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| י' כסלו תשע”ז | פרשת ויצא10TH DECEMBER 2016 Shabbos Times
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לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה
Yaakov & Leah Rabbi Ilan Halberstadt | Rov, Nefesh HaTorah, Edgware ""וירא ה' כי שנואה לאה ויפתח את רחמה ורחל עקרה
“And Hashem saw that Leah was hated and he opened her womb and Rachel was barren.” Here we have a most difficult pasuk to understand. How can it be that Leah is hated? We are talking about the great Yaakov Avinu, how could it say that he hated his wife? The previous pasuk says ויאהב גם את רחל מלאה “And he loved Rachel more than Leah” so that means he loved Leah as well, except his love for Rachel was greater. So how do we understand that Leah was hated? They have a child and she calls him Reuven. Why?
כי אמרה כי ראה ה' בעניי כי עתה יאהבני אישי “For she said Hashem has seen my affliction and now my husband will love me.” So central is this issue of Yaakov’s relationship to Leah that she even calls her son this name after their sholom bayis?! How do we understand this? In case you were not convinced that this is a big issue why does she call the next son Shimon…?
ותאמר כי שמע ה' כי שנואה אנכי ויתן לי גם את זה ותקרא שמו שמעון “And she says because Hashem has heard that I am hated and He has given me also this one and she calls him Shimon.” Again she calls him after her connection to Yaakov but here the language is stronger “He has heard that I am hated.”
Finally they have a third child…
ותאמר עתה הפעם ילוה אישי אלי כי ילדתי לו שלשה בנים על כן קרא שמו לוי “And she says and now this time my husband will accompany me for I have borne to him three sons therefore his name shall be called Levi.” After the third son Yaakov now has to accompany her therefore he is called Levi -“accompany.” Now Baruch Hashem all is ok. What is the meaning of all these names? How do we understand this most difficult parsha? In Parshas Toldos we are told that Yitzchak loved Eisav. Now it is clear that Yitzchak also loved Yaakov – of course he would, Yaakov is a tzaddik, so what does the pasuk mean? The Zohar on Parshas Toldos (137B) explains that “each type loves its type and is drawn after it.” Yitchak was middas hadin and Eisav was also middas hadin. Therefore when it says that Yitzchak loved Eisav it was not to the exclusion of Yaakov but rather it is telling you that Yitchak and Eisav were from the same side, middas hadin. Using this Zohar we can begin to explain our Parsha. When it says that Yaakov loved Rachel it means they were suited for each other. Rachel was the bas zug (soul mate) of Yaakov. The medrash tells us, CONTINUED ON PAGE 6
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Sedra Summary ÂÂ Yaakov’s Dream on Har Hamoriah ÂÂ Tefilas Maariv ÂÂ Lovon runs to greet Yaakov, “hugs” & “kisses” him ÂÂ Yaakov arranges “signs” with Rochel ÂÂ The birth of the twelve tribes
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Rabbi Zev Leff | Rav of Moshav Matityahu Not like Avraham who called it [the Beis Hamikdash] “mountain,” and not like Yitzchak who called it “field,” but rather like Yaakov who called it “house. . .” (PESACHIM 88A). Rambam in the beginning of Hilchos Beis HaBechirah lists three functions of the Beis Hamikdash: (1) to be a bayis LaHashemliterally, God’s house; (2) to be the place where sacrifices will be offered; and (3) to be the place to which the Jewish people will ascend three times yearly to celebrate the Festivals. The Beis Hamikdash serves as a mountain (har), a place to ascend to, to look up to, a place that inspires one to feel that he is in the shadow of the Shechinah, the Divine Presence. That is the function of the Beis Hamikdash emphasized by Avraham Avinu “Har Hashem yera’eh” - “the mountain upon which God will be seen” and from which the Jewish people will be observed by God. This refers to the first Beis Hamikdash, on which the Shechinah devolved and which made a profound impression on those who stood in its shadow. Yitzchak emphasized the second function of the Beis Hamikdash by calling it “field (sadeh),” a place for growth and development, an environment conducive to bringing out all man’s various emotions and expressing them in Hashem’s service. This was the essence of the second Beis Hamikdash, which lacked the full measure of Shechinah, but which still served as a place for prayer and the bringing of the sacrifices. It was left to Yaakov Avinu, however, to perceive the all-encompassing nature of the Beis Hamikdash as the House of God. Yaakov clearly knew the place of the future Mikdash as one where his forefathers prayed. That is why he returned after having passed by on his way to Charan. Nevertheless after awakening from his dream, he exclaimed, “... verily God is in this place and I did not know it...How awesome is this place. This is none other than God’s House, and this is the Gateway to Heaven”. (BEREISHIS 28:16-17). Although he knew of the distinction of this site as a mountain and a field,
