Torah Tidbits Booklet - Parasha Vayeitzei 5781 by Josh_Welby

‫ב"ה‬

ISSUE 1396 NOV 28TH '20 ‫י"ב כסלו תשפ"א‬

‫פרשת ויצא‬

PARSHAT VAYEITZEI

A KOHEN SERVING OTHERS

Rabbi Daniel Mann page 42

MAKING OUR DREAMS COME TRUE

Sivan Rahav Meir page 50

‫ויחֹלם והנה סלם‬ ‫מצב ארצה וראשו‬ ‫מגיע השמימה‬ ‫ פסוק י"ב‬,‫בראשית פרק כ"ח‬

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TABLE OF CONTENTS

Torah Tidbits Family 04Dear Rabbi Avi Berman Vayeitzei Sedra Summary 06Parshat Rabbi Reuven Tradburks in Dark Times 12Light Rabbi Lord Jonathan Sacks zt"l The Prophets 16Probing Rabbi Nachman Winkler All Over His Face 18Written Rabbi Shalom Rosner Lasting Luz 20Long Rebbetzin Shira Smiles Holy People 22Rabbi Judah Mischel Shmuel 24Simchat Rabbi Sam Shor Residue Rabbi Ezra Friedman 26Food Israel 32OUVirtual Schedule 2

TORAH TIDBITS / VAYEITZE 5781

Angels 36Soaring Rabbi Aaron Goldscheider One World to Another 40From Menachem Persoff Kohen Serving Others 42ARabbi Daniel Mann We Follow Looks 44Rabbi Gideon Weitzman Hallelukahs 46The Rebbetzin Zemira Ozarowski Our Dreams Come True 50Making Sivan Rahav Meir Terumot and Ma’aserot 52Separating Rabbi Moshe Bloom B’makom 54V’yifga Rakel Berenbaum Torah V'avodah 56Midreshet Rabbi Dr. Yehuda Seif 4 Teens By Teens 60Torah Asher Manning // Deena Kalker

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DEAR TORAH TIDBITS FAMILY Rabbi Avi Berman Executive Director, OU Israel I am extremely proud of my OU Israel Youth Centers staff for creating a very genuine video for the holiday of Sigd last week. Sigd, which takes place 50 days after Yom Kippur, commemorates the Ethiopian community’s longing for the Beit HaMikdash. The video, which was picked up by a number of Israeli media outlets, asked teens to answer questions connected to their knowledge and views of Ethiopian culture. This was a beautiful tribute which shared insights into the views and ideas of Israeli teens, and I encourage you to watch it on our OU Israel Youth Centers Facebook page: www.facebook.com/ouyouthcenters.

Fast forward a number of years, and my best friend married a young woman from Ethiopia. Baruch Hashem we have remained close friends, and participating in their family smachot has further enhanced my appreciation of the beauty inherent in Jewish Ethiopian traditions. His wife’s sister, Pnina Tamano-Shata, is our current Minister of Absorption who is making incredible strides helping Olim from all over the world. To bring things full circle, the Minister and I have had numerous meetings to try and figure out how we can do more for Anglo Olim.

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The beauty of the State of Israel is that we can all learn from each other’s Jewish cultures. It could be that the Jews of North America have a unique way of celebrating Chanukah which others can learn from. An example of learning from the customs of various Jewish communities is that Sephardim did not have a Cheder Yichud as part of their wedding ceremony. I remember hearing from my Rav, Rav Mordechai Eliyahu zt”l that this is such a beautiful Ashkenazi custom that he recommends Sephardim adopt it as well.

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My family made Aliyah in 1985, soon after Operation Moses. Growing up, I had friends in elementary and high school who made Aliyah with Operation Moses and Operation Solomon. This provided me with the opportunity to learn about their customs first-hand and gain insight into many of the struggles unique to the IsraeliEthiopian population. From an early

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age, I was taught about the importance of helping them acclimate into Israeli society. In high school my best friend and I volunteered with Ethiopian Olim in Bat Chatzor and Chulda.

TORAH TIDBITS / VAYEITZE 5781

appreciate from the Ethiopian-Israeli community is their genuine longing for the Beit HaMikdash, which they commemorate on Sigd. After being exiled during the period of the first Beit HaMikdash, for over 2,000 years of exile they thought that our Holy Temple was still atop Har HaBayit. They were crushed and sat on the floor in genuine mourning when, after long, dangerous journeys, they arrived in Israel only to discover the Beit HaMikdash was destroyed over 2,000 years ago. Sigd is a reminder to all of us that we are still mourning the Beit HaMikdash. Walking the streets of Yerushalayim, the amount of Torah learning is incredible. There are hundreds of Yeshivot, Batei Midrash and shuls. During regular (noncorona) times the streets are filled with natives and tourists enjoying Torah and Jewish culture, including OU Israel Center Shiurim, restaurants, and museums. While we are blessed to be living during the time period of the Geulah, we must constantly work to strengthen our unity as brothers and sisters and help each other in every way so we can be’ezrat Hashem be zoche to experience complete redemption very soon.

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KI TEITZEI VAYEITZEI ALIYA-BY-ALIYA SEDRA SUMMARY Rabbi Reuven Tradburks Director of RCA Israel Region Our Parsha begins with Yaakov fleeing the land of Israel from Esav’s murderous intent and concludes with his return to the land of Israel. He dreams as he leaves of a ladder reaching to Heaven, G-d promises He will bring Yaakov back in peace. Yaakov meets Rachel at the well in Charan, marries Leah and Rachel, 11 of the 12 sons and Dina are born. Lavan and Yaakov bicker. Yaakov earns his wages through animal husbandry. Angels greet Yaakov on his return to Israel. 1st Aliya (28:10-22) Yaakov flees the land of Israel. He dreams: a ladder with angels, G-d at the top. G-d reiterates to Yaakov the promise of the land of Israel and of

numerous descendants. And that He will protect Yaakov and bring him back to the Land. Yaakov makes a monument at that spot and declares that upon his safe return he will come back and make this spot a house of G-d. One of the great dreams of the Torah. In fact, the first dream in the Torah. Yaakov is assured of Divine protection, hence the protecting angels of the dream. Let’s place ourselves in Yaakov’s sandals. He does not know the end of the story. We do but he doesn’t. He is filled with uncertainty. Avraham had 2 children – Yitzchak continued Avraham’s legacy as a Jew. Yishmael was out. Yitzchak had 2 children, me and my brother Esav. Who is the one – am I in or am I out? I stole the blessing intended for Esav my brother. Perhaps my fleeing Israel now is a Divine sign that I am out and Esav is in. After all, my father Yitzchak never left the land. G-d reassures him – I will give you the Land and bring you back. But. In a dream. Are dreams real or wishful thinking? 2nd Aliya (29:1-17) Yaakov arrives in Charan. He converses with shepherds at the well. They are waiting for a crowd of them to remove the stone over the well. He inquires of Lavan; that is Rachel, daughter of Lavan, coming now. Yaakov removes the heavy stone of the well, gives Rachel water. He tells her he is Rivka’s son. Rachel runs to tell her father, Lavan runs to greet Yaakov. Yaakov stays with them for a month. If Yaakov is looking for a sign that G-d is with him, he got it. There are so many

TORAH TIDBITS / VAYEITZE 5781

parallels to Eliezer finding Rivka at the well. Except in reverse. Rivka drew the water for Eliezer and his camels; Yaakov removes the stone and gets water for Rachel and her animals. Eliezer asked Rivka who she was; Yaakov tells Rachel who he is. Rivka ran home to her mother; Rachel runs home to her father. Lavan ran out to greet Eliezer; and Lavan runs out to greet Yaakov. Eliezer was seeking a wife for Yitzchak and returning to Israel; Yaakov is seeking family but not leaving. 3rd Aliya (29:18-30:13) Yaakov loves Rachel. In response to Lavan asking how he can compensate Yaakov, Yaakov offers to work 7 years to marry Rachel. At the end of that time, Lavan makes a celebration. He gives Leah to Yaakov. In the morning Yaakov realizes. Lavan remarks that here we don’t switch younger and older. Yaakov marries Rachel and works another 7 years. Leah has 4 children: Reuven, Shimon, Levi, Yehuda. Rachel is upset as she is barren. She gives Yaakov Bilha, her maidservant. She has Dan and Naphtali. Zilpah, Leah’s maidservant has Gad and Asher.

