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‫פרשת וישב‬ 5th December '15 ‫כ”ג כסלו תשע"ו‬ For Questions on Divrei Torah or articles, to receive this via email or for sponsorship opportunities please email mc@markittech.com Now in Yerushalayim, Antwerp, Baltimore, Bet Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

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‫לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה‬

PARSHAS VAYEISHEV: YOSEF HATZADDIK

Rabbi Boruch M. Boudilovsky Rabbi of Borehamwood and Elstree Synagogue

A particularly painful time in Jewish history began in 1827, when conscription to Russian military service was enforced on underage Jewish children, as well as other minorities. These children, who were called cantonists, were drafted at the age of 12 to begin their six-year military education. After completing their studies at the age of 18, they were required to serve in the Imperial Russian army for 25 years. The primary goal behind this compulsory military service was the integration of Jews and other non-Russian minorities into Russian society. The official policy was to encourage their conversion to the state religion of Orthodox Christianity. It is estimated that tens of thousands of Jewish boys served as cantonists, a disproportionately high number in relation to the total number of cantonists. The cantonists experienced unimaginable cruelty. They were institutionally underfed, beaten mercilessly, verbally abused, and poorly dressed in the harsh winter. Many of them simply died. It was the responsibility of the Jewish communities to decide which children would be enlisted. This placed the communities under huge moral pressure. Although some communities implemented a fair process, most sadly did not. The communities first enlisted the children coming from the weakest and poorest families such as orphans. The enlisted children rarely came from wealthy or powerful families. Additionally, to supply the required quota, communities often sent boys as young as seven, claiming they were 12. To prevent children from fleeing and hiding, communities

PARSHAH

A HUGE MAZAL TOV TO ONE OF THE FOUNDING SUPPORTERS OF THE ONEG SHABBOS

employed informers and kidnappers who caught the boys and kept them till they were conscripted. The Yiddish newspaper, Der Yiddishe Shtral, published an article written by a former cantonist. Already orphaned of his father, he was taken at the age of nine from his widowed mother. Although as an only child he was legally exempt from conscription, a wealthy relative bribed the authorities to take him instead of his own son. Several weeks after conscription, he and other children arrived at a gathering point in Lyutzin, now Ludza. They were by met by Rav Naftali Tziyuni, the Rabbi of Lyutzin, and Boruch Kahan several members of the local Jewish community who Find the arranged for the children to be fed and hosted by local following families. During their four week stay in Lyutzin, the words in Rav spent time with the children, offering words of Rashi in our kindness and comfort. He also taught them Torah, parshah: especially about Jewish figures who remained loyal a ‫אבר‬ to their faith despite unimaginable torture. Most of all, b ‫עבר‬ however, he lovingly and emotionally spoke about c ‫שם‬ Yosef. He would retell the story of young Yosef who was sold to slavery by his own brothers after almost d ‫שם ועבר‬ being killed by them. Nevertheless, despite feeling hurt and betrayed, he remained loyal to his family’s values rather than abandoning his past. This is why he would forever be known as “Yosef HaTzaddik.”

Riddle of the Week

On the morning of departure, as the children were ready to leave, the Rav cried aloud: “Children, you are embarking on a long, hard journey. There will be many challenges and many hard tests. Children, Jewish children, you are Jews! Know and remember that you are children of Abraham, Isaac and Jacob. Remember Daniel, Rabbi Akiva, and remember Yosef HaTzaddik!”

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from the Golders Green Kollel

