is destined to become, no more and no less. Yosef looked at his two sons and protested, “Menashe is the first born. He should get the predominant blessing.” Yaakov said, “I know my son, I know” –- meaning I know something by Divine Inspiration (Ruach haKodesh) that you do not know. I know that despite their birth order, the younger son will become the greater of the two. I know through Ruach haKodesh that Ephraim has the greater potential. Therefore, I need to bless them in this fashion. It will simply not work to try to give the predominant bracha to Menashe. Yosef and Yakov both realized that a bracha works only to bring out the potential. Yosef naturally assumed that being the first-born, Menashe automatically had the greater potential and should receive the predominant bracha. However, Yaakov realized prophetically that the greater potential resided with the younger brother, Ephraim.
Riddle of the Week
Boruch Find anywhere in this byKahan Parsha (Possuk or Rashi) reference to: 2 different foxes and a wolf
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(48:5) Yakov blesses Yosef two sons, Efrayim and Menashe, that they will be like Reuven and Shimon, namely counted as part of the twelve shevotim. How can this be when Yakov himself already had twelve shevotim?
MY WEEKLY HALACHIC QUESTION
Rabbi Avi Wiesenfeld
Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah
HALACHAH
2
A Summary of the Halachos of Putting On, Wearing & Removing Tefillin Part 4 ÂÂ It is best not to speak between removing the shel rosh and the
AFTER PLACING THE SHEL ROSH
shel yad. 7
ÂÂ After putting on the shel rosh, the remaining winding of the strap
ÂÂ The tefillin should not be removed or wrapped up during kaddish8.
on the hand and fingers [each according to his custom] should be completed1.
ÂÂ According to some Poskim, after wrapping the strap around the hand, one should insert the leftover strap into the wrappings to keep it tight.2
PUTTING THE TEFILLIN BACK ON / IF THEY MOVED PLACE
ÂÂ If one removed his tefillin with the intention of putting them back on, e.g., before going to the bathroom, the halacha depends: if one moved ones bowels, a new beracha must be made when
REMOVING THE TEFILLIN
putting them back on, however, if one urinated – acc. to many
ÂÂ The tefillin should be removed whilst standing (acc. to
Poskim, one must make a new beracha when putting them back
ashkenazim). This includes the straps on the hand3.
on9. However, some Poskim hold that one never makes a new
ÂÂ The shel rosh should be removed with one’s left hand, to
beracha, even when removing them to go to the bathroom10.
demonstrate that it is difficult for him to part with the Mitzvah4. A
ÂÂ If the tefillin moved out of the correct place, even in a way that
Left handed person removes it with his right hand.
one thereby does not fulfill the mitzvah [e.g., part of the shel rosh
ÂÂ One should first undo the wrappings around his fingers/hand
or the knot behind the head slipped under the hairline or the shel
and, according to some Poskim, 2-3 of the wrappings that are
yad slipped too close to the elbow], when one moves them back
around his arm5.
to the correct position, a new beracha is not recited11.
ÂÂ The shel yad should not be removed until the shel rosh has been put back into the bag. One must be especially aware of this on
To organize a digital slideshow on the halachos of tefillin, haircuts and more for your shul, yeshivah, school, contact: pocketseries@gmail.com
Rosh Chodesh6.
ÂÂ On a Monday and Thursday, one should not remove his tefillin whilst the Sefer Torah is still out. 1 2 3 4 5 6
Shulchan Aruch 22:8, Mishnah Berurah 30. Vilna Gaon on Shulchan Aruch, Aruch Hashulchan. Shulchan Aruch 28:2, Magen Avraham 3, Graz 4, Mishnah Berurah 6. Mishnah Berurah. Elya Rabbah, Pri Megadim, Mishnah Berurah 5. Mishna Berura in the name of the Bach, Elya Rabbah.
7 8 9 10 11
Ashel Avraham – Butchatch 28. See Mishnah Berurah 56. One is meant to concentrate fully on answering to Kaddish. Bach, Taz 11, Graz 30, Chayei Adam, Rav Akiva Eiger, Kitzur Shulchan Aruch. Magen Avraham 22. The Pri Megadim also writes like this and claims the minhag is so. lthough the Shulchan Aruch and the Ramo write that one should make a beracha, most poskim disagree. See the Mishnah Berurah that brings the Shlah hakadosh.