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Let’s get back in Yaakov’s sandals. He still wonders if he is part of the Jewish people

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or has been spurned – was that dream of Divine protection prophetic or mere wishful? He is tricked at night when it is hard to see and marries Leah. Is this a sign from G-d of displeasure at Yaakov tricking his father who could not see to get the bracha? Maybe I am out. On the other hand, my dear wife Rachel seems to follow in my grandmother Sarah’s footsteps; she is barren and gives her servant to me to have a child, just like Sarah was barren and gave Hagar to Avraham to have a child. 4 Aliya (30:14-27) Reuven brings jasmine, a fertility enhancer to Leah. Rachel asks for them and in exchange Leah conceives and has Yissachar, followed by Zevulun. Rachel bears Yosef. Yaakov asks Lavan’s permission to return home. th

11 of the sons of Yaakov and Dina have been born. There is but one son from his dear wife Rachel. If we get back in Yaakov’s shoes, he does not know if he is to be in the Jewish people or not. Because another thing may sit uncomfortably with him. Avraham was the first generation of the Jewish people. While he was in, his brother Nachor was out. Back at the end of Yayera (22:20-14), we learn that Nachor had 8 sons with his wife Milka

In memory of my beloved mother

‫רחל בת יצחק הלוי ע"ה‬

Rachel Gutman a"h on her 45th yartzeit ‫אשת חיל וחסד‬ ‫יהי זכרה ברוך‬

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TORAH TIDBITS / VAYEITZE 5781

and 4 with his concubine Reuma. 12 sons. And at the end of Chayei Sarah (25:12-15), we learn of the children of Yishmael, the one who is out of the Jewish people. 12 sons. Hmm, the ones who are out of the Jewish people, Nachor, Avraham’s brother, and Yishmael, Yitzchak’s brother, had 12 sons. I have 11. On the other hand, all my children are walking in the footsteps of Avraham, leaving their land of Charan and journeying to Israel. Which sign is it? Am I in or out? 5th Aliya (30:28-31:16) Lavan asks Yaakov what his wage is for all the work he has done. Yaakov asks that he be allowed to select and breed certain animals as his wage. He is wildly successful and becomes laden with livestock. Lavan’s sons become jealous. Yaakov knows it is time to leave. He carefully explains to Rachel and Leah that he is worried as Lavan has not been honest with him. And that the angel has told him it is time to return to the land. They agree that whatever G-d says they must do. Yaakov creates enormous wealth. This is unlike Avraham who was given wealth by Paro. Yaakov sees G-d’s blessing not in gifts but in rewarding his hard work. 6th Aliya (31:17-42) Yaakov and the family

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Esther Goldstein ‫ע"ה‬

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leave without telling Lavan. Rachel steals Lavan’s idols. Lavan pursues. G-d tells him not to harm Yaakov. Lavan berates Yaakov for his deception, not allowing him to kiss his children. Were it not that G-d instructed him otherwise, he would be justified in harming Yaakov. He searches for his idols but does not find them. Yaakov is fed up. He berates Lavan for his lack of appreciation of all of Yaakov’s hard work, changing his wages 10 times. But G-d saw my oppressive work and rewarded me. One last look from Yaakov’s shoes. He still is unsure whether he is part of the covenant or not. But another prediction rings in his ears. Years earlier Avraham was told his children would be in a foreign land and afflicted, the Hebrew word “eenu”. For 400 years. And would return with great wealth. Yaakov uses that very word to describe his hard work for Lavan “G-d saw my work – an’ee”. Perhaps, Yaakov wonders, I am that Jewish people. Foreign land. Afflicted. I am here 20 years, a long time – seems like 400. Leaving with great wealth. On the one hand, on the other hand – Yaakov’s sees signs in his life that point

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TORAH TIDBITS / VAYEITZE 5781

to his being the next link in the Jewish people. And he sees signs that perhaps he is the one that is out and Esav in. 7th Aliya (31:43-32:3) Lavan and Yaakov part amidst a parting ceremony. A marker and stones are placed as testimony that Lavan will not approach Yaakov, nor Yaakov approach Lavan. Lavan returns home. Angels encounter Yaakov as he returns to the land. The break with Lavan is complete. Pacts come in different shapes and sizes. If you get in trouble, I will come to help. Or, we will open our borders to commerce. Or, a wall. A cold peace. You on your side. Me on mine. Kind of like the mitzvah to never return to Egypt. Years of deception, of toil, of suspicion. That chapter is closed. The angels greet him. Angels when he left and angels when he returns.

STATS 7th of 54 sedras; 7th of 12 in B’reishit Written on 235.3 lines, ranks 12th Vayeitzei is one single very long (closed) Parsha. It’s being a S’TUMA fits with the fact that it is a continuation of the To-l’dot story. It is the Torah’s longest closed parsha, and second only to the open parsha that is all of Mikeitz (254.6 lines) 148 p’sukim - rank: 6th (3rd in B’reishit) 2021 words - rank: 4th (3rd in B’reishit) 7512 letters - rank: 5th (3rd in B’reishit)

MITZVOT None of the 613 mitzvot are in Vayeitzei This is one of 17 mitzva-less sedras, 9 of which are in Sefer B’reishit, 3 in Sh’mot, none in Vayikra, 2 in Bamidbar, and 3 in D’varim.

HAFTORAH HOSHEA 11:7-12:14 This week’s haftorah makes direct mention of Yaakov’s flight from home to the “field of Aram,” which is a critical episode recounted in this week’s Torah reading. The haftorah states Hoshea’s rebuke of the Jewish people for their sin of forsaking God. However, Hoshea assures the people that God will not abandon them: “How can I give you, Ephraim, and deliver you [to the hands of the nations]?... I will not act with My fierce anger; I will not return to destroy Ephraim.” The haftorah proceeds to discuss the transgressions of the Northern Kingdom of Israel, and the future demise of the Kingdom of Judea. The navi makes a comparison between this generation and the behavior of their forefather Yaakov who was faithful and dedicated to God and prevailed against his enemies

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The haftorah optimistically highlights the eventual ingathering of the exiles which will occur at the Final Redemption: “They shall hasten like a bird from Egypt and like a dove from the land of Assyria; and I will place them in their houses, says the Lord.”

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on the Weekly Parsha from COVENANT & Thoughts RABBI LORD JONATHAN SACKS ZT"L CONVERSATION

Former Chief Rabbi of the United Hebrew Congregations of the Commonwealth

May the learning of these Divrei Torah be ‫לעילוי נשמת‬ HaRav Ya'akov Zvi ben David Arieh zt"l The following dvar Torah was submitted to Torah Tidbits from Rabbi Sacks before his passing.

‫לעילוי נשמות‬ ‫פנחס בן יעקב אשר וגולדה בת ישראל דוד אייז ע״ה‬ ‫עזריאל בן אריה לייב ומעניה בת יצחק שרטר ע״ה‬ Dedicated by Dr. Robert Sreter DDS., M.S.

Light in Dark Times

hat is it that made Jacob – not Abraham or Isaac or Moses – the true father of the Jewish people? We are called the “congregation of Jacob,” “the Children of Israel.” Jacob/ Israel is the man whose name we bear. Yet Jacob did not begin the Jewish journey; Abraham did. Jacob faced no trial like that of Isaac at the Binding. He did not lead the people out of Egypt or bring them the Torah. To be sure, all his children stayed within the faith, unlike Abraham or Isaac. But that simply pushes the question back one level. Why did he succeed where Abraham and Isaac failed? It seems that the answer lies in parshat Vayetse and parshat Vayishlach. Jacob 12

TORAH TIDBITS / VAYEITZE 5781

was the man whose greatest visions came to him when he was alone at night, far from home, fleeing from one danger to the next. In parshat Vayetse, escaping from Esau, he stops and rests for the night with only stones to lie on, and he has an epiphany: He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it…. When Jacob awoke from his sleep, he thought, “Surely the Lord is in this place, and I was not aware of it.” He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.” (Gen. 28:12–17) In parshat Vayishlach, fleeing from Laban and terrified at the prospect of meeting

Esau again, he wrestles alone at night with an unnamed stranger. Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome.”…So Jacob called the place Peniel, saying, “It is because I saw God face to face, and yet my life was spared.” (Gen. 32:29–31) These are the decisive spiritual encounters of Jacob’s life, yet they happen in liminal space (the space between, neither a starting point nor a destination), at a time when Jacob is at risk in both directions – where he comes from and where he is going to. Yet it is at these points of maximal vulnerability that he encounters God and finds the courage to continue despite all the hazards of the journey. That is the strength Jacob bequeathed to the Jewish people. What is remarkable is not merely that this one tiny people survived tragedies that would have spelled the end of any other people: the destruction of two Temples; the Babylonian and Roman conquests; the expulsions, persecutions, and pogroms of the Middle Ages; the rise of antisemitism in nineteenth-century Europe; and the Holocaust. What is remarkable is that after each cataclysm, Judaism renewed itself, scaling new heights of achievement. During the Babylonian exile Judaism deepened its engagement with the Torah. After the Roman destruction of Jerusalem it produced the great literary monuments of the Oral Torah: Midrash, Mishnah, and Gemara. During the Middle Ages it

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produced masterpieces of law and Torah commentary, poetry, and philosophy. A mere three years after the Holocaust it proclaimed the State of Israel, the Jewish return to history after the darkest night of exile.