This week: Rabbi

Regarding the pit, the passuk says: ...Vehabor rek ein bo mayim (BEREISHIS 37:24). The pit was empty – there was no water in it. Rashi quotes the Gemarah in Shabbos 22a: Mayim ain bo, nechoshim v’akrabim yesh bo. There was no water in it, [but] there were snakes and scorpions in it. Were the Shevatim aware of this issue? Why did Yosef return to the pit after the burial of Yaakov? How is this connected to Chanukah? Yosef Hatzaddik was placed in the pit on the advice of Reuven. Chazal tell us that although the pit was empty of water, there were snakes and scorpions in it. The Ramban1 notes that the snakes and scorpions couldn’t have been visible, so either the pit was very deep or they were hidden within cracks and crevices. Had they been visible, when the Shevatim removed him from the pit, and found him unharmed, it would have been clear to them that he was a tzaddik and it was against Hashem’s Will to harm him. In this case, they would not have sold him to the Midyanim. The Ramban makes no mention of whether Reuven was aware or not of the snakes and scorpions in the pit. Many meforshim quote from the Zohar Hakodosh that Reuven was aware of the snakes and scorpions, but his intention was to save Yosef from the hands of the brothers, who were ba’alei bechirah and to place him into the hands of snakes and scorpions, who are not ba’alei bechirah. HaKadosh Baruch Hu lets ba’alei bechirah go against His wishes (kavyachol) whereas snakes and scorpions can cause harm if it is Hashem’s wish to that they do so. Reuven was convinced that Yosef was righteous and therefore Hashem would not let him be harmed. However, the Mizrachi argues with this and suggests that Reuven was also unaware of the creatures in the pit. Since his intention was to save Yosef, and return him to his father, he certainly could not have hoped to rescue him by casting him into an infested pit. The Mizrachi proves this from a Gemarah in Yevamos2 that 1 Ramban Vayeishev 37:22 2 Yevamos 121

Yitzchok Firestone, Rosh Chabura

allows a woman to remarry on the testimony that her previous husband was thrown into a pit infested with snakes and scorpions. The Midrash at the end of Parshas Vayechi3 comments that Yosef Hatzaddik revisited this pit returning from the levayah of Yaakov. The reason for this visit, says the Midrash, was to recite the brachah ‘Baruch sheasa li nes bamakom hazeh - Blessed is the One Who has a performed a miracle for me at this place’. The Meshech Chachmah4 quotes the Abudraham5 that this brachah is only said on a supernatural nes, not on a nes nistar, a nes which is within the bounds of nature. With this the Meshech Chachmah explains the juxtaposition of the two sayings of Reb Tanchum in Gemarah Shabbos6: the above saying that the pit contained snakes and scorpions and a second saying that a Chanukah light that was lit higher than 20 amos is passul. The main nes that happened to Yosef was that he rose from the depths of the pit to eventually become a world leader. However, this nes would not require a brachah since it did not defy the laws of nature. The brachah that Yosef made was solely for the nes that saved him from the snakes and scorpions, which defied the laws of nature. Similarly, regarding Chanukah, the main nes for Klal Yisrael was the victory of the Chashmona’im against the Greeks and the return of the Jewish ruling power for 200 years, until the Churban7. A great nes indeed, but within the boundaries of nature. The brachah of ‘Sheasa nissim’ is recited on a smaller nes, the nes of the menorah burning for eight full days, since this is a supernatural nes. For the main nes, it would suffice to light the menorah higher than 20 amos as long as it could somehow be seen. But since the brachah is on the nes of the menorah, this needs to be within 20 amos, to remind us of the menorah within the Heichal that was 20 amos high. The Midrash8 says that it was after Yosef’s visit and contemplation by the pit that the Shevatim became worried that Yosef would start hating them and avenge all that they did to him9. They did not realise that Yosef was actually blessing HaKadosh Baruch Hu for the 3 4 5 6 7 8 9

Rabbah 100:8, Tanchuma 17 Vayeishev Orach Chaim 219:9 ibid Rambam Hilchos Chanukah perek 3 ibid Vayechi 50:15

PARSHAH

nes. Why should the brothers assume this? Using the above, one can perhaps explain that since the brothers had no knowledge of the snakes and scorpions in the pit, in their view there was no miracle defying the laws of nature, therefore Yosef could not have been making the brachah ‘Sheasa li nes bamakom hazeh.’ It is incidental to note that when the passuk10 discusses Yosef being thrown into the pit it says “Vayikachuhu, vayashlichu oso haborah” which translates as ‘they lifted him up and threw him into the pit.’ Says the Shem MiShmuel, the word ‘vayikach’ suggests a lift. This sojourn in the pit actually gave Yosef a spiritual uplift, when he realised at this point that his Tzelem Elokim was intact, and even snakes and scorpions could have no effect on him. 10 Vayeishev 37:24

Bubby’s Blog

One evening, the prayers of a poor family were answered. There was a knock at the door, and tens of “people” stood outside. “Who are you?” asked the father.