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(48:20) Yakov says that the Jews will bless their sons to be like Efrayim and Menashe. Why do we bless our children to be like them more than any of the other shevotim?
THE POWER OF PRAYER IN OUR HANDS
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Rabbi Guy Grayeff
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וַ ֲאנִ י נָ ַת ִּתי לְ ָך ְׁשכֶ ם ַא ַחד ַעל ַא ֶחיָך ֲא ֶׁשר לָ ַק ְח ִּתי ִמּיַ ד :ּוב ַק ְׁש ִּתי ְ ָה ֱאמ ִֹרי ְּב ַח ְר ִּבי “And I have given you one portion over your brothers, which I took from the hand of the Amorite with my sword and with my bow.” (Bereishis 48:22 - כב:)בראשית מח
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a deep connection to the words in the Siddur is not always an easy feat; introducing our own requests however, requires a whole lot more from us. The Rambam in Hilchos Tefillah Chapter 1, Halacha 9 demands a great deal from someone who adds his own tefillos. He explains that there must be a new and novel thought in every personal supplication. This means that in order to add requests for our own needs it must be done through fervent heartfelt prayer. In other words, when it comes to making requests using our own formula, there is truly no place for rote.
Immediately after Yaakov gave the brochos to Ephraim and Menashe,
Now that we have established that there are two types of tefillah let’s
Yaakov tells Yosef that he will give him an extra portion in Eretz Yisrael.
see how this fits into the language of the verse. The Meshech Chochma
Rashi comments that this was the portion of land destined for Eisav,
proposes the following idea. A sword by its own nature has the ability to
which Yaakov took from him. The end of the posuk says that Yaakov took
cause harm. Even without much strength a sharpened edge can pierce
the land becharbi u ve kashti, literally with my sword and my bow. On the
through things sometimes even inadvertently.
surface this seems difficult because although Yaakov prepared for war,
A bow on the other hand is almost the complete opposite. The potency
he was able to appease Eisav without conflict through gifts and dialogue.
of the bow as a weapon depends solely on its archer. The power and range
The Targum explains that these words in fact mean betzulusi u
of the bow is governed by the strength of the bowman. The metaphor
ba’vu’si– which are words that refer to prayer. Although the Targum
speaks for itself. Established and fixed tefillah has the power and energy
seems to be addressing the issue that we raised above, it does not seem
of the tzibbur behind it. This, even without much concentration rises up
easy to understand. Firstly, what are these two types of prayer - surely there is only one avodah she ba’leiv– service of the heart? Furthermore, how do these reflect the literal meaning of the words ‘my sword and my
to Hashem. However, one’s own requests are akin to a bow. The more fervour and sincerity, the more it can impact and the further it can reach. Many are familiar with the halacha that kavanah during the first
bow’ used in the verse?
blessing of Shmoneh Esrei is sufficient to have fulfilled your obligation.
ÂÂ The Meshech Chochma gives a penetrating insight into tefillah whilst
However, the understanding of this halacha could distort our approach to
addressing both issues. The Tosefta in Menachos 6:6 discusses the minimal requirements in order for someone to fulfil his obligation in tefillah. This, he explains is what tzulusi refers to. This is the formal structure of prayer that we have in our Siddur and are required to say three
tefillah. This Meshech Chochma sheds light on the nature of true tefillah. Formal tefillos are intrinsically powerful and fuelled by the kedushah (holiness) of the tzibbur (congregation) and for this reason, they are accepted even with minimal focus. However, tefillah requires far more.
times a day. However, there is another critical aspect of prayer that is not
We must aim for tefillah that pours out from the depths of our hearts.
about fulfilling obligations. The Gemara in Avodah Zara discusses the
Even though a sword’s nature is powerful, in the hands of on expert
way in which a person can include his own supplications. It explains that
swordsman it is deadly. Our tefillos are no different. They are intrinsically
not only in the blessing of shomeya tefillah may one ask for his personal
powerful but when we direct them they become unstoppable.
needs but even in each blessing he may add a request that is an extension
Prayer is a time for connecting to Hashem and developing a relationship with Him. Every relationship requires sincere effort on a constant basis.
of that blessing.