Mahatma Gandhi and Martin Luther King Jr. both attempted suicide in adolescence and experienced depressive illness in adult life. The same was true of many great creative artists, among them Michelangelo, Beethoven, and Van Gogh.

When I first became Chief Rabbi I had to undergo a medical examination. The doctor had me walking at a very brisk pace on a treadmill. “What are you testing?” I asked him. “How fast I can go, or how long?” “Neither,” he replied. “I will be observing how long it takes for your pulse to return to normal, after you come off the treadmill.” That is when I discovered that health is measured by the power of recovery. That is true for everyone, but doubly so for leaders and for the Jewish people, a nation of leaders. (This, I believe, is what the phrase “a kingdom of Priests” [Ex. 19:6] means).

Is it greatness that leads to moments of despair, or moments of despair that lead to greatness? Do those who lead internalise the stresses and tensions of their time? Or is it that those who are used to stress in their emotional lives find release in leading exceptional lives? There is no convincing answer to this in the literature thus far. But Jacob was a more emotionally volatile individual than either Abraham, who was often serene even in the face of great trials, or Isaac, who was particularly withdrawn. Jacob feared; Jacob loved; Jacob spent more of his time in exile than the other patriarchs. But Jacob endured and persisted. Of all the figures in Genesis, he was the great survivor.

Leaders suffer crises. That is a given of leadership. When Harold Macmillan, Prime Minister of Britain between 1957 and 1963, was asked what the most difficult aspect of his time in office was, he famously replied, “Events, dear boy, events.” Bad things happen, and when they do, the leader must take the strain so that others can sleep easily in their beds. Leadership, especially in matters of the spirit, is deeply stressful. Four figures in Tanach – Moses, Elijah, Jeremiah, and Jonah – actually prayed to die rather than continue. This was not only true in the distant past. Abraham Lincoln suffered deep bouts of depression. So did Winston Churchill, who called it his “black dog.” 14

TORAH TIDBITS / VAYEITZE 5781

The ability to survive and to recover is part of what it takes to be a leader. It is the willingness to live a life of risks that makes such individuals different from others. So said Theodore Roosevelt in one of the greatest speeches ever made on the subject: It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and

again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.1 Jacob endured the rivalry of Esau, the resentment of Laban, the tension between his wives and children, the early death of his beloved Rachel, and the loss – for twenty-two years – of his favourite son, Joseph. He said to Pharaoh, “Few and evil have been the days of my life” (Gen. 47:9). Yet, on the way he “encountered” angels, and whether they were wrestling with him or climbing the ladder to heaven, they lit the night with the aura of transcendence. To try, to fall, to fear, and yet to keep going: that is what it takes to be a leader. That was Jacob, the man who at the lowest ebbs of his life had his greatest visions of heaven. Shabbat Shalom Questions (Around The Shabbat Table) Do you think greatness leads to moments of despair? Do you think moments of despair can lead to greatness? How can we apply this message to our lives today? 1 Theodore Roosevelt, “Citizenship in a Republic”, speech given at the Sorbonne, Paris, 23 April 1910.

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With all the stories in the Torah, what is unique about the story of Jacob? Covenant and Conversation 5780 is kindly supported by the Maurice Wohl Charitable Foundation in memory of Maurice and Vivienne Wohl z”l. These weekly teachings from Rabbi Sacks are part of the ‘Covenant & Conversation’ series on the weekly Torah reading. Read more on www.rabbisacks.org. OU ISRAEL CENTER

RABBI NACHMAN (NEIL) WINKLER PROBING BY Faculty, OU Israel Center THE PROPHETS l

efer Hoshea, from which this week’s haftarah is taken, is not only the first book of the Trei Asar but it is also one of the most challenging to understand, often demanding of us to review the text and the commentaries a few times in order to understand some of its prophecies. We know a little about Hoshea from the text, including the name of his father (B’eri) and the period during which he functioned as a navi. But the region in which he lived, the tribe from which he came (Reuven, according to Chazal) or why he was chosen by Hashem to deliver His message - are not included in the text. We do know that he primarily addressed his words to the Northern Kingdom of Israel, which he refers to as “Efrayim”, and we also know that he prophesied during the reign of the wicked (yet highly successful) King Yerov’am ben Yehoash (Yehoram II). Much of his criticism of Israel centers around their attempts to ally themselves with Assyria or Egypt, hoping to protect themselves from any invasion of the powerful empires neighboring them. The prophet berates the leadership and the entire nation for turning to mortal men for their protection and instead of relying upon Hashem Who had been their rock and savior for centuries. These attempts reflected 16

TORAH TIDBITS / VAYEITZE 5781

Israel’s lack of faith in the All Powerful One, a particularly serious offense, given the kindnesses Hashem had bestowed upon them over the years, which is why it is a message which was repeated by other contemporary prophets, as well. In trying to better understand the haftarah, we turn to the preceding psukim in which Hoshea tells Israel that the Southern Kingdom, Yehudah, had sinned also and angered Hashem with their faithlessness. Referring to the Kingdom of Yehuda as “Ya’akov”, the navi goes on to show how Ya’akov, the forefather, had also sinned but had repented and, therefore, had been helped by G-d. In expanding on the events in Ya’akov’s life, we sense the obvious connection to the parasha and why Chazal established that it be read this week. But that is not the only connection. Hoshea begins the haftarah by mentioning the flight of Ya’akov to the house of Lavan that culminated some twenty years later in Gilad, where Ya’akov, who had dealt justly and honestly with his deceiving father-in-law, erected a monument as a testimony to the peace agreement, the “brit shalom”, between the two, an agreement that G-d was partner to and that stated that they would not attack each other. In contrast, Hoshea declared

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in the preceding pasuk, the present residents of Gilad did the exact opposite. Those current residents of Gil’ad did not erect a monument calling on Hashem to be part of their brit shalom but, rather, they erected a prohibited altar calling on false gods to guarantee the peace. Hoshea declares: “Im Gil’ad-Ahven” – condemning the residents of Gil’ad of being people of violence and not, like Ya’akov, a man of peace; he accuses them of being a community of corruption and not one of honesty, as Jacob was. But the prophet’s message was not simply to remind Israel of her past history. Hoshea continues his prophecy and details the many kindnesses Hashem bequeathed to Ya’akov after he had sinned, teaching his listeners that repentance is repair and that

Hashem will ignore past sins and return to His chosen ones as they returned to Him. Jacob struggled and succeeded, and they could do the same. It is with this, the theme of teshuva, that the haftarah, and the entire Sefer Hoshea, close. After enumerating the punishments that await Israel – severe and frightening punishments - Hoshea ends his message, with a heart-rending entreaty to the people to repent. “Shuva Yisrael” he cries, as do we on Shabbat Shuva and Yom Kippur. “Return to G-d, Israel!” but not to avoid punishment alone. Return to G-d, Israel, so that you can rebuild your relationship with Hashem as did Ya’akov and so that you too will be granted the blessings and rewards that He wants so much to give you. OU ISRAEL CENTER

RABBI SHALOM ROSNER

Rav Kehilla, Nofei HaShemesh Maggid Shiur, Daf Yomi, OU.org Senior Ra"M, Kerem B'Yavneh

Written All Over His Face

therefore be called chutzim – outward, rather than panim – inward. Perhaps the term panim is used since you can tell one’s inner feelings based on their outer facial expression (a smile or a frown).

.‫ ִּכ ְתמוֹל ִׁש ְלׁשוֹם‬,ֹ‫פנֵי ָל ָבן; ו ְִה ּנֵה ֵאינֶנּ ּו ִע ּמו‬-‫ת‬ ְּ ‫ ֶא‬,‫ַעקֹב‬ ֲ ‫ַו ּי ְַרא י‬ )‫ב‬:‫(לא‬

One’s facial expressions reveal their inner feelings. This concept goes both ways — we have to pick up on other people’s feelings based on their facial expressions, and we also have to realize how our facial expressions can affect the people around us. As Rav Pam once said, a person’s face is a reshus harabim (public property), and you can’t be mazik (cause damage) in a reshus harabim. Just because we are having a bad day does not give us the right to adversely affect the mood of those around us.

The pasuk tells us that Yaakov saw the face of Lavan and noticed that Lavan’s general appearance differed from his usual appearance. In Growth through Torah, Rabbi Pliskin writes about the power of facial expressions. Lavan reveals his true emotions without mentioning a word, just by his looks, and this teaches us a powerful lesson. In fact, it is interesting to note that the word for face in Hebrew is panim, which means inward. The face is actually the only part of the body that is not covered. It should

TORAH TIDBITS / VAYEITZE 5781

The Mishnah in Avos states,‫והוי מקבל את כל‬ )‫יד‬:‫ בסבר פנים יפות (אבות א‬,‫האדם‬ “And receive every man with a pleasant temperament.”