its significance as a house, which he perceived at that moment, overshadowed either of those designations. That designation applies to the third Beis Hamikdash, which will be eternal and influence the entire world. Yaakov perceived this aspect of the Beis Hamikdash as he was ready to descend into galus, where his children would be as the dust of the earth, trod upon by all the nations of the world, yet, at the same time, a source of inspiration and blessing to the entire world. In galus the concept of Beis Hashem would be embodied in the House of Prayer, House of Study, and the Jewish Home. These three would preserve the Jewish people in galus and enable them to return to Eretz Yisrael and receive the ultimate Beis Hashem, the third Temple. To appreciate the precise function of the Beis Hashem, we must understand what a house is. A house is basically four walls, a door, and perhaps a window. The four walls serve three functions. First, they create an interior area, a private inner domain, separated from the public domain. The Jewish home must create an environment of Jewish values and morals, an inner sanctum of spirituality that serves as the foundation of Torah learning and observance. Secondly, the walls form a partition that encompass and unite all the individuals who occupy this inner area. Shalom bayis refers to the perfect harmony that the home engenders, where each individual feels himself part of a unit that must function together-each using their unique talents for a common goal. And finally, the walls of the house serve as buffers against destructive foreign influences, hostile to Torah values. Once the inner area is infused with sanctity and purpose, then the light from the inside
PARSHAH
The Jewish Home
can be projected from the windows, and the intense sanctity of this home environment can be exposed to the outside world There are several mitzvos that apply specifically to a house. The mitzvah of Shabbos lights symbolizes the sanctity that the house must engender and the enlightenment of Torah values and ethics. In addition, the Shabbos lights symbolize the harmony that is produced when each member takes care not to step on others in the darkness of ignorance and selfishness. The mezuzah and ma’akeh (guardrail) represent the protection the house offers from the physical and spiritual dangers of the outside world. Bedikas chametz (checking for chametz prior to Pesach) teaches us that we must from time to time check to see if foreign influences have succeeded in invading the house and remove them. Lastly, the mitzvah of Chanukah lights placed outside the door or in the window symbolizes the influence that the Jewish home can have on the outside world. The letters of the word bais itself hint to its function. Bais represents binah, understanding - understanding of what to let in and what to keep outside. Yud is a letter of holiness, but it also represents the unity of all the separate integers that unite to form one unit of ten. The yud represents the holiness that pervades the home when all of the individuals unite in service of Hashem with a common goal. And finally, the sof is a sign - a sign to the outside world of the Jewish home’s influence on the entire world. It is significant that the parashah that depicts Yaakov’s first galus deals primarily with our Mothers. The woman is the akeres habayis, and more specifically the essence of the bayis itself (SHABBOS 118B). To survive in galus and prepare for the Bayis Hagadol Vehakadosh - the Third Temple - we must strengthen our public houses, shuls, study houses, as well as our individual homes, to reflect the ultimate functions of that future house of God.
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Rashi (28:11) brings that Yaakov did not sleep for fourteen years while learning in the Yeshiva of Shem ViEiver. How is this possible as the Gemora Nedorim (15a) says that someone who swears not to sleep for three days gets lashes immediately since it is impossible to do?
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she had understood from the gift of Yehuda which demanded a new perspective on gratitude and her pronouncement that followed.
"'"ותהר עוד ותלד בן ותאמר הפעם אודה את ד
“She conceived again, and bore a son and declared, “This time let me gratefully praise Hashem.” (BEREISHIS, 29: 35) Leah had already been blessed with three sons yet she had not named any of those first three with a reference in their names to gratitude to Hashem. Her fourth son is born and only then does Leah deem it appropriate to declare her thanks to Hashem and indeed, to give her son a name that expresses and records this praise and gratitude to the Master of the World.