“I am Simchah (happiness), this is Emunah (faith/belief), over there is Joy, this is Health, standing there is Success and the tough guy over there is Power. . . We are what you requested in your prayers,” he said to the stunned family members. “But you are only allowed to choose one of us.” The family members were perplexed as to what would be the best choice: Success or Health, Happiness or Power . . . ? Eventually, the father went over and said: “We choose Emunah.” As Emunah started to enter the house, she was followed by all of the other wishes. “What happened?” asked the astonished father. “You said that we can make only one request.” “That’s right” explained Happiness. “But wherever Emunah goes we all follow…”

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One of the more famous halachos of

oneself and endeavour to understand what the Almighty wants from us.

Chanukah is that if the lights of the

One who is not successful in attaining an ‘enlightening’ pshat is on par

menorah are extinguished one need

with one who has attained an ‘enlightening’ pshat. [The Maharal says a similar idea when explaining the text of the first of the two birchos

not relight them in order to fulfil the

haTorah recited in the morning. The words which Chazal choose for us to

obligation of Ner Chanukah.

say are la’asok bedivrei Torah – to be involved in divrei Torah as opposed

This holds true even if they were extinguished during the half hour period during which the candles should burn. As long as one put in sufficient oil to ensure that they could have remained alight one has fulfilled the mitzvah. The meforshim are bothered by the rationale behind this. Why did Chazal take such a lenient stance and not require the relighting of the menorah? It is after all a mitzvah which comes once a year, a mitzvah which we merited through tremendous self-sacrifice and an act which is relatively easy to do? The Bnei Yissoschar explains that the exemption to rekindle the lights represents the entire message and

to lilmod es haTorah – to study Torah. Had that been the required text, it would have indicated that one only fulfils the mitzvah in the event that one was successful in grasping the knowledge with precision and accuracy. To engage and involve oneself with divrei Torah clearly has a different connotation.] That is what Chazal were hinting to when they said ‫ כבתה אין זקוק לה‬- Kovsa ein zakuk lah, if the light goes out one need not rekindle the flame! The light which is generated by the one with the mistake is equal to the light generated by the one without the mistake. This idea is an anathema to the Greek mind and its perception of wisdom. If one can demonstrate a mistake made, how can one possibly

essence of Chanukah! The menorah and its light represent chachmah - wisdom - specifically the wisdom of Torah. One of the great differences between other wisdoms and Torah wisdom is in the event that a person is unsuccessful in grasping or understanding that particular wisdom. When it comes to,

still say they have accomplished or succeeded in that wisdom? This is part of the ongoing battle between Klal Yisrael and the legacy of the Greeks. It is a battle which unfortunately has not been totally resolved and our victory over the Greeks remains somewhat incomplete. To this

for example, mathematics, physics or engineering, if a person makes a

day, we are very much influenced by the Greek attitude and approach to

mistake and comes up with a theory which is false, although his efforts

wisdom, even Torah wisdom. Often, we judge others and ourselves solely

may be commended he has not accomplished what he set out to do. He

by attainment and disregard the effort we have put in to trying to grasp

has arrived at an inaccurate or untrue conclusion and has not understood

this knowledge and divine wisdom.

the mathematics or the engineering. The wisdom of Torah, however, is

Through our continued Torah study and appreciation of what Torah

very different in this respect. Chazal say in several places that someone

really is, may we merit a time ‘when the earth will be filled with the

who sincerely tries to engage in Torah study and does not succeed in

knowledge of Hashem.” That will be the time when the battle will be

attaining an accurate understanding of that particular concept has

complete. Oz egmor, beshir mizmor, chanukas hamizbe’ach. We will then

nevertheless successfully accomplished the mitzvah of Talmud Torah.

complete, with a song, the dedication of the altar with the rebuilding of

In addition to merely accruing knowledge, the mitzvah is to immerse

the Beis Hamikdash!