The word ‫“ בסבר‬b’sever” seems superfluous. It would have sufficed to simply state that one should receive others b’panim yafos. What does the word b’sever add? The Me’iri has a beautiful interpretation. He says the word b’sever is derived from the word ‫( סברא‬sevara) which is a thought— at least make the other person think you’re happy, even if it is not so. There is a Gemara in Meseches Taanis 22 that relates a relevant story. Rav Broka Chozaa was in the marketplace and asked Eliyahu Hanavi if there was anyone in the shuk that is worthy of Olam Haba. Rav Eliyahu pointed to two individuals, who were dressed as clowns. These individuals spent their time bringing happiness to those who were sad. That itself is worth a ticket to Olam Haba. This is another instance that shows how important it is to do what we can to make others happy. At the very least, we need to take great care so as not to appear upset and to greet each individual with the proper respect and with a pleasant disposition “besver panim yafos.” We learn from the looks of Lavan what he felt, and we should take care in how we greet, treat and address others. Just because we may be having a difficult day is no excuse to take it out on others. They are not to blame. They deserve a sincere smile and due respect, irrespective of our disposition.

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OU ISRAEL CENTER

REBBETZIN SHIRA SMILES Faculty, OU Israel Center

Long Lasting Luz

ne of the most mysterious places on earth is the city of Luz. Chazal note that the Malach hamavet had no entry rights to this city and its inhabitants lived forever. What do we know of this city? And what was the significance of renaming the city Bet El? In truth, notes Rav Scheinerman in Ohel Moshe, it is a mistake to think that a person can live forever and escape the Angel of death. Chazal tell us that when a resident of Luz got tired of life he would leave the city and thus die. In renaming the city, Yaakov Avinu teaches us that the only way to achieve eternal life is through Torah; creating a ‘Bet El’ connects one to spiritual immortality. Rav Weiss in Mishbetzot Zahav examines the link between ‘Luz’ and ‘Bet El’. The midrash explains that one who entered the city of Luz was vibrant and fresh in their mitzvot like a luz tree. This symbolizes the need to connect with Torah through passion and excitement, as if it was given anew every day. The other quality of the luz (hazelnut) is that it has no opening to crack it. This is symbolic of the city’s 20

TORAH TIDBITS / VAYEITZE 5781

dwellers who were careful to guard their mouths. As such, negative forces had difficulty entering and causing harm. A person whose mouth is a channel for Torah and mitzvot, who is careful not to bring harm to others with their speech, is a true ‘house of Hashem’.

Motzai Shabbat is a time when we sing about Eliyahu Hanavi Rav Eisenberger in Miselot Haneviim explains that everything in this world exists in three dimensions: time, place, and body. If there is a place which has this long - lasting quality, it must exist in the other dimensions as well. Indeed, within each of our bodies is a bone at the back of our necks with the same name -‘luz’. The Kaf Hachayim explains that when Adam sinned and ate from the Eitz Hadaat, all of man’s bones were affected with the exception of the luz bone. Since this bone ‫כשם שנכנס לברית‬ ‫כן יכנס לתורה ולחופה ולמעשים טובים‬

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was not tainted by the effects of the sin it is eternal. We are taught that the seudat melave malka nourishes this bone and it is from this bone that one will be resurrected in the future. Motzai Shabbat is a time when we sing about Eliyahu Hanavi who himself never died. It is also a time of longing for Mashiach and the rebuilding of the Beit Hamikdash whose remnant, the Kotel, has housed the Shechinah for all time. The Slonimer Rebbe in Netivot Shalom finds hints of these ideas at the beginning of our parashah. Yaakov Avinu leaves Be’er Sheva, the source of seven which is a reference to Shabbat. He journeys toward Charan, a allusion to the anger of the world, the regular work week. On his way he sees a sulam, a ladder, in his dream with angels ascending and descending upon it. Sulam can be an acronym for ‘seudah levayah malka’, the meal that transitions the Shabbat angels to heaven and the weekday angels coming to escort us into our new week. The seudat melave malka is the meal that allows us to take the kedushah of Shabbat and use it to infuse the coming week. It is at this auspicious time that Yaakov Avinu symbolically erected a stone and named this place ‘Bet El’. In doing so, he transmitted the message that one day the third Beit Hamikdash will stand in this place, the place that the nations will say, “Let us go up to … the house of the G-d of Yaakov” (Yeshayahu 2;3). Truly this Beit Hamikdash will last forever and Luz will be transformed into the ultimate ‘House of Hashem.’

‫בס"ד‬

‫תנועת האשה‬ ‫הדתית לאומית‬



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2020

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OU ISRAEL CENTER

RABBI JUDAH OU-NCSY MISCHEL Mashpiah, Executive Director, Camp HASC Dedicated L'Iluy Nishmas HaChaver Shlomo Michael ben Meir z'l

Holy People

ebbe Chaim Halberstam, the holy Divrei Chaim of Tzanz, and his eldest son, Rebbe Yechezkel Shraga Halberstam, known as the Shinover Rov, were two of the great Tzadikim of their generation. Both were creative geniuses in Torah, and were beloved for their righteousness. They were also famous for their disagreements on matters of Jewish law, as well as their different paths in avodas Hashem. The loving tension between father and son was legendary. It was the custom of the Divrei Chaim to share his deepest chidushim, mystical insights toward the end of Shalosh Seudos, the Third Meal of Shabbos. During those precious moments of soulful yearning as Shabbos Kodesh ebbs away, the Rebbe’s spirit soared, as he cleaved to the Divine Presence.

TORAH TIDBITS / VAYEITZE 5781

One Shalosh Seudos while the Divrei Chaim was deep in a trance of dveykus singing a niggun, a holy, meditative song, he began coughing violently. Reb Yechezkel Shraga quickly ran to bring his father a cup of tea, but the Rebbe refused it and scolded his son: “Don’t you know that when one is elevated into the spiritual dimension of Atzilus, the World of Emanation, and at one with the Ohr Ein Sof, the Infinite Divine Light, one doesn’t drink tea? “My dear father, I know. But in Olam haAtzilus, one does not cough, either…” The tzadik Rebbe Chaim smiled, and drank his tea.

“Vayifgah ba-makom; Yaakov encountered the place... And Yacov awakened from his sleep, and he said, “Indeed, yeish Hashem ba-makom ha-zeh, G-d is in this place, and I did not know it… and he said, ‘How awesome is this place! This is none other than Beis Elokim, the House of G-d, and this is the Gate of Heaven’” (Bereishis, 28:10-17). Our Sages describe this “makom” as a place of Divine encounter, where Yaakov comes ‘in touch’ with Hashem, also called HaMakom. Rashi explains that this awesome prophetic experience at the ‘Shaar haShamayim’, the Gate of Heaven, is referring to Har haMoriah, the Temple Mount,

the “place of prayer, where tefillos ascend to Heaven (verse 17). Yaakov awakens from his sleep in that holy place and erects a memorial to honor the experience, using the very stone he had rested his head upon as a matzeiva or monument: “And Yaakov uttered a vow, saying, “If Hashem will be with me, and He will guard me on the way, upon which I am going, and He will give me bread to eat and a garment to wear… Then this stone, which I have placed as a monument, shall be a House of Hashem, and everything that You give me I will surely tithe to You” (20-22). With this simple prayer, we are given a phenomenal behind-the-scenes inside account of Yaakov Avinu’s highest moment in this sacred place. At the height of his spiritual achievement, from within our forefather’s most elevated moment of dveykus, Yaakov does not ask for Divine insight or to deepen his Ruach haKodesh, rather asks Hashem for the most basic of his physical needs: “lechem le’echol, bread to eat, and beged lilbosh, clothing to wear.” From within a prophetic dream state and seeing celestial visions of angels ascending and descending, Yaakov Avinu understands that this ladder connecting Heaven and earth is the bridge between physical, earthly existence and the supernal, upper worlds for which he, and all of us, strive. This episode is instructive and provides insight into the way we ought to view our material needs and the physical reality we live in. What expresses our connection and full reliance on the Ribbono Shel Olam more than sharing our simplest requests,

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SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

arshat Vayeitzei opens with Yaakov departing from Be’er Sheva toward Charan, in order to flee from the potential danger he faced at the hands of Eisav, due to Yaakov’s receiving the bracha from Yitzchak. The Torah tells us:

‫ִקח֙ ֵמ ַא ְב ֵנ֣י ַה ָּמק֔וֹם‬ ַּ ‫ׁש ֶ֔מׁש ַו ּי‬ ֶּ ‫י־ב֣א ַה‬ ָ ‫ׁשם֙ ִּכ‬ ָ ‫ַו ּי ְִפ ַּג֨ע ַּב ָּמק֜וֹם ַוָּי ֶ֤לן‬ ‫ִש ַּכ֖ב ַּב ָּמק֥וֹם ַה ֽהוּא‬ ְׁ‫ֲש ָֹת֑יו ַו ּי‬ ׁ‫ׂם ְמ ַֽרא‬ ‫ַוָּי֖ ֶש‬ He came upon the place and stopped there for the night, for the sun had set. He took from the stones of that place, and placed it under his head and lay down in that place. The Gemara in Chulin explains an apparent contradiction between two verses pertaining to this incident. It is written: “And he took from the stones of the place, and placed them under his head, and lay down in that place to sleep” (B’reishit 28:11). And (a few

verses later) it is also written: “And Yaakov rose up early in the morning, and he took the stone that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (B’reishit 28:18). The first verse indicates that Yaakov took several stones, whereas the latter verse indicates that he took only one stone. Rabbi Yitzchak says: This teaches that all those stones gathered to one place and each one said: Let this righteous man place his head upon me. And it was taught: And all of them were absorbed into one large rock. According to our gemara, the many stones super-naturally merged together to become one stone, upon which Yaakov Avinu would rest his head at this sacred place. The Ohalei Yaakov, Rebbe Yaakov Friedman of Husiyatin, zy’a, was one of the great religious personalities of the pre-state

‫ב"ה‬

Please open your hearts generously

so the children can build a new life with their mother

SAVE BRACHA'S FAMILY charidy.com/chessed4bracha 24

TORAH TIDBITS / VAYEITZE 5781

Yishuv and early years of Medinat Yisrael. The Rebbe of Husiyatin was fortunate to make aliya from Poland, just ahead of the Nazi onslaught, settling in Tel Aviv in 1938, where he lived until his passing in 1954. Within the Rebbe’s beautiful teachings we not only find depth and inspiration, but often offer us a glimpse of this very challenging period in Jewish History. The Rebbe, sees within our verse and the Gemara’s interpretation of our verse, a powerful message which is as relevant today as it was when the Rebbe shared these words in 1947. The stones coming together as one is a message and allusion to the future. As the Jewish People gather from all corners of the Earth and return to make Aliya to Eretz Yisrael, Am Yisrael will need to unite and come together to take action. It is not enough for us to say Mashiach has not yet arrived, and therefore we await his arrival and he will take us forth, rather we must first come together and take action, and then that will hasten our full redemption. The stones coming together and becoming one stone, teaches us that it not simply enough for us to gather together from across the globe, rather the key to our success and ultimate redemption is to come together and become one united entityShalom and Achdut- Peace and Unity among the Jewish People will ultimately fix the entire world.

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Yehi Ratzon, may each of us heed this beautiful teaching from the Rebbe of Husiyatin zt’l, and may we merit to see that unity, and ultimate redemption and tranquility for the entire world. OU ISRAEL CENTER

OU KASHRUT RABBI EZRA FRIEDMAN PAGE BY Director, The Gustave & Carol Jacobs Center for Kashrut Education

Food Residue on an Eino Ben Yomo Utensil

egarding a utensil that was not used in the past twenty-four hours, known as eino ben yomo, it is prohibited to intentionally cook milk in a meaty pot or vice versa. However, if the utensil was accidentally used within the twenty-four hour period, the cooked food remains permissible for consumption. In the case that residue from the initial cooking process remains in the utensil, would this hinder its status of becoming an eino ben yomo utensil. In other words, would the timing of twenty-four hours begin only after the utensil has been thoroughly cleaned? This question was initially addressed by early halachic authorities, regarding the status of the food rather than the utensil. They relate to whether the food left on a utensil for twenty-four hours has the same halachic ruling as the utensil. The Rambam (Maachalot Asurot 17:4) and Ramban

‫רפואה שלמה‬ ‫יהודה מאיר בן יקירה‬ 26

TORAH TIDBITS / VAYEITZE 5781

(Avodah Zara 75:b) learn from the Talmud (Avodah Zarah 75:b) that if minor residue was left on a utensil after eating and this residue stayed stuck on for twenty-four hours, the residue becomes notein taam lifgam. “Lifgam” means that the flavor is distasteful, and is no longer halachically significant. According to this opinion, if meat residue was left on a utensil for twenty-four hours and then a dairy food was cooked in it, both the absorbed flavor from within the utensil and the residue itself would not prohibit the dairy food. It seems the logic of the Rambam and Ramban is that just as the absorbed flavor in the utensil becomes notein taam lifgam, the same process occurs regarding minor residue on the surface of the utensil. The Rashba (Torat Habayit 4:35) firmly disagrees, maintaining that food that is visible on a utensil never becomes “lifgam” unless it is completely inedible; only flavor that is absorbed in the walls of a utensil becomes distasteful after twenty-four hours and is not halachically significant. The Raavad and Re’ah agree with the Rashba. A practical application of the dispute between the Rashba and the Rambam/ Ramban is when residue remains on a meat utensil and then accidently used to cook dairy without being cleaned beforehand. According to Ramban the dairy food would

The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of Kashrut in Israel. Rabbi Ezra Friedman, a Rabbinic Field Representative for the OU is the Center's director.

be permissible to eat, while Rashba would consider this a prohibited mixture of milk and meat. In his Shulchan Aruch, Rav Yosef Karo (YD 122:3) rules like the Rashba that food residue that remains on a utensil is not notein taam lifgam. The Rema (Ibid) and later authorities (see Biur Hagr”a YD 122:3) concur with the Rashba’s ruling. As such, milk or meat residue on a pot that has not been used for twenty-four hours can still prohibit the next food being cooked in the pot. Based on the above halacha, later authorities discuss whether the utensil must be clean during the twenty-four hour waiting period, or if food residue prevents this process from taking place. The Maharshal (Chulin 8:64) understands that even though food cooked in that utensil might not be prohibited, it still prevents the utensil from becoming eino ben yomo. The Shach (YD 103:16) fervently disagrees, maintaining that the flavor absorbed within the utensil becomes notein taam lifgam regardless of food residue left on the utensil. He understands the dispute between Rashba and Rambam/Ramban as only relating to the cooked food itself, noting that no authority ever mentioned that the dirty residue affects the “lifgam” process of the utensil. He, therefore, insists that it is apparent according to all

authorities that even if the utensil is dirty, the twenty-four hour process has begun. All subsequent authorities agree with the Shach (see responsa Divrei David 5:15). A very practical application is regarding pots, pans or other utensils that are left in the sink for many hours with residue on them before being cleaned. Halachically, there is no problem starting to count the twenty-four hours even if the utensil is not clean. In fact, the clock starts ticking once the food on the utensil becomes colder than yad soledet bo (approx. 46C). To summarize: Food residue on a utensil does not become “lifgam”, and if the utensil is used again (to cook milk after meat or meat after milk), the residue can prohibit the next food. Food residue does not affect the twentyfour hour process of eino ben yomo. Thus, if a utensil was left in the sink for many hours with food residue this does not affect the eino ben yomo process. The twenty-four hour timing for utensils starts once the food has cooled down on the utensil.

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TORAH TIDBITS / VAYEITZE 5781

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SHIUR SPONSORS Wednesday, Nov 18 - Rabbi Manning’s shiur was sponsored by Marty & Lainie Weisberg in Loving Memory of their Fathers ‫ כסלו‬3 ‫משה יצחק בן חיים דייויס ז”ל‬ ‫ כסלו‬6 ‫זאב בן יקותיאל יהודא ויסברג ז”ל‬ Sunday, November 22 - Rabbi Adler’s shiur was sponsored by Estelle Harris in appreciation for Rabbi Adler’s excellent shiurim and his safe return home Tuesday Nov 24 - Rabbi Breitowitz’s Shiur was sponsored by Rabbi Yonaton Pronman in blessed memory of Rav Dovid ben Rav Moshe z”l, my Rebbi/mentor. A Talmud Chacham and ish chesed Tuesday November 24 - Rebbetzin Shira Smiles shiur was sponsored by Darlene Herman on the yahrzeit of my sweet granddaughter Healey bat Tali z”l and Yisrael ‫עמו”ש‬ and her dear mother Tali bat Esther z”h - 8 Kislev, Two beautiful neshamot May their memory be for a blessing Tuesday, Nov 24 - Rabbi Goldin’s shiur was sponsored by Alan and Helene Gerber in honor of their 50th wedding anniversary, November 25th Tuesday, December 1 - Rabbi Goldin’s shiur is sponsored by Annie and Robert Hersowitz in honor of our “longstanding” friendship Tuesday, December 8 - May the Torah Learned on 22 Kislev be in Loving Memory of and ‫ לעילוי נשמת‬Sylvia David a”h ‫ כ”ב כסלו‬- ‫חיה צביה בת אריה לייב ע”ה‬ Mel David - Loving husband, Children - Gitty & Ari Wertenteil, Nechama & David Sondhelm, Tova & Mordechai David May Her Soul Be Eternally Blessed 30