Leah had previously made a simple and logical calculation: 4 (wives) x 3 (sons) = twelve. It would be expected for her, Rochel, Bilhah and Zilpah each to give birth to their ‘fair share’ of the bounty of Yaakov’s tribes, three per mother. When she gave birth to Yehuda, her fourth son, it destroyed her assumption that life’s blessings are distributed on a ‘fair’ and equal basis. Once digested, Leah was forced to re-evaluate her own and indeed mankind’s understanding of when and why communication of appreciation is due.
only be offered once a recipient has received more than he or she was expecting to receive? This question, I believe, is strengthened when one considers the Gemora in Brochos (7B) that says as follows:
אמר ר״י משום ר״ש בן יוחי מיום שברא הקב״ה את עולמו לא היה אדם שהודה להקב״ה עד שבאתה לאה והודתו :שנאמר הפעם אודה את ה׳ R’ Yochanan in the name of R’ Shimon ben Yochai said: From the day G-d created his world, nobody had thanked Him until the arrival of Leah who did so, as it says “This time let me gratefully praise Hashem”.
Why is this? Rashi in the previous verse tells us that the Matriarchs were prophetesses and knew that Yaakov Avinu was destined to have twelve tribes descended from him, to be borne from his four wives. On this verse, Rashi explains the reason why Leah thanks Hashem is because she had assumed that the twelve sons would be born equally between Yaakov’s four wives, three sons to each wife. After the birth of Yehuda, her fourth son, she reasoned that she has now given birth to more than her ‘portion’ and it is therefore incumbent upon her to announce her thanks to Hashem.
With Yehuda’s birth, Leah had learnt the lesson that ‘life isn’t fair’; anything we receive is not because it is coming to us, neither for good nor bad. It is not for us to decide or dictate what is to be considered basics and what is a bonus. Everything is meted out by Hashem according to his Divine plan, of which we are not aware. Hence, Leah’s declaration of gratitude upon the birth of her fourth son was not merely in recognition of this simcha; rather now that she was aware that what she had received until now was regardless of human calculation, she realised that she had never properly thanked Hashem. Leah then taught this lesson to the world by naming Yehuda so.
Are we really to understand that no single individual who preceded Leah - including Avrohom, Yitzchok, Yaakov, Soroh and Rivka – had thanked Hashem? Surely something deeper lies in Rashi’s explanation to our verse as well as the above gemora and I would like to suggest as follows: It is not conceivable that Leah had not thanked Hashem for her first three sons, nor that she was the first person in mankind to thank Hashem. However, there is a lesson that
What does Rashi mean? Are we to derive from Leah’s experience that gratitude must
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ANSWERS 1. Perhaps it is like the Gemora in Sukka
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Yaakov never tasted a full sleep going to bed but rather only dozed off for short time periods. Perhaps this is also like the sleep of Dovid described as “shisin nishmin“. 2. There are three reasons why Rochel stole the terfoim: 1) Rashi brings to stop her father worshipping idols. 2) To stop him being able to find out where they were fleeing to and stop giving him advice. 3) Rabbeinu Bechai in the name of Rabbeinu Chananel that when Lavan
realized his “god” was powerless to stop being stolen he would do teshuva.
shepherd was Rochel since she was still a minor not fit for marriage.
3. Perhaps the idea is since this dream refers to the spiritual realm and something so deep that it cannot be adequately described in words!
5. Rabbeinu Bechai (29:11) says that either she was very young (five years old) so therefore such a kiss was to be interpreted as friendship as opposed to love, or he kissed her on the head or shoulder.
4. Lavan at that time did not have any sons. It was only later in the merit of Yaakov did he have (SEE RASHI, 30:27). We find that Leah was very sad and presumably she was sick and not very well and therefore Rochel was chosen for the job. Rabbeinu Bechai (29:11) says that since a shepherd was in danger of being attacked by people therefore the
6. Rabbeinu Bechai (29:15) answers that at that time Rochel was five years old. Yaakov only wanted to marry her when she was twelve years and old, from the time she was able to have children (even though he could have married her from three years old like Rivka).
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Why did Rochel steal the terofim (type of idol)?
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PARSHAH
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Before one of his trips to America, fundraising on behalf of the Mir Yeshivah, the beloved Rosh Yeshivah, R’ Nosson Tzvi Finkel זצ"ל, approached a certain kollel member and asked if he could possibly drive him to Bnei Brak that day in order to receive a blessing from the Ponovezher Rosh Yeshivah, R’ Eliezer Menachem Mann Schach זצ"ל, as he was wont to do quite often before traveling abroad. Of course, the yungerman was excited and jumped at the opportunity to drive his Rosh Yeshivah. He also happened to mention to a certain friend of his - a bochur learning in an entirely different yeshivah - that he was going to Bnei Brak that day with R’ Nosson Tzvi, and his friend begged him to take him along on what was to be undoubtedly a memorable meeting between two gedolei hador. Ten minutes before they were to set out for Bnei Brak, as the yungerman pulled his tiny Israeli car up to the Mir Rosh Yeshivah’s home, he saw another of the Mir Roshei Yeshivah, R’ Aryeh Finkel Shlit’a, hurrying toward the home. He walked right up to the car and said, “I heard that you will be driving the Rosh Yeshivah to see Rav Schach, and I was wondering if I could come along as well.” Well, why not, as long as there was room, it would be an even greater honour for the driver now that he had two Roshei Yeshivah in the car.