T H I S P A G E I S K I N D LY S P O N S O R E D B Y T H E F E D E R A T I O N

DO YOU HAVE A QUESTION? ASK THE federation

SHAILATEXT 07860 017 641

MY WEEKLY HALACHIC QUESTION

Rabbi Avi Wiesenfeld

Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

HALACHAH

A Summary of the Halachos of Putting On, Wearing & Removing Tefillin Part 2 Last week, we looked at the correct way to remove the tefillin from the bag, and place the shel yad on the hand. This week we look at interruptions made between putting on the shel yad and the shel rosh, and the brachah of the shel rosh.

other brachah (on a tallis, tefillin etc), he should repeat

box to hang down17. Some

the brachah10. Some are lenient if he answered Amen to a

refrain from doing this18.

brachah on tefillin11.

ÂÂ Although the minhag is to wrap the tefillin strap around the arm seven times before putting on the shel rosh, if one hears the chazzan about to start Kaddish, he should rather make one or two wraps to secure the shel yad, and immediately place the shel rosh on in order to be able

INTERRUPTION BETWEEN THE SHEL YAD AND THE SHEL ROSH

to answer. He should finish wrapping the shel yad after Kaddish12.

ÂÂ It is forbidden to unnecessarily pause (even silently)

ÂÂ If one is about to start putting on his tefillin when they

between putting on the shel yad and the shel rosh.

start Kaddish, he should wait until the end of Kaddish

This includes walking around or even facial or hand

before putting on his tefillin13.

movements1.

ÂÂ The brachah on the shel rosh should be recited only after the strap and box are actually resting on his head, but

ÂÂ If one spoke between putting on the shel yad and the shel

before tightening it19. The brachah should not be said

rosh, he must recite two brachos before putting on the

whilst it is still in the air high above his head20.

shel rosh (i.e. ‫[ )להניח & על מצות‬acc. to ashkenazim]2.

ÂÂ One should make sure that the head is covered whilst

ÂÂ It is permitted to pull one’s sleeve down or put his arm

saying the brachah21.

into the sleeve of his jacket between putting on the shel

ÂÂ Only after making the brachah should the strap be

yad and the shel rosh3. Some refrain from doing so in

tightened on his head in the correct position [see Part

order to minimise the interruption4.

3]. One should now say “‫ברוך שם‬......” (for those that have

ÂÂ Kissing the shel rosh before putting it on is not considered

the custom to do so).

ÂÂ If one said "‫ברוך שם‬......" before finishing securing the

an interruption5.

ÂÂ The above is true [that one must not make an interruption] even when putting on the tefillin without any brachah, e.g. Rabbeinu Tam tefillin, on Chol Hamoed, etc.6

ÂÂ Similarly, no interruption may be made between the brachah on either tefillin and its tightening7.

TOUCHED THE ARM ÂÂ Some Poskim hold that just as when one touches part

ÂÂ If one hears a brachah, Borchu, Kaddish and kedushah between putting on the shel yad and the shel rosh, he should not answer8.

ÂÂ If one did answer to one of the above, he should repeat the brachah on the shel yad before putting on the shel rosh9.

ÂÂ Rav Moshe Feinstein, zt”l, holds that it depends what one answered: If one answered ‫אמן יהא שמי רבה‬... or ‫ברכו‬ – he should not repeat the brachah. If one answered any

of the body that is normally covered, he is required to wash his hands, so too, if one touches the arm [above his hand14. This should be done after the placing of the shel rosh.

ÂÂ However, many Poskim contend that since it is being touched for a mitzvah purpose, and is normally uncovered for the mitzvah, one need not wash his hands15.

PUTTING ON THE SHEL ROSH ÂÂ Some write that one should hold the tefillin with one’s left hand and the knot and strap with one’s right hand (for a right-handed person)16.

ÂÂ It is permitted to hold the strap/knot when putting on the shel rosh even if by doing so one causes the actual tefillin

??Quiz Time

Answers can be found on back page | livingwithmitzvos.com

make a new brachah on the shel rosh22.

the elbow] while putting on the tefillin, he should wash

ANSWERING KADDISH, KEDUSHAH ETC.