TORAH TIDBITS / VAYEITZE 5781

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RABBI AARON Editor, Torah Tidbits GOLDSCHEIDER

Soaring Angels

aakov’s unforgettable dream has intrigued the earliest commentators to the greatest sages of today. Indeed, the image of angels ascending and descending on a ladder is a mysterious one. The Torah does not expressly elucidate its meaning. Therefore it calls for interpretations. Let us follow a path, first touching on one of the earliest interpretations offered in the Midrash, proceed to Rashi, and then explore an exquisite elucidation of the dream offered by Rabbi Solovetchik. Each one offers a radically different approach. A View of History One notable midrashic interpretation explains the dream as foreshadowing the historical drama that will unfold through the generations (Vayikra Rabbah 29:2). Yaakov in this context is not an individual, rather, he represents the father of the Jewish nation; Jews are b’nei Yisrael, the sons of Israel. Each angel ascending the ladder is representative of the heavenly prince or 36

TORAH TIDBITS / VAYEITZE 5781

guardian angel that represents each of the nations. Yaakov saw each angel climbing a number of rungs corresponding to the years of its dominion. For example, represented is the angel of Babylon, of Media, of Greece etc. In Yaakov’s dream they ascend. In other words they exert rule and force over the Jew. However, in actuality their stature and influence will be short lived - they will descend. The Jewish people will face oppression and pain but ultimately they will see the downfall of those who caused their suffering. The Almighty stands at the top of the ladder as the Master of history. His sovereignty alone will be recognized by all at the end of days. In a word, Jacob’s dream is descriptive of the ladder of history: the remarkable story of the people of Israel, the “House of Yaakov,” their survival and ultimate triumph. Guardian Angels Rashi, however, has a completely different approach to interpreting the dream. As is customary in his commentary, Rashi is devoted to interpreting p’shat, the plain meaning of the passage. The dream of Yaakov occurs as he journeys to PadanAram. He is fleeing from his brother. Rashi addresses the strange formulation

regarding the angels “ascending and descending.” Rashi asks: “First they ascend and afterwards descend?” Surely the angels should first descend. The order should be reversed. Rashi answers: “The angels that accompanied him in the Holy Land do not go outside of the Holy Land. They therefore ascended to Heaven. The angels outside the Holy Land descended to accompany him” (Rashi 28:12).

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Every person has a heavenly mission to fulfill here on this earth. We are physical beings living in a material world but possess a sacred, heavenly soul that strives for perfection This essential teaching of the dream relates to Yaakov being safeguarded with Divine protection. The Torah is indicating that God extends His protection to the righteous ones, though the angels are unseen by anyone. As Yaakov is leaving his familiar surroundings, God offers him a vision of safekeeping.The angels of ‘outside the Holy Land’ accompany Yaakov throughout his tribulations, from the moment he leaves Be’er Sheva (28:20) to his return to Machanaim (32:3), after spending twenty years in exile. The Almighty will afford him ongoing protection and concurrently he is reminded of his responsibility to return to the Land of Israel. Only the Land can offer him safeguarding by means of their

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unique angels. This vision instilled in Yaakov a recognition of the great holiness of the Land and a desire to return to it. Rabbi Soloveitchik’s Elucidation: Man’s Uniqueness Rabbi Yosef Dov Soloveitchik zt”l proposed a completely different approach elucidating the meaning of the dream. The dream did not merely relate to Yaakov’s present condition, rather it revealed a profound idea about the very nature of a Jew’s place in this world. The following is the Rav’s insight: “According to the Midrash, Yaakov’s image was engraved on the heavenly throne (B’reishit Rabbah 66:12). In Yaakov’s dream, angels ascended the ladder to look upon the image, then descended the ladder to look upon Yaakov on earth, marveling at how the images were identical...the images of the ideal Yaakov etched in the throne and the real Yaakov on earth were exactly the same” (Mesorat HaRav Chumash, B’reishit p. 212). The Rav is expressing the notion that a Jew’s purpose in this world is intrinsically connected with his soul. Every person has a heavenly mission to fulfill here on this earth. We are physical beings living in a material world but possess a sacred, heavenly soul that strives for perfection. When we fulfill God’s word and imitate His ways we actualize our authentic purpose. The angels portrayed in the dream were well aware that there is an intrinsic connection between man below and his 38

TORAH TIDBITS / VAYEITZE 5781

source in the heavenly realm. But they were astounded to see that man has the capability of attaining astounding spiritual greatness and nobility even in this world. The Rav’s unique interpretation appears to be based on a passage in the eminent work Nefesh HaChaim of Rav Chaim Volozhiner zt”l (1749-1821). The founder of the Lithuanian style Yeshiva endeavors to ascertain the meaning of Yaakov’s dream (Sha’ar 1:19). He begins by posing a grammatical problem. Why, he asks, does the verse read, mutzav artza, which literally means standing towards the ground, rather than mutzav ba’aretz, standing on the ground, as we would have expected?

The angels ascent and descent are dependent entirely upon the acts, words, and even thoughts of man The word artza, explains Rav Chaim, means “in the direction of” - something coming down from above to the earth. Its roots are in heaven but it descends earthward. In mystical fashion, Rav Chaim maintains that

the Torah is alluding to the soul of the individual which emanates from the ‘Throne of Glory’. The soul from above becomes encased in the body of man.

,‫והוא ענין מראה הסולם מוצב ארצה גו’ (בראשית כח‬ ,‫ שפירושו לארץ‬,’‫ אלא ‘ארצה‬, ’‫ ולא אמר מוצב ‘בארץ‬,)‫יב‬ ‫ ומשם הוא‬,‫ בשמים ממעל‬- ‫ומשמעו שראש עיקר שרשו‬ ‫ והוא הנשמת חיים של‬.‫ עד לארץ יגיע‬,‫משתלשל ויורד‬ ”.‫האדם‬ Moreover, Rav Chaim quotes from a passage in the Zohar (Ra’ya Mehemna, Naso 123:2) which comments on the verse, “And God breathed into his (Adam’s) mouth the breath of life (Bereishit 2:7) and remarks “‫”ודאי סולם איהי נשמת חיים‬, ‘Surely the soul is represented by Yaakov’s ladder.’ Developing the Zoharic comparison, Rav Chaim teaches that the angels ascending

and descending allude to the power of man to affect this world and all worlds. The angels ascent and descent are dependent entirely upon the acts, words, and even thoughts of man. This idea propounded by the Nefesh HaChaim is an inspiring one, imposing as it does an awesome measure of responsibility on each individual Jew. The notion that there is an image of man above expresses the powerful notion that we have been gifted a heavenly soul. It expresses the idea of the unlimited ramifications each of us can have on others and the world around us. The reverberations of our actions have endless and even unknown positive impact and influence.

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DIVREI MENACHEM

BY MENACHEM PERSOFF

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

From One World to Another

Yaakov.” In that prayer, it appears, we ask Hashem to bless us with Kedushah, as He so blessed Yaakov. But why of the many ways to address Hashem, do we associate Hakadosh Baruch Hu with Yaakov and Kedushah?