Whilst the idea of adding personal supplications into our tefillah may seem appealing, there are in fact strings attached. Unfortunately to have
With Hashem’s help may we be able to invest in this relationship in the same way that we hope to in others.
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6
YOSEF’S “SWEET REVENGE”
Rabbi Zev Leff Rav of Moshav Matityahu
... And they said, “Perhaps Yosef will nurse hatred against us . . .” (Bereishis 50 15). Upon returning from burying Yaakov, Yosef’s brothers sensed that his attitude towards them had changed, and they said “Perhaps Yosef will nurse hatred against us and then he will surely repay us all the evil that we did him” (Bereishis 50: 15). The word lu usually means halevai - if only- an expression of hope that what follows in the sentence will come to pass. In this context it is very difficult to understand why Yosef’s brothers would have hoped that he would hate them and repay them with the evil they did to him. (See Ohr HaChayim HaKadosh ad loc.) To understand the brothers’ statement, it is necessary to first understand why Yosef put his brothers through the entire ordeal beginning with the accusation of being spies. Why did he not just forgive them from the start and acknowledge what he himself subsequently told them you meant my sale for bad, but Hashem made it work out for the good? When the brothers first appeared before Yosef, he recognised them and considered carefully what to say to them. And he spoke to them ‘ harsh words,’ asking, “Where have you come from?” They answered, “From the land of Canaan to procure food.” Then the Torah repeats that Yosef recognised his brothers, but they did not recognise him. Why does the Torah describe the question of where they came from as harsh? And why does the Torah repeat that Yosef recognised his brothers? The Mishnah (Pirkei Avos 3:1) says: “Akavia ben Mehalalel said, ‘Consider three things, and you will not come to sin. Know from where you came, to where you go, and before Whom you will eventually give an accounting for all you have done.’ “ There are three major causes of sin - jealousy, lust and the desire for glory. If one remembers that he started out, as all of us do, from a lowly drop of cell matter, then he will not be jealous of others. Rather he will appreciate that he has been provided with the means to develop. If one considers the ultimate end of his physical body- decomposition in the earth - he will better be able to control his physical lusts. And if one considers the accounting he will have to give, standing before the King of kings, this should help to minimise any delusions of personal glory and grandeur. At first, Yosef thought that his brothers also recognised him, and he therefore carefully chose the proper words to castigate them. Since that injustice emanated from a slight fault of jealousy on their part. Yosef challenged his brothers with the statement, “Where did you come from?” He meant that “lowly drop” from which all come, and his implicit question was: In light of where we all came from, how could you have been jealous of me? When they took his question literally and answered, “From Eretz Canaan to procure food,” he realised that they did not recognise him. The Midrash relates that initially Yosef wanted to reveal himself to his brothers immediately. But the Angel who directed him to his brothers at Dosan appeared to him and told him that they had come to kill him. Only then did Yosef disguise himself and put them through the ordeal of being suspected as spies. This can be understood in the following manner. The Angel represents the Divine Providence that led Yosef to his brothers. The Angel’s appearance at that moment was an indication that the entire episode was being orchestrated from Above. By informing Yosef that his brothers still wished to kill him, the Angel meant that they were being judged according to their intention and not according to how Hashem had caused
things to work out. As Chazal say, one who intends to eat pork and by mistake eats kosher meat still needs atonement.
to arouse any jealousy they might feel for the remaining son of Yaakov’s favorite wife, Rachel.
As long as the brothers failed to recognise their error in selling Yosef, they could not repent for their deed. Therefore Yosef devised a plan to bring them to acknowledge their mistake and atone for it. First, he presented them with a situation in which they could observe another person acting as they had, and thereby obtain an objective perspective on their own behavior. He showed them how circumstantial evidence could be misconstrued to make them appear to be spies, though there was not a shred of truth in the accusation. In this way they would realise that their assessment of his motives in reporting to their father and relating his dreams was wrong.