grew exponentially, he immediately invited R’ Aryeh Finkel to take the front seat, since he was the oldest of all those present. Then, without the slightest hint of a complaint, R’ Nosson Tzvi climbed into the backseat and moved over to the middle to make room for the other two passengers to join him, one on each side. With R’ Binyamin Carlebach on one side, a young bochur from Brisk on the other side, and the Mir Rosh Yeshivah literally sandwiched between them, they drove for the next forty five minutes from Yerushalayim to the home of Rav Schach in Bnei Brak.
Another two minutes went by and suddenly they noticed a man running down the street headed right for the home of R’ Nosson Tzvi. Stopping in front of the car, R’ Binyamin Carlebach Shlit’a, another of the distinguished Roshei Yeshivah of Mir, motioned to the driver that he would like to ask him a question. “Do you think it’s possible for me to come along with you to Rav Schach?” asked R’ Binyamin. “I heard that you were taking the Rosh Yeshivah and I would love to come along.” Well, now it would definitely be a tight squeeze in the tiny European automobile - there were three Roshei Yeshivah, the driver and his lucky friend - but he said that they can try to make it work.
After they had concluded the visit with Rav Schach, R’ Nosson Tzvi asked the driver if he would mind making another stop. It turns out that the Manchester Rosh Yeshivah, R’ Yehudah Zev Segal זצ"לwas in Bnei Brak, and R’ Nosson Tzvi wanted to see him and possibly invite him to give a shmuess later that week in the Mir Yeshivah. So, they all got back into the cramped car and drove to the next stop, a few blocks away. After that, R’ Nosson Tzvi made one final request: to take him to the home of a certain widow whom he wished to visit in order to give her a bit of chizuk, and so they all squeezed in once again and drove to her house.
As soon as R’ Nosson Tzvi came out of his house and saw how the traveling party had
While the Rosh Yeshivah was inside, the driver quietly walked over to his friend, the
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As the car approached the bus stop for the 400 bus, the driver slowed down and came to a stop. He waited for a moment, expecting his friend to suddenly open the door and jump out of the car. But he didn’t. Looking into the rearview mirror, he caught his friend’s eye and said calmly, “Nu .... out!” At that point, the Rosh Yeshivah spoke up. “He can’t get out,” he said in his usual slow lilting incantation. “Why ... why not?” asked the driver, confused and at least a bit annoyed at his friend. R’ Nosson Tzvi once again smiled and replied, “Because he is stuck!” With the same wide grin lighting up his face, it was clear that R’ Nosson Tzvi had no intention of loosening his grip on the bochur and in this manner, they drove all the way back to Yerushalayim.
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When R’ Nosson Tzvi got back into the car and took his middle seat in the back, the car drove off and headed towards the city’s exit. A single minute went by before R’ Nosson Tzvi suddenly hooked his arm into the arm of the bochur squeezed in on his side and with his free hand, he clamped down hard on the bochur’s arm. The boy looked stricken for a moment and turned to the Rosh Yeshivah, but R’ Nosson Tzvi was staring straight ahead, with a beatific smile that belied an inner peace and happiness on his face.
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bochur from Brisk, and handed him a few shekels. “Listen, I feel terrible that the Rosh Yeshivah has to sit so cramped in the backseat. Do me a favour, when we pass the 400 bus stop (the bus that travelled between Bnei Brak and Jerusalem), I will stop at the corner and you jump out without saying a word. Use this money and take the bus back, so that the Rosh Yeshivah (who was over six feet tall!) does not have to endure another torturous drive back.” His friend was only too happy to oblige, as he was feeling bad for causing the Rosh Yeshivah to sit so uncomfortably.
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All the dreams in the Torah come together with an interpretation. (Avimelech’s dream was to rebuke him). In Parshas Vayeitsei is the first of seven in the Torah and yet only here does it appear without any interpretation. Why?