.‫ אבל בדיעבד אם עשה כן אינו חוזר ומברך‬,‫ וכ"ז לכתחילה‬.‫מ"ב ס"ק כט‬ .‫רמ"א סי' כה סעי' ט‬ ‫ והשע"ת סי' כז‬.‫ולא הוי הפסק כלל כיון שכל שעוסק בענין תפילין אין זה הפסק‬ ."‫ס"ק א הביא שי"א שצריך לכסות את הש"י משום "לך אות ולא לאחרים‬ .‫פ"ת סי' יד בשם האדר"ת זצ"ל‬ ‫ ואג"מ או"ח ח"ד סי' י‬.‫בשו"ע סו"ס כח הביא מנהג נישוק התפילין בעת הנחתן‬ .‫מיקל בזה שלא נחשב כהפסק‬ ‫ שעבירה היא להסיח ביניהן דלעולם צריכים סמוכין‬,‫מ"ב סי' כה ס"ק כח ולו‬ .‫ותכופין זל"ז‬ .‫מקור חיים החדש‬ .‫שו"ע סי' כה ס"י‬ .‫מ"ב ס"ק לו עפ"י הלבוש ומג"א‬

shel rosh in the correct position, it might be necessary to

1 2 3 4 5 6 7 8 9

.‫ אג"מ או"ח ח"ב סי' קי‬10 .‫ קצשו"ע סי' י ס"ח‬,‫ שו"ת בנין עולם סי' ה‬,‫ דהוי האמנה על מצות תפילין‬11 .‫ מאמר מרדכי במ"ב ס"ק לח‬12 ‫ כ"כ בשדי חמד אס"ד מערכת ה ס"ס‬.‫ דיש לחוש לסוברים דשומע גם הוי הפסק‬1 3 .‫יב‬ ‫ וכן נהג הבעל הקהלת יעקב‬.‫ פרמ"ג סי' צא א"א ס"ק ג‬,‫ סידור יעב"ץ עמ' כח‬1 4 .‫והחזו"א והגר"מ שטרנבוך שליט"א בתשובות והנהגות‬ ‫ הגרש"ז זצ"ל בהליכות‬,‫ כ"ה באות חיים סי' כז אות יד ובשלמת חיים סי' לב‬15 .‫שלמה‬ .‫ של"ה הק' מצות תפילין עמ' ריא ע"ש הטעם לזה‬16

To organize a digital slideshow on the halachos of tefillin, haircuts and more for your shul, yeshivah, school, contact: pocketseries@gmail.com

.‫ ט"ז הובא במ"ב סי' מ ס"ק ב כיון שזה צריך הנחתן‬1 7 .‫ בן איש חי פ' חיי שרה‬,'‫ של"ה הק‬1 8 .‫ מ"ב סי' כה ס"ק כז‬,‫ כי ההידוק הוא מצות הקשירה‬19 .‫ מ"ב סי' כה ס"ק כז‬.‫ כיון שצריך לברך עובר לעשיתן‬2 0 .‫ מ"ב סי' כה ס"ק כז עפ"י הפרמ"ג‬21 ."‫ מ"ב סי' כה ס"ק כא "והעולם נכשלין בזה‬2 2

1. How could the brothers even think about killing their own brother, Yosef? ‫לעילוי נשמת‬

‫ר' אליהו בן ר' אברהם הלוי ז"ל‬ ‫ר' חיים יוסף בן ר' יהודה ליב ז"ל‬ ‫מרת צפורה בת יעקב ע"ה‬

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‫פתוח תפתח‬

A PRACTICAL GUIDE TO THE HALACHOS OF COMMUNAL OBLIGATIONS, MITZVAS TZEDAKAH AND MA’ASER KESAFIM Excerpts from the sefer Easy Giving / ‫( פתח תפתח את ידך‬which includes extensive notes and comprehensive halachic sources), authored by Eli Katz and Emanuel Meyer and available from sefarim shops in NW London. tzedakah

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Mar14 COVER

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11/04/2014

16:18

HALACHAH CHARITY

Easy Givin g – ‫את ידך‬

In Section A, we clarified the obligation to support the essential communal infrastructure and its precedence over mitzvas tzedakah. In Section B, we focused on the mitzvah min haTorah of tzedakah, its exclusive purpose to financially support aniyim / poor people and the prohibitions related to tzedakah including the obligation not to ignore the requests of an ani. In Section C, we discuss the laws relating to the custom of ma’aser kesafim - donating 10%-20% of your income, starting with the two primary sources and the ma’aser kesafim calculations including gifts, capital gains, pension and social security benefits.