The whole charade came to a dramatic climax when Yosef revealed himself to his brothers. At that moment the intense truth of his innocence and their sin was so clear that it served as the most powerful and effective rebuke. The inability of the brothers to respond foreshadow our own stunned silence on the Day of Judgment when we will be confronted with our sins and all our petty justifications will melt away.
Second, he put them into a situation in which their brother Binyamin endangered them both personally and their future role in Klal Yisrael, just as they had perceived Yosef as doing. The only difference between the two circumstances was the absence of jealousy in the latter case. By comparing their different responses in the two cases, they would see how jealousy had coloured their responses with respect to him. Their concern for their father Yaakov’s feelings and their own love for Binyamin, which played such a large role in their thoughts at that moment, would also have been present with Yosef, had it not been for their jealousy. Third, he sought to fulfil the dreams in their entirety so that they could recognise clearly that those dreams were of a prophetic nature, and not, as they suspected, reflections of Yosef’s subconscious designs. In addition, the fulfilment of the dreams permitted him to prepare them for their future roles in Klal Yisrael. As the verse clearly states, “He remembered the dreams he had dreamt for them” - for them, not about them. Fourth, he sought to take revenge, which when appropriate can be beneficial. Chazal tell us that vengeance is great, for it is put between two names of G-d, “A G-d of vengeance is G-d.” A Talmid Chacham who does not take revenge like a snake, Chazal say, is not a Talmid Chacham. Rabbi Chaim Shmuelevitz zt’’l explains that revenge is the vehicle to even the score with evil and balance out the seeming gain and benefit accrued by evil means. Vengeance shows that crime does not pay and that justice prevails. But there is one absolute condition on this vengeance the one taking revenge must have no personal pleasure from it. He must be as a snake which derives no pleasure when it bites.
This entire scenario, however, would only be effective if the brothers had only acted out of fear that Yosef sought to usurp their roles in Klal Yisrael and not out of any intrinsic hatred of him and desire to kill him. The brothers were convinced that they were not guilty of this last sin. Although they originally decided to kill Yosef, the fact that Reuven and Yehudah so easily talked them out of it revealed that their intentions were never serious. Returning to Egypt from burying Yaakov in Eretz Yisrael, the brothers passed by the spot where Yosef had been sold and Yosef went to the pit and recited the blessing, “G-d has performed a miracle for me in this place.” Seeing this, the brothers became terrified and exclaimed, “Perhaps Yosef will now hate us and return to us all the evil we perpetrated upon him” (Bereishis 5015). The halachah is that one recites the blessing over a miracle only when one’s life was in mortal danger, and the brothers interpreted Yosef’s recitation as proof that he thought they had actually intended to kill him. After returning to Egypt, Yosef stopped inviting the brothers to eat by him, which they also construed as signalling a new attitude towards them now that Yaakov was no longer alive. They reasoned that the entire ordeal that Yosef had put them through did not compensate for what Yosef saw as their intention to kill him, and their atonement was not yet complete. Therefore, they exclaimed, Lu! (Ha levai-Let it be) that Yosef hate us.” If Yosef is correct that we are guilty on this account too, they reasoned, let him hate us and thereby afford us an opportunity to clean our slates for eternity. Hence they fell before him in total subjugation.
In this light, we can understand what Yosef said upon naming his firstborn son, “G-d has caused me to forget all my troubles and all my fathers’ home.” Why did Yosef give thanks for forgetting his father’s home? Because only by forgetting all personal vendettas and pain could his revenge remain untainted and pure. It is evident from Yosef’s repeated crying fits how difficult it was for him to continue his brothers’ ordeal and that revenge was far from “sweet” for him.
Yosef, however, comforted them and explained that he did not think that they had intended to kill him. He made the blessing over the pit, because unbeknownst to them, the pit contained deadly snakes and scorpions, and therefore he had been in mortal danger. And he had stopped inviting them to eat with him for a completely extraneous reason. While Yaakov was alive, Yosef sat at the end of the table because Yaakov placed him there. But now that Yehudah had received the blessing of monarchy, Yosef felt it was improper for him to continue sitting at the head of the table. As the viceroy of Egypt, however, it would have been a slight to the Pharaoh if he did not sit at the head of the table. To avoid this problem, he stopped inviting his brothers.