The Netivot Shalom provides us with a clue. In the Ammida, we find the first three Berachot associated with the three forefathers, respectively. The first Berachah alludes to Avraham and his qualities of Chesed and Ahavah, the second to Yitzchak and his trait of Gevurah (Justice, power, limitation). The third blessing is associated with Yaakov: It begins by proclaiming that Hashem is Kadosh (holy) and His name is Kadosh.

ur Parsha dwells very much on Yaakov’s journey to Lavan. This odyssey was a transformational turning point for Yaakov, previously called ‫איש תם ישב אהלים‬, indicating that he was an ‘unworldly’ individual, a tent-dweller. The term “Ohel” reminds us of Sarah’s tent that, following the Midrash, was infused with Kedushah, holiness: A lamp burned there from one Shabbat to the next, Sarah’s dough was blessed, and a cloud signifying the Shechinah hung over the tent. So, the appellation “tent-dweller” connotes that Yaakov was surrounded by Kedushah. Indeed the Midrash relates that Yaakov studied Torah in the yeshivot of Shem and Ever. What did he know of worldly matters? His whole essence was one of holiness. Indeed, in Birkat Hamazon, we refer to Hashem as “The Holy One of

Furthermore, the Rebbe indicates that Avraham’s Yesod or essence stands for the Mitzvot Assei, the commands we must observe (out of love). Yitzchak’s nature is Gevurah (judgment) that associates with the Mitzvot Lo Ta’aseh, the laws of forbidden acts, kept out of Yir’a, fear and awe. Ya’akov, however, represents actions that are neither positive commands nor forbidden acts; they are those activities that

If the pursuits are bound up with Kedushah and carried out Leshem Shamayim, they take our lives to an entirely new place 40

TORAH TIDBITS / VAYEITZE 5781

are permissible (Reshut) – but they can go one way or another. These are the daily events of eating, of intimacy, of business. If they are ends in themselves, they have no spiritual end game. However, if the pursuits are bound up with Kedushah and carried out Leshem Shamayim, they take our lives to an entirely new place.

www.DailyMitzvot.org

Now, Yaakov, who is supposedly unworldly, is set on a journey to Lavan’s house where he enters another world and where his every action will need to be weighed up. Yaakov reminds us that we are to ask before every eventuality, “What does Hashem want from us? What would He want us to do now?” Yaakov, like his ladder, now has one foot on the ground and his heart and mind in Heaven. That is Kedushah.

Now we see that Yaakov was deserving of the accolade ‫ – איש תם‬translated by some as “a wholesome individual” – in every sense of the word.

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FROM THE VIRTUAL DESK OF THE

OU VEBBE REBBE RAV DANIEL MANN

A Kohen Serving Others Question: I am a kohen who likes to fit in with others. When I lend a helping hand, occasionally someone tells me that I need not or should not because I am a kohen. Should I listen to them? Answer: The Torah (Vayikra 21:8) writes about a kohen “v’kidashto” (you shall sanctify him), from which Chazal learn to treat a kohen as an honored person (Gittin 59b). Examples include giving a kohen the first aliya or first choice of food being served. The Yerushalmi (Berachot 8:5) writes: “One who uses a kohen is like one who misappropriates objects in the Beit Hamikdash.” Having a kohen serve another in various ways seems to contradict his elevated status. While here there is only a positive commandment to honor, this is reminiscent of the mitzva of respect for parents (see Kiddushin 31b), which has a positive element of kavod and an avoidance of disrespect (mora). There are indications that sometimes a kohen may “serve” others. The Hagahot Mordechai (Gittin, 461) tells a story of 42

TORAH TIDBITS / VAYEITZE 5781

a kohen pouring water on Rabbeinu Tam’s hands (a classic act of reverence/ subservience – see Melachim II, 3:11). Upon being questioned, Rabbeinu Tam explained that kohanim nowadays lack the kedusha they had when they served in the Beit Hamikdash (see Zevachim 17b). It is left unanswered how he reconciled the clear fact that the halachot of a kohen still apply. Rabbeinu Peter (ibid.) answered that it was permitted because the kohen was mochel (relinquished his rights to) his kavod. Another proof of leeway is the gemara (Kiddushin 21b) that assumes a kohen can be an eved ivri (the Semag, Aseh 83, explains that the kohen is not restricted when he acts with a financial incentive). The Sefer Hachinuch (mitzva 269) does not allow a kohen to be mochel on his kavod, because Hashem’s honor is at stake, as He chose the kohanim to serve Him in the Temple. The Taz (OC 128:39) argues that it is no different from other elements of the kohen’s sanctity (e.g., not marrying a divorcee) that he may not waive. The Levush (OC 128:45) sees it differently – honoring the kohen is the kohen’s counterparts’ responsibility, not the kohen’s, so nothing stops the kohen from waiving his honor, and when he decides to serve others, there is no problem for others to be beneficiaries.

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt”l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and OU Israel’s Torah Tidbits.

Another factor that could have impacted the Rabbeinu Tam story is that since it is also a mitzva for someone to honor his rebbe (Avot 4:12) or a great rabbi who is revered by all, it is appropriate for the kohen to serve him (see Yabia Omer, VI, Orach Chayim 22). Similarly, the Taz (ibid.) says that it must have been “enjoyable” for the kohen to wash Rabbeinu Tam’s hands, in which case, no mechila was needed. The Rama (OC 128:45) forbids “using” a kohen even in our days, but says that mechila solves the issue. The Mishna Berura (128:175) does cite the opinion that mechila does not help and concludes that it is good to be machmir if one can and that one certainly should not use a kohen for disgraceful matters. Let us look at your situation. It is healthy for you to prefer normal treatment other than privileges regarding aliyot, zimun, etc. The fact that your mechila is sincere and complete bodes well for others. On the other hand, those who want to “spare you” are supported by some sources. Additionally, even when mechila works, if one gives the honor anyway, he receives a mitzva (compare to Ketubot 67b). While

even if you prevail, he gets credit for trying to honor you (see Kiddushin 40a), he might get more if you refrained from serving him. Many of us grew up with the good societal norm that all people are created equal. That is not precise in Judaism. Like it or not (Korach did not, but we should), Hashem selected kohanim to be special, and it is correct for us to give this expression. If I were a kohen, I would also be embarrassed if I were treated too specially and would be wary of negative reaction. However, when someone sincerely wants to respect your beloved “tribe” (likely, more than you, personally) it is positive to try to accommodate him in moderation. Eretz Hemdah has begun a participatory Zoom class - "Behind the Scenes with the Vebbe Rebbe" - an analytical look at the sources, methodology, and considerations behind our rulings, with Rav Daniel Mann. Contact info@eretzhemdah.org to join while places are open.

Having a dispute? For a Din Torah in English or Hebrew contact ‘Eretz Hemdah - Gazit’ Rabbinical Court: 077215-8-215 • fax: (02) 537-9626 beitdin@eretzhemdah.org OU ISRAEL CENTER

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

We Follow Looks

ast week we saw the case of the child born looking female but possessing internal male organs and genes. Rabbi Yaakov Ariel wrote that the child is in the category of androgynous and should be made into a male. The late Rabbi Eliyahu Bakshi Doron, who died recently of Covid 19, wrote that gender is determined by external organs and how the person presents. The genetics does not have a halachic bearing on gender and we follow the phenotype, the external traits and characteristics. As such, this child would be considered to be a girl, especially if the external organs functioned as in any other girl. If we claim that the child is a girl and the

internal male organs should be removed, we face the halachic problem of castration. The Torah (Vayikra 22:24) states that we are not allowed to offer any mutilated animals as sacrifices. And we are prohibited from doing so, i.e. we cannot castrate an animal or a human being. There is a difference of opinion as to whether this prohibition applies in a case in which it renders a person infertile or is a separate injunction and is always forbidden. If we have a person who is already infertile, is there a prohibition against castrating them or not? Rabbi Bakshi Doron is of the opinion that castration is related to fertility and if the person was infertile there is no Torah prohibition to remove the reproductive organs. He brings a source from Rabbi Yosef Babad, the Minchat Chinuch (Mitzvah 291) who writes that it is permissible to remove the organs of an infertile individual.

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TORAH TIDBITS / VAYEITZE 5781

The child born looking female is currently infertile and therefore there is no prohibition to remove the male internal organs. There is a discussion as to whether it is permitted to castrate an androgynous, since such a person has both male and female organs. In our case, the child does not exhibit any external male characteristics and is halachically female. Rabbi Bakshi Doron did not think that there was a problem leaving the child female even though it would render her infertile and obligated to fewer mitzvot. Since the child is currently female, there is no obligation to change her halachic status and she can remain female. Rabbi Bakshi Doron concluded the child is female and we do not follow the internal organs or genes in a halachic decision. As such he felt that there was no problem with removing the male organs and leaving the child as a female. More on this next week. The Puah Institute is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Offices in Jerusalem, New York, Los Angeles & Paris. Contact (Isr) 02-651-5050 (US) 718-336-0603 www.puahonline.org

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The Hallelukahs ‫אמר רבי אלעזר עתיד הקדוש ברוך הוא לעשות מחול‬ ‫לצדיקים והוא יושב ביניהם בגן עדן וכל אחד ואחד מראה‬ ....‫באצבעו…הנה אלוקינו זה‬ There is a very special image portrayed in Gemara Taanit 31a, in which Rabbi Eliezer explains that at the end of days, there will be a huge circle of Tzadikim dancing around Hashem in Gan Eden and each person will point to Hashem and cry out “Here is my G-d”! Many explain that these Tzadikim may not be the people we typically view as Tzadikkim – it may be the simple and humble Yid, it may be the special-needs child, it may be our next-door neighbor. And yet each person, no matter what his background is, or what hashkafa he espouses, joins hands in praise of Hashem.