Section C - Ma’aser Kesafim

Chapter 3 - Income and Profits A

b. The amount of tax reclaimed by you through your UK tax return, whether received as a tax refund, or as a reduction in your tax liability, is considered as your additional income, and thus that amount is liable to ma’aser kesafim.

UK CHARITY TAX RECLAIMS.

1. Current tax regulations in the UK enable you to receive a tax refund on donations to charity. This refund is divided into two categories, a basic rate tax reclaim and a higher rate tax reclaim. The example below is based on UK tax law as of April 2014.

2. Basic rate tax reclaim: a. A basic rate tax reclaim enables a charity to reclaim from HMRC 25% of a net donation, so long as the benefactor has paid that amount in taxes. For example, if you have donated £1,000 to Achisomoch, then Achisomoch can reclaim an additional £250 from HMRC, as long as you have paid at least £250 in taxes for that year. b. According to some opinions, the amount of tax reclaimed by your charity company on your donations is considered part of your income, just that instead of coming directly to you it goes into your charity account. Therefore, all this repayment can be considered as part of your ma’aser kesafim donation to tzedakah.

The following example will illustrate these calculations: Gross income: £100,000 Net income after 40% tax: £60,000 Ma’aser kesafim liability, for example, 10% of £60,000: £6,000 Cheque to Achisomoch of the £6,000 liability: £4,800 Achisomoch then reclaims the basic rate tax of £1,200, which is 20% of your gross donation of £6,000. Therefore your Achisomoch balance is now £6,000, which represents the full 10% ma’aser liability of your £60,000 net income. If you are a 40% higher rate taxpayer, you are also able to reclaim from HMRC £1,200 (20% of the gross donation of £6,000). Or if you are a 45% higher rate taxpayer, then you are able to reclaim from HMRC £1,500 (25% of the gross donation of £6,000).

c. Thus, when separating your ma’aser kesafim, you can pay only 80% of that liability to the charity company, as the remaining 20% outstanding of your ma’aser kesafim is reclaimed by the charity company and paid into your account.

5. Since we consider that HMRC has now repaid you £2,400, £1,200 to Achisomoch (for the basic rate tax rebate), and £1,200 in your reduced tax liability, therefore you must donate an additional £240, representing the 10% ma’aser kesafim liability on this new income.

d. Furthermore, you are liable to separate ma’aser kesafim on the amount of tax reclaimed by your charity company on your donations, since it is considered as your additional income. See the example below 4 which will clarify what has just been said.

6. However, according to other opinions, the basic rate tax rebate from HMRC to the charity company is not considered as your income. Therefore:

3. Higher rate tax reclaim a. A higher rate tax payer, can reclaim for his own personal use 20% (or 25% for the highest tax bracket) of his gross donation. This refund is in addition to the basic rate tax refund claimed by the charity.

??Quiz Time

a. it is not part of your ma’aser kesafim, and thus you would need to donate the full £6,000 in the above example, rather than 80% at £4,800. b. it is not considered as part of your income liable to ma’aser kesafim, and thus you would not need to separate additional ma’aser kesafim on the basic rate rebate. To Be Continued ....