PARSHAH
Post Black Friday Reflections Rabbi Raphy Garson Rabbi of Ohr Yisrael Shul, Elstree. Director of Hertfordshire Learning Experience
£6,700,000,000 is a large amount of money. It becomes even bigger when you think that this is the amount that was spent in the UK since Black Friday 25th of November and the following Monday.
one of my members commented to me “they seem so happy, no stresses of material goods, just the very basics and a happy family.” - She was so right!
Consider that in 2015, £114 billion was spent online in 365 days, and the 4 day shopping extravaganza becomes excessive.
Holocaust Survivor Leslie Kleinman also reinforces this point. As a child growing up in the small Romanian village of Ombud, they knew no other world except extreme poverty. On Shabbat he was lucky if he got the foot of a chicken to eat. It was one chicken for the entire Shabbat, to be shared between 8 siblings and his parents. Once the war broke out, Polish refugees made their way to Romania to flee Nazi persecution. Many were invited by his father Dayan Mordechai Kleinman (who sat on the Beit Din of the Satmar Rav). When this happened, he didn’t even get a chicken foot to eat. His possessions consisted of one pair of trousers and one shirt, washed in a frenzy before Shabbat came in.
goal of catching a moving target adds worry upon worry. Indeed as we saw during the mad shopping sprees, people mistakenly think that peace of mind is dependent on external possessions.
Black Friday is the day following Thanksgiving Day in the USA (the fourth Thursday of November). Most major retailers open very early and offer promotional sales. Some shoppers queued in the cold through the night to be first in line. Others got into fights, brawls and arguments over purchases. The scenes of those charging into stores and “grabbing” even towels away from other customers, made me stop and think. Is this Jewish?
Rabbi Simcha Zissel once told the following story: A wise man lived in dire poverty. To save him suffering, the king gave him a large amount of silver and gold. To the king’s amazement, the wise man came the next morning and said: “Here is your gold and silver. Please take it back because I don’t want it.” “Why would you return my gift?” the astonished king asked.
Everyone likes a bargain. Yet Black Friday unleashes something & shows where people’s lives are at. What is important to them? They may already have a 42 inch plasma TV. But if one can be bought at a £40 discount, we “need” another one.
“My master,” replied the wise man, “my entire life I have always had peace. I never pursued wealth and have always been satisfied with the basic necessities of life. Due to my modest demands I have always had more than what I needed. My mind was free to engage in my studies. But yesterday when I took the silver, my mind started worrying about what I would do with the money. Perhaps I should invest in real estate; perhaps I should begin a commercial venture. My mind was in such turmoil that I was unable to sleep. I found myself so preoccupied with the money that no other thoughts entered my mind. Please take the money back. I had more peace of mind before!”
Years ago we learnt the sapient wisdom of Chazal. The Mishna in Pirke Avot (2:7) says, “Marbeh Nechasim Marbeh Daaga”, he who has more possessions has more worries. If we think about it shouldn’t it be the opposite? When you have more possessions shouldn’t you have less to worry about? R’ Yechezkel Landau (Chief Rabbi of Prague, 1755) answers as follows. The Talmud tells us, “Ein Adam Meit V’Chatzi Ta’avotav BiYado”, a person doesn’t die, having acquired half of what he wanted to acquire.
On a recent JRoots Journey to Morocco, I took the group up to a Berber village in the Atlas Mountains. We visited a home originally owned by the Jews, where currently a Berber family now live.
The more possessions you have the more you feel you need. You must then raise the bar to chase down the constantly growing other half. If so, trying to acquire this illusive second half is quite a headache that keeps growing with every success. Inevitably the pressure and your worries about not achieving your
There were 2 small rooms, a tiny kitchen and a room with a table and couch for eating. They own little if anything at all, and make do with the very bare necessities of life. Yet, as
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Yet despite the poverty, he always smiles and says they lived a life filled with love and blissful happiness. Black Friday should remind us that as a Jew, we are supposed to place our main focus on spiritual growth and not worry about material matters. Material goods are needed in this world, but purely for their function as tools for one’s spiritual needs. In conclusion we should remind ourselves of the businessman who made his way from America to the modest city of Radin in order to visit the famed Chafetz Chaim. When the Chafetz Chaim welcomed him in he was amazed to discover that this great man’s home was so barely furnished. He asked the Rabbi, “Where’s your furniture?” The Chafetz Chaim countered with a question, “Where’s yours?” The man answered with wonderment, “Rabbi, I’m a traveller and I’m just passing through!” The Chafetz Chaim retorted, “I too am just passing through” Food for thought - post Black Friday 2016!
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Why did Rochel, the younger girl, and not Leah, the older one, act as Lovon’s shepherd? We come across later the sons of Lovon. Why were they not chosen to be the shepherds?