Fifth, Yosef sought to provide them with the opportunity to receive teshuvas hamishkal - repentance with suffering and tribulation - to compensate and offset the pain they had wrongly caused him. He threw them into the pit of prison so that they could personally know how he felt when they threw him into a pit. Then he removed them and left Shimon alone, so that they could grieve for a brother left in a pit, as they had failed to grieve for him. He then returned their money to their sacks, which they construed as the payment for Shimon’s enslavement (see Ba’alei HaTosafos). The repugnance of such money reminded them of taking money for selling Yosef as a slave.
Nevertheless, a blemish remained from the sale of Yosef precisely because Yosef told his brothers that they did not need to ask for his forgiveness. His reasoning although they intended evil, Hashem made it work out for the good. Rabbi David Kronglass, the beloved Mashgiach of Ner Yisrael, once pointed out that a beneficial outcome is by itself no proof that neither atonement nor forgiveness is needed. The Torah says concerning a woman who violates a vow, which unbeknownst to her was previously annulled by her husband, “Hashem will forgive her” (Bamidbar 30:13). The intention to sin, even where no sin was committed, still requires forgiveness. For that reason R’ Akiva wept every time he read the verse.
Finally, Yosef sought to put his brothers in a similar situation to the one in which they wronged him to see if their repentance was complete. The ultimate test of the ba’al teshuvah is being placed in the same situation and not repeating the sin. Thus, Yosef gave Binyamin extra provisions
R’Akiva was one of the Ten Martyrs, whose deaths were the final atonement for the blemish left from the sale of Yosef. He wept in premonition of the punishment yet to come because of Yosef’s failure to extract full atonement from his brothers.
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Yosef was in charge of organising Yakov’s burial. How was he rewarded?
SURPASSING OUR POTENTIAL
Rabbi Yehonasan Gefen Rabbi for Keter HaTorah
In Parshas Vayechi, Yaakov Avinu elevates his two grandsons, Ephraim and Menashe, to the status of Shevatim. In the course of the process he bestowed on them a blessing that has become the standard blessing by which we bless our sons to this very day. “So he blessed them that day, saying, “By you shall Israel bless, saying; ‘May G-d make you like Ephraim and like Menashe.”1 The commentaries ask, why did Yaakov instruct the Jewish people to bless our sons to be like Ephraim and Menashe more than anyone else? This question is strengthened by the fact that we bless our daughters to be like the Imahos. That being the case, it would seem most logical to bless our sons to be like the Avos. One of the answers given is that Ephraim and Menashe achieved more than their potential; up to this point, only the sons of Yaakov Avinu merited to be considered among the twelve Tribes. Ephraim and Menashe were not sons of Yaakov, and therefore were not destined to be one of the Tribes. However, because of their greatness2, Yaakov elevated them to the status of Shevatim. In this way, they achieved the incredible accomplishment of reaching beyond their potential.3 Accordingly, we bless our children to emulate Ephraim and Menashe, in that we aspire for them to reach beyond their potential. The Targum Yonasan writes that Yaakov was saying that one should bless their son to be like Ephraim and Menashe, at the bris mila in particular.4 It seems that this interpretation fits with the idea that we want our son to emulate Ephraim and 1 Bereishis, 48:20. 2 There are two main aspects of their greatness discussed by the commentaries; one is that they grew up in an environment that was alien to the teachings of the Torah, and yet they were able to maintain their spiritual level. The second is that they were the first brothers who lived in harmony with each other. Indeed, some commentaries write that it is because of these qualities that we bless our sons to be like Ephraim and Menashe, in particular. 3 This answer was heard from Rav Meilich Schiller shlita. It is also quoted in Beshem Amru, Bereishis, p.358. 4 Targum Yonasan, Bereishis, 48:20.
ANSWERS 1 You will notice that when the twelve shevotim are counted, it is done in one of two ways. Either it counts the twelve shevotim as the twelve sons of Yakov. A second way is where Yosef and Levi are not counted and instead Efrayim and Menashe are. An example of this in by the Degolim, the camps of the Jews in the desert.