2. Who took Yosef out of the pit (37:28)?

Answers can be found on back page | livingwithmitzvos.com

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PARSHAH

Rabbi Zvi Gefen Aish UK

In this week’s parshah we have a number of examples of spiritual tests and we see that the Torah looks at these events very differently from the way we do. We read about the nisayon of Yosef Hatzaddik with the wife of Potiphar. We learn how severe the test was from Chazal: The passuk says “The sea saw and split”. The Midrash says, “What did the sea see? It saw the aron of Yosef.” Chazal are saying that Krias Yam Suf, the splitting of the sea, happened in the merit of Yosef’s triumphing over his test. Chazal teach us that Yosef overcoming the nisayon, the test, and running away, was so difficult, so against the nature of a person that it was the catalyst for Krias Yam Suf - the ultimate shelo k’derech hateva (outside the natural order) occurrence. So how was he able to overcome this test? The Gemara famously says in Sotah that Yaakov Avinu came to Yosef in a vision and said, “You should know that there are 12 stones on the breast plate of the Kohen Gadol for the 12 Shevatim. Every stone is a different colour, corresponding to the colour of the flag of each shevet. One of these stones is Yosef. Do you want it to say that you were an immoral person?” It’s surprising that this is what Yaakov had to tell Yosef. Couldn’t he have just told him, “What are you doing? It’s not allowed, banned in our society?” It wasn’t enough for Yaakov to come to Yosef in a vision and caution him not to do the wrong thing. Yaakov Avinu was telling Yosef that every tribe has a different purpose, and Yosef’s purpose in the world was holiness, kedushah. “This is not just a local event,” Yaakov was telling him. “There’s a lot more at stake here. What’s at stake is the entire essence of Yosef.” Without invoking that, he could not have convinced Yosef to overcome the test. I always wondered if we could trace back the lesson that Yaakov taught Yosef to any earlier incident. Where was he taught this lesson? This year I received this beautiful vort said by Rabbi Levin (assistant rabbi at Aish Kodesh, USA) In parshas Vayetze, Yaakov is on his way to his uncle’s house. As he travels, Yaakov falls asleep in the place where the Temple would be built While sleeping he dreams of angels ascending and descending a ladder which was set with its foot on the Earth and its top reaching to the Heavens. What message is Hashem giving Yaakov at this delicate, sensitive moment of his life? Each one of us has probably felt the same feeling at some point in our life. Some of us might be feeling it right now - a feeling of darkness and

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loneliness. Perhaps we are struggling with an unsuccessful business, no place to turn, no place to look. We might feel this in a relationship, a feeling of loneliness or abandonment. When Yaakov wakes up, he makes an interesting comment. “And Yaakov said “achen” - surely Hashem exists in this very place, but I was unaware.” The Artscroll Chumash defines the word “achen” to mean “surely”. However, there is another understanding of the word ”achen”. Not in the simple meaning, but in the hint behind this word, concealed within each letter of the word “achen”. Rav Shimshon Ostropoli explains that the word ”achen” is actually an acronym. Yaakov was sleeping at the place where the Beis Hamikdash would be built. He was lying directly below Hashem’s Throne of Glory, beneath the very legs that upheld the kisei hakavod. In the book of Yechezkel it explains that on Hashem’s throne there are four faces. One of a lion (aryeh), one of a keruv (one of the keruvim), the third the image of an eagle, a nesher and the fourth is a picture of Yaakov, the face of the Jewish people. Yaakov was saying “achen” I always knew that these three creatures (the Aryeh, Keruv and Nesher) were on the throne but “anochi” me as well, (the yud representing Yaakov) lo yodaat “I never knew was a part of the throne.” He didn’t realize that he himself was the fourth leg. In this moment he realises his own worth. Hashem was showing Yaakov Avinu how much potential he had. He showed him the tremendous heights that he could reach. Yaakov says, “I didn’t realize my actions have ripple effects in the World Above.” The truth is, if you look at Gemara Chagigah which records the four legs of the Kisei Hakavod, it does not say that Yaakov is the fourth leg but rather that the fourth leg is Adam – any person. Each one of us has our image imprinted on that fourth leg. Each one of us should see ourselves imprinted on the Kisei Hakavod. This is both a daunting realization and an empowering message. We have the ability to shake the world above and make waves in Heaven. We have to internalize how powerful our actions are and how high they can reach. If we can just take this idea to heart and realize how far reaching our speech, our thoughts, our actions can be, it will drive us to do only good. Rabbi Tzaddok HaKohen says that part of the mitzvah of emunah is that just as a person needs to believe in Hashem, so too do they need to believe in themself. We need to be confident in ourselves, confident in our actions - how we act really does make a difference. Hashem is counting on us to bring Moshiach.