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Lessons in Real Connection and My Personal Reality
Rabbi Aryeh Lichtman | Menahel Yeshiva & Kollel Toldos Tzvi In this week’s Parsha we find the story of Yaakov’s dream. While Yaakov is sleeping, he sees a ladder rooted in the ground that reaches up into the heavens while angels climb and descend it. Rashi1 tells us that the ladder was lying diagonally, the base was placed in Be’er Sheva and the head over Beis El while the middle of the ladder passed over the place of the Beis Hamikdash in Yerushalayim. Rav Moshe Shternbach2 offers his insight into important lessons to be learned from this episode. When we think of the symbolism of the ladder connecting earth to heaven, we can understand this as relating to our bond to Hashem. This bond is intensified through our prayer and mitzvos which can be understood to be represented in the ladder. We are, as if, the bottom of the ladder, here in this world working at the relationship with our Creator. Our thoughts, words and actions travel heavenward and reach Hashem at the top of the ladder. The middle is the place from where
everything moves up – the Beis Hamikdash. The angels are the consequence of our efforts in this world. When we do well, the angels progress up. Otherwise… This gives us a beautiful visualization of the impact our service has in this world, how much of what we do has a genuine and actual influence on the course of events around us. This interpretation is on a more general, national, level. We can uncover a deep personal message here as well. If we now approach this link between Heaven and Earth from a more
PARSHAH
The Ladder:
individual vantage point, we can interpret the context as it is meant for each of us alone. How is my relationship with my Creator and to my goals and challenges? Each of us is unique, we have distinctive abilities, qualities and adversities – we each have our own place on a rung of this ladder of connection. The extra symbolism of the sloping ladder is to remind us not to be distracted by everyone else’s reality. While climbing MY ladder, I can look straight up to Heaven for support. I will not be unsettled by those ahead of me, for there is no one else in between. I can also look straight down and appreciate how far I have come, to take strength in the fruits of my labour, but I will not be side-tracked or become complacent by those still behind me. I should look ahead and behind to be inspired or to support others, but not to be thrown off by comparison, jealousy or despair. Hashem prepares each one of us for our exclusive job and it is our honour to try and stay true to fulfilling this Holy Mission.
1 28, 17 2 Taam V’Daas pg קלה
CONTINUED FROM PAGE 1 • “YAAKOV & LEAH” BY RABBI ILAN HALBERSTADT
everyone knew that there were two daughters to Lavan and two sons to Rivka. Rachel was destined for Yaakov and Leah for Eisav. That’s why Leah’s eyes were tender because she constantly cried about having to marry Eisav. When Eisav sells the bechora to Yaakov, Yaakov now has another job in the world. Not only does he have to fulfil his own task of Yoshev Oholim - learning Torah and furthering his spiritual ascent but he must also achieve what Eisav should have - battling and overcoming the challenges of this world. He has to fulfill his purpose and the original purpose of Eisav. He therefore has to marry both sisters, his own destined Rachel and now in addition, Leah, in place of Eisav. But he is still Yaakov and his neshama doesn’t fit with Leah. That’s what it means when the pasuk says “she was hated.” It means their
neshomos were not fully connected. There was not, chas vsholom, anything wrong in their relationship. Their interactions were harmonious and perfect, they were tzaddikim. The Torah is speaking on the deepest level about the root of their neshomos. Since their neshomos were from different sides and she should have been for Eisav it didn’t fit and as explained by the Zohar this is called “hate”. This is why it says… “And Hashem saw that Leah was hated” It was only seen to Hashem who knows the roots of the neshama. Leah knows this and calls her first son Reuven convinced now that the gap between their neshomos has been closed. But there was still a gap. The next son she names Shimon –“Hashem has heard my affliction” the pain that Leah, the spiritual giant that she was, was still aware of the gap.
Finally after a third child “My husband will accompany me, therefore He called him Levi.” He is Hashem (see Rashi) who testifies that the gap between their neshomos had been closed. By now Yaakov had completely mastered that Eisav side of himself and was totally at one with Leah, their souls had fused. The Torah is speaking on the deepest level. This is only scratching the surface of a much broader topic which also relates to why Leah had to “pretend” she was Rachel in order to get married. This is beyond the scope of this forum. I only mention this idea, which needs further elaboration, so that we don’t misread this story as some sort of problem in marriage. These were great people on a level beyond anything we could imagine. The Torah is not a story book, it must not be learnt superficially. We must always look deeper at the stories of our great Avos and Imahos.