Menashe in the area of becoming great. We see this in the prayer that we say at the bris; ‘may this kattan become a gadol’. This doesn’t mean that we want this small boy to grow up into a large man. Rather, ‘gadlus’ in this context refers to spiritual greatness. We bless our child to become truly great, as did Ephraim and Menashe. This idea teaches a person that he should aspire to surpass his own potential, but it also educates a parent as to his aspirations for his children. He should not suffice in bringing up his child to be an ‘ordinary’ Jew, rather he should aim to facilitate that his child become ‘great’. Moreover, it is insufficient that a parent merely ‘want’ that his child become great, rather he should try to actively facilitate his child’s path to greatness in how he raises him. Rav Yaakov Kamentsky zt”l expresses this idea based on a lesson in Parshas Shemos. When Moshe Rabbeinu as a baby was picked out of the water by Basya, the daughter of Pharaoh, she tried to have the Egyptian women nurse him, but he refused to drink their milk. Rashi explains that this was because, in the future, Moshe “would speak with the shechina”.5 Rashi’s explanation has an application in Halacha. The Rema states that one should not feed a baby with milk from a non-Jewish woman, if possible.6 The Vilna Gaon comments that the source of the Rema is the fact that Moshe Rabbeinu would not drink from the milk of the Egyptian women.7 Rav Kamenetsky asks how we can apply Moshe’s case to that of every child. In the case of Moshe, the reason why he wouldn’t drink from their milk was because he would, in the future speak with the Divine Presence, however, that reason is inapplicable to everyone else. He answers, that we learn from here that we must bring up our children as if they could possibly reach the level where they will speak to the Divine Presence. Accordingly, we must raise them in such a way that is congruent with them becoming great people. Rav Kamenetsky applies this explanation to how careful we should be to bring up our children in the most holy and pure fashion, free from negative influences. This is a most pertinent lesson in today’s environment. A parent may feel that there is little harm in exposing his child to all types of modern technology that infiltrates into every part of daily living. However, such exposure can very easily involve his child being exposed to influences and visions that are not conducive to a person achieving spiritual greatness. Thus, even if they don’t spiritually destroy a child (which they often do), then they will surely hinder him from achieving his true potential, and certainly from overtaking his potential as did Ephraim and Menashe. We learn from Yaakov’s blessing to his grandsons, that every parent should aspire for his children to reach and even surpass their potential. This aspiration should manifest itself in actions as well as attitude. May we all merit to surpass our own potential and bring up children to exceed all our expectations. 5 Shemos, 2:7. The word, ‘Shechina’, is translated as Divine Presence. Rashi seems to mean that in the future, Moshe would communicate directly with Hashem, therefore it was inappropriate that he should absorb milk from a non-Jewish woman even when he was a baby. 6 Rema, Yoreh Deah, Simun 81, sif 7. 7 Biur HaGra, Yoreh Deah, Simun 81, sk.31.
Efrayim and Menashe were the first Jews born in exile, in Mitzrayim, and they turned out strong in their Jewish faith. We therefore want to bless our children to turn out the same finding ourselves also in exile. 3 The Gemora (Rosh Hashana 10b) brings two opinions when Avrohom and Yakov died - either in Nissan or in Tishrei. The Bnei Yisoscher brings that (according to the opinion in Tishrei) it was on the 15th of Tishrei, the first day of Sukkos.
2 We are Jews living in exile amongst the 4 The Mishna in Sota (1:9) brings about the negative influences of the other nations. principle, Midda Keneged Midda. On the good
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side where the reward is more, it brings that the reward for Yosef burying Yakov was that Moshe, the leader of the generation, was involved in starting the process of his burial. 5 The Gemora (Bova Metzia 87a) brings that Yakov was the first one do be ill in the world and Tosfas (Bova Basra 16b) adds this means to die from an illness. The Pirkei DeReb Eliezer (Chapter 52) brings that before this people would just sneeze and then die until Yakov davened to became ill and thereby know he was about to die and have time to leave his last blessings and will to his descendents.
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