3. Whose is the only birthday mentioned in the Torah and what happened then?

‫לעלוי נשמת‬

‫שרה בת ר' בערל ע"ה‬ ‫נלב''ע כ'א חשון תשמ"ו‬ ‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬

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Rabbi Shimmy Miller Rebbe at Manchester Mesivta

When viewing Yaakov’s life it seems it was one full of suffering, trials, tribulations and pain. Chazal in fact divide these incidents into four main tests: Eisav’s pursuing him after ‘stealing’ his brachah, his having to deal and contend with all the deception in the house of Lavan (something totally antithetical to his way of life), the awful episode with Dina in Shechem and finally believing for many years that he had lost his beloved son Yosef. We are told that each of these ordeals corresponds to one of the four exiles that the Jewish people have been through, which means that our Galus, Galus Edom/Rome, is the one that matches with the suffering Yaakov had to endure when thinking that Yosef had been killed. If that is the case, then what are we to learn from this? What lessons can we glean from the knowledge of that period in Yaakov’s life, whilst in that very exile which it parallels? And how indeed does one relate to the other? Out of all Yaakov’s adversities, the longest and perhaps hardest was the one he faced with the perceived demise of Yosef. Not only did he lose his most cherished child, with whom he shared a special bond, but he was the one who seemingly brought it upon himself after Yosef followed

his instructions to go and ascertain the welfare of his brothers. Can one imagine the torture that was inflicted on him, thinking that he was in fact the one who was culpable for this tragedy? This is one facet of this trial that surely caused Yaakov tremendous anguish. But added to all this was the final element of his heartache which was that, as he perceived it, there would be no end to this pain. It was not something that could end, nor dissipate, death is final and unremitting. And due to it being based on erroneous facts it was a grief in which there could never be any genuine closure for Yaakov. This is what we have to understand about the Exile we are now experiencing. It has been impossibly long and impossibly painful, and it is all too easy to give up hope of it ever ending. Deep down we know that we are the only ones to blame for the terrible calamities that have befallen us and for its continued existence. The Jewish people have been expelled, tortured, and massacred for centuries and there are those who may lose faith in a final redemption. But if we understand that this is how it was meant to be, an exact parallel to the anguish that Yaakov went through with his adversity, perhaps we can live through all the suffering and sorrow of this painful Exile with the knowledge that, just like Yaakov’s reunion with Yosef, there will be an end, no matter how impossible it seems, and we too will be reunited with our Father’s loving embrace. May we all merit to see Moshiach this Shabbos.

A PERSON SHOULD BE WILLING TO GIVE UP ALL HIS TOMORROWS FOR ONE TODAY SO THAT HE DOESN’T END UP WASTING ALL HIS TODAYS ON ONE TOMORROW

Rabbi Yonasan Roodyn Aish UK

“Peace unto you, son of Levi,” the Moshiach replied.

The Gemara in Sanhedrin 98a relates a remarkable story that is relevant to every day of our lives.

“When will my Master appear?” Rabbi Yehoshua inquired. “Today! Even today...” the Moshiach replied.

Once, Rabbi Yehoshua met Eliyahu Hanavi entering the cave of Shimon bar Yochai. Rabbi Yehoshua ben Levi asked the Prophet, “When will the Moshiach come?” For Eliyahu Hanavi is the one who will announce the coming of the Moshiach. Eliyahu replied, “You should ask that question of the Moshiach himself.” Having learned from Eliyahu where the Moshiach could be found, Rabbi Yehoshua ben Levi set out for that place and met him. This was their conversation: “Peace unto you, Master and Teacher,” Rabbi Yehoshua greeted the Moshiach.

MUSSAR

MILLER’S MUSINGS VAYEISHEV

EMUNAH

Full of happiness and joy, Rabbi Yehoshua ben Levi returned to Eliyahu and told him what the Moshiach had said. Thereupon Eliyahu explained to Rabbi Yehoshua that the Moshiach was speaking of the word “today” mentioned in our verse: “Today - if you will hearken to my voice.” This Gemara has such a powerful message for us, as the Mishnah says in Pirkei Avos, ‘If not now, when?’ All too often we push off opportunities that come our way thinking that there will be time tomorrow. Tomorrow never comes, and these opportunities may never return. As the Alter of Novardok once said, “A person should be willing to give up all his tomorrows for one today so that he doesn’t end up wasting all his todays on one tomorrow.”