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5. How could Yaakov kiss Rochel when seeing her even before explaining who he was?
Dayan Aron Yehuda Rosenberg
PARSHAH
Multiple Damage Car Crash Kollel Netzach Yisroel and Beis Hava'ad
One morning, Yitzchok was driving his kids to school during the usual morning traffic. Alongside him in the parallel lane was an impatient, careless driver who wanted to proceed ahead of the traffic at any cost. Without any prior indication, the reckless driver swerved and cut into Yitzchok’s lane immediately ahead of him. Yitzchok responded instantly, slamming on the brakes, and thankfully avoided a major accident. His car bodywork, however, was not so fortunate, and suffered a nasty dent. Yossi, the driver from the car in front, was
£250, the cost of fixing one bumper, and the
more of a ‘mentch’ than his driving suggested,
second person should pay the remaining £150.
and, stopping his car, agreed to pay for the damage, leaving his details so that he could be contacted once Yitzchok had a quote.
The Shulchan Aruch paskens
(C.M. 387, 1)
that damage is assessed by evaluating the worth of the item before and after the damage,
to pay the cost based on the time the item actually gets fixed, whether more or less. If the obligation is to pay the cost of the time of fixing, the only way that both would be liable to pay £250 would be if Yitzchok told each of them independently that so far as either are concerned, he does not intend to fix both sides, but only the side that that person damaged. This would seem incorrect because assuming that the car has not decreased its sale value, the reason the Halacha requires them to pay for the damage is since it is understood that he does in fact want to get it fixed. It is equally logical that one wants to fix both sides, and therefore he cannot charge each one separately £250.
Yitzchok intended to take his car to the
and calculating the difference. (It is in fact
mechanic later on in the day, not realizing that
reported in the name of the Brisker Rav that if
The alternative outcome, according to this opinion, would seem that they should each
things were about to go from bad to worse. As
someone were to slightly damage an expensive
he headed to his car after Mincha, he noticed
item, for example, a brick of a house, he would
pay £200 because that is the cost of fixing
a group of people gathered around it. His
not have to pay if this would not reflect on the
shared equally.
neighbour, Moshe, had just accidently dented
market sale price.)
the bumper of his car, only this time, on the other side. Moshe, too, agreed to pay for the damage he had caused.
However according to the opinion that one (IBID. AND 95 S.K. 18)
is obligated to pay the cost of fixing at the time
concludes that we only calculate in this manner
of the damage itself, at the time that Yossi
However, the Shach
with something that is intended for sale, but
damaged the car the price was £250 to fix the
Yitzchok finally went to his local mechanic
something that would generally be fixed, not
damage. Moshe could therefore argue that if
to assess the damage. The mechanic looked
sold, requires the liable party to pay the cost
the Halacha is like this opinion, once Yossi
at the damage and said that each bumper
of repairs. The Chazon Ish brings many proofs
has to pay £250, he only added damage worth
would cost £250 to fix, but if he had them both
to this, and therefore the accepted ruling is to
£150. This leaves an interesting predicament.
fixed by him, he would give him a deal of £400.
pay the price of fixing the damage even if the
We can’t charge Yossi more than £200 because
Yitzchok’s first instinct was that perhaps he
market price has not gone down.
of the opinion that one pays the cost of the
could charge Yossi and Moshe £250 each, and, as compensation for the hassle he had been put through, pocket the excess £100 change for himself.
The Chazon Ish (BAVA KAMMAH 6) highlights another
machlokes
between
the
Shitah
Mekubetzes and the Shach whether the obligation is for the liable party to pay for
Is this permissible, and if not, how
the fixing, or to actually get it fixed himself.
according to Halacha should the change
The Chazon Ish explains that the difference
be split?
between these two opinions is if the price of
Let us explore a number of possibilities. It’s possible that since it seems that they both caused equal damage they should split the cost half each: £200 – Yossi, £200 - Moshe. Another possibility is to charge the first person
fixing at the time of the damage was different
time of fixing (400/2). On the other hand, we can’t charge Moshe more than £150 because of the other opinion. Ironically, it may turn out that Yitzchok would have to pay £50 from his own pocket. (Although this may not be the outcome in Beis Din, since every case varies, I have attempted to show how complex such a simple sounding sha’aleh may be.)
to the time when the item was actually fixed.
Dayan Rosenberg answers Sha’alos for
If one’s obligation is to pay for the damage, it
Beis Hava’ad, an international Beis Din for
is obviously only dependant on the cost at the
monetary matters, based in Lakewood. He
time of the damage. If, however, the obligation
currently lives in London and can be contacted
is to fix the damage, then one would have
at askthedayan@gmail.com.
OGR Stock Denton LLP Winston House 349 Regents Park Road London N3 1DH T: +44 (0)20 8349 0321 www.ogrstockdenton.com
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6. Why did Yaakov when asked what he was willing to do for marriage to Rochel, volunteer to work for seven years? Why not offer less?
7
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Rabbi Moshe Donnebaum
PARSHAH
Rav, Heichal Hatorah, Melbourne, Australia
Parental Prayers
One of Ben Gurion’s ministers and avid followers was Zelman Aron. He served as the Education Minister in Ben Gurion’s cabinet. Although the Arons were unfortunately not shomer Torah umitzvos, they nevertheless merited to have very special frum grandchildren. Standing out above the rest was Reb Boruch Heimann, a Talmid Chochom of note, he was involved in the establishment and running of many Torah institutions throughout Eretz Yisroel. Traditional Jews as they were, Mrs Aron lit Shabbos candles every Friday evening, articulating a short prayer on behalf of her children which she probably witnessed from her mother or grandmother. Her husband’s broad admiration for the Israeli Prime Minister rubbed off on her, and during the Shabbos candle lighting ceremony she requested that her children grow up to be the likes of Ben Gurion!
In October 1952, following Ben Gurion’s historical meeting with the revered Godol Hador, the Chazon Ish, he commented to his aides on the Chazon Ish’s holy appearance and angelic look. Zelman Aron was among those who witnessed Ben Gurion’s exhilaration and heard the remarks of the ‘angelic’ person. At home he passed on this information to his wife, who was equally inspired by what she had heard about the Chazon Ish. From then on she amended her Friday night’s candle lighting prayer. She no longer davened for her decedents to emulate the Prime Minister, rather they should grow to be like the great Chazon Ish. Being a secular Jew she did not really know what she was in for, nevertheless Hashem answered the genuine cry of a “yiddishe mame”. The reward of long life למען יאריכון ימיךis juxtaposed to the mitzvah of honouring one’s parents. However, grammatically the phrase should have read “ למען יאריכו ימיךso that you shall live long” connoting that Hashem shall grant you long life. The word יאריכוןwith the extra ‘nun’ implies that they (the parents) will lengthen your lives which clarification. How do parents impact on the longevity of their children? Following the “showdown” of Yaakov and Lavan, Lavan took leave of his daughters and their families where he “kissed them and blessed them” (32:1). It would seem that the brocho of a rosho the like of Lavan would have little effect if any, so why did the Torah bother to mention this triviality. Why make a mention of a useless brocho? The S’forno (IBID) explains that the Torah is
revealing the force and potency of a brocho of a parent. Notwithstanding the wickedness of Lavan, he nonetheless was their father, and the brocho of a parent has immense power. This is due to the fact that the parent wants the ultimate good for their children and as a result their prayers and blessings are uttered from the depth of their soul. Hence the potency of the brocho.
Melbourne
Accordingly, Rav Yitzchok Zilberstein shlit”a resolves the extra ‘nun’ in the word יאריכון. Honouring one’s parents will arouse their love to their child to even a higher level, where their prayers on behalf of their child’s welfare will be uttered with true emotion and fervour, which will no doubt have an effect on the child’s wellbeing. Hence the parents through their heartfelt prayers contribute to prolonging the life of their child. There is a well-known tefilla composed by the Shlo Hakodosh for parents to recite on behalf of their children. Customarily this is to be said on Erev Rosh Chodesh Sivon, but it may be said at any time. The Chazon Ish also composed a tefilla which may be inserted into the brocho of Shma Koleinu. Women can say it during Hadlokas Neiros as well. Chazal (BAVA BASRA 116A) derive from the possuk “v’Ish Chacham Yechaperenah” that “If a man has a sick person in his house, he should ask a Chochom to pray for him”. The reason why a chochom is required is not only because his prayers are said with more fervour and kavono. Rather the chochom is able to arouse feelings of ahava towards the individual as if the sick person were a close relative. Hence the tefillos recited by the chochom on their behalf will have more potency and will be more effective. When conveying a brocho to another person or when we are davening on behalf of others who are in need of a yeshua, we should endeavor to stimulate feelings of love and ultimate care towards the individual. As a result, the brochos and tefillos will bring yeshuos. With special thanks to Yanki Rosenbaum.
Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.
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