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TORAH TIDBITS / VAYEITZE 5781

The reason why I’m bringing this Gemara here is because when I was learning about the Hallelukahs, the 5 paragraphs found right after Ashrei (whose original source is the very end of Tehillim), this beautiful image immediately came to mind. I imagine that this circle around HaKadosh Baruch Hu won’t just be one big circle, but rather, many concentric circles formed one around the other. Each circle is energized by the circle in front of it, as the flash of exhilaration passes through the circles in a shock wave of excitement. And I would like to believe that this beautiful dance doesn’t begin at the End of Days, but rather, its roots are being planted here and now. What do I mean? Most of us (myself included) typically manage to speed through the Hallelukahs in a matter of minutes, never bothering to spend any time really understanding what it is that we are saying. We know it’s a bunch of pesukim praising Hashem, but that’s it. But when I sat down to research this section and write this article, I realized the depth and the beauty found within. Each one of the Hallelukahs can be thought of as another ring of dancers, dancing in praise around HaKadosh Baruch Hu. Each circle takes its feelings of total awe of

Hashem and passes it on to the next ring of praise-givers. The first mizmor represents the first circle of dancers. The circle is made up of individuals, each praising Hashem on a very personal level. ‫ אהללה‬,’‫הללוקה הללי נפשי את ה‬ ‫ אזמרה לאלוקי בעודי‬,‫ה’ בחיי‬. My soul will praise Hashem, I will praise Hashem in my life, I will sing to G-d with all my strength. Each individual experiences his own specific life story, which brings him to the realization of how all-powerful Hashem is, and how much He is involved in his own personal life. In this mizmor, we announce that one should not place his faith in mankind. It is Hashem that runs the show, and no one else. We then bring this to a very individualized level – Hashem feeds those that are hungry, sets loose those who are tied up, open the eyes of the blind, straightens those who are bent over, and protects the vulnerable. Hashem guides this world in a very hands-on way, giving each individual what he specifically needs through His Hashgacha Pratit, His individualized Divine Providence. This realization brings each person to praise Hashem on a personal level.

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Once each individual is ignited in his praise to Hashem, he can turn to the larger community, and urge the community to join in praise together as a Kehila. The second mizmor comes from the perspec-

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tive of the community. Here we note the Hashgacha Klalit, Hashem’s collective Divine Providence. ‫הללוקה כי טוב זמרה אלוקינו‬ Praise Hashem for it is good to give praise to our G-d. We go on and we say ‫מונה מספר‬ ‫ לכוכבים לכולם שמות יקרא‬He counts the number of stars, He calls them all by name. The stars represent the Jewish people. We are a collective unit, a vast collection of stars, Hashem’s army, so to speak. Sure, we each have our own individuality, we each are given our own unique “name”, but together we form one enormous galaxy. Using the koach of our collective multitude, we can now form the second ring of the circle, as we dance in praise of Hashem, on an even higher level as the Jewish nation. The Jewish people are now on fire in their admiration for Hashem. Now they can take their fervor and pass it on to the world around them. In the third mizmor ‫הללוקה הללו את ה’ מן השמים‬, all of the world’s

creations, both on the land and in the sky, join now together to praise Hashem. The sun, the moon, stars, mountains, trees, animals, and birds all join together to form the third ring of dancers, calling out in praise to Hashem. By the end of the mizmor, even the kings of the other nations join in Hashem’s praise. Here Hashem is being praised by the world as a whole. In the fourth mizmor, we fast-forward to the future. Once we have the whole world on board, we have paved the way to the future. The mizmor starts with the words ‫הללוקה שירו לה’ שיר חדש‬, praise Hashem with a new song. This terminology of ‫שיר חדש‬ throughout Tanach refers to the times of Mashiach. Recognition of Hashem has filled the earth and now Hashem can rid the world of all evil. ‫רוממות קל בגרונם וחרב‬ ‫ פיפיות בידם‬Lofty praises from Hashem in their throats, as they carry double-edged swords in their hands. This is the dance of

Cut and paste into your siddur We can view these five paragraphs of Hallelukah, as concentric circles dancing around Hashem at the End of Days, singing His praise. First paragraph – The praise of the individual Second paragraph – The praise of the entire Jewish nation Third paragraph – The praise of the entire world – sun, moon, stars, mountains, trees, and animals, as well as the kings of the other nations Fourth paragraph – Praise for Hashem at the End of the Days, Hashem’s soldiers will sing in praise to Hashem as they go out to eradicate evil in this world Fifth paragraph – Praise of the musicians, as song, is utilized to praise Hashem, a choir of harmonious voices and instruments.

TORAH TIDBITS / VAYEITZE 5781

Hashem’s army - the soldiers dance with weapons in hand, as they sing out in praise of Hashem. In the fifth mizmor, ‫הללוקה הללו קל בקדשו‬, we are now ready take this exhilarating experience to the next level, calling in the grand orchestra. This final outer circle consists of musicians blasting their shofars, harps, drums, stringed instruments, flutes, and cymbals. The word ‫ הללוקה‬is found 13 times in this mizmor, paralleling the 13 attributes of Mercy, which expresses Hashem’s love to the Jewish people. In this mizmor, every single creature and creation is united in their praise of G-d, utilizing every instruments and every method of praise, until we conclude ‫כל הנשמה תהלל‬ ‫ קה‬every single soul, every single creature found in all of the concentric dancing circles is united in praise of Hashem. To sum it up, Rabbi Eliyahu Munk in his sefer Olam HaTefillot writes as follows, “A choir of harmonious voices begins to sing in soft low tones. As the song progresses, the voices rise in pitch and volume. Each movement adds new variations and modulations of the original theme, till finally all the voices together burst forth in a jubilant thunderous climax…Each new Psalm adds its voice in praises to the concert, till finally the thundering jubilation of the whole chorus, sustained by a holy fervor rings out, ‫ ברוך ה’ לעולם אמן ואמן‬Blessed is Hashem forever!!”. If we can try and keep this dramatic image in mind as we say these important paragraphs of Pesukei d’Zimra, it will iy”H add a whole new dimension to our davening experience. OU ISRAEL CENTER

THE DAILY BY SIVAN RAHAV-MEIR PORTION

Making Our Dreams Come True

powerful inner forces and fiery enthusiasm that go above and beyond mere physical prowess. Natural forces in a human being depend on spiritual forces. When you act with all the forces of your soul, you have the power to far exceed customary human strength.″

his wasn’t a miracle. Rav Chaim Shmuelevitz emphasized again and again, when he taught this Torah portion, that Yaakov moving the massive stone from the well was not a miracle. Yet it was not a matter of muscles either, but of heart and faith.

This was not a miracle, but a natural consequence of what happens when we are motivated to live up to our full potential. Each one of us, given a purpose, a vision, and a dream of a glorious future, has the power to make that dream come true.

Just prior to this event, Yaakov had dreamed the famous ‘Jacob’s Ladder’ dream. He heard promises from G-d about his purpose and his glorious future. After he understood the reason and the significance of his journey and his mission, he succeeded in lifting the massive stone by himself. And Rav Shmuelevitz comments: “It was not a matter of physical strength, but of willpower. And willpower is stronger. In challenging moments, you discover

Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.

www.translationsandadvocacyforolimhadashim.com 50

TORAH TIDBITS / VAYEITZE 5781

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

Separating Terumot and Ma’aserot before Planting Part 3

ver the past two weeks, we discussed planting tevel (untithed) seeds. Sometimes, though, it is unnecessary to tithe seeds since they are inedible. The Mishnah states (Ma’aserot 5:8): “The seeds of arum pods, leek seeds, onion seeds, turnips and radish seeds, and other seeds of garden produce which are not eaten are exempt from tithes.” The Rambam writes (Terumot 2:3): “Seeds of garden vegetables that are not eaten, e.g. turnip seeds, radish seeds, onion seeds, and the like, are exempt from tithing because they are not edible. In contrast, we must tithe from caraway

TORAH TIDBITS / VAYEITZE 5781

seeds (since they are edible).” What Is An Edible Seed? Some seeds are definitely inedible, such as onion, radish, arum, and green leafy vegetable seeds. Then there are seeds that are definitely edible—such as grains and legumes, which can both be eaten and planted. There are seeds eaten together with the fruit/vegetable, such as melon, cucumber, and tomato seeds—but no one would eat them alone. How do we define these seeds? The Torah VeHa’aretz Institute rabbis

are divided on this point: Rabbi Yoel Friedemann maintains that there is a doubt whether tithing is necessary for such seeds, while Rabbi Yehuda Amichay rules that they should be tithed with a blessing, since they are eaten. In Practice: If the seeds did not grow in Israel, they are exempt from tithing. Note: many seeds sold in Israel grow abroad. If the seeds were grown in Israel and have not yet been tithed: •

If inedible, they are exempt from tithing.

•

If eaten together with the fruit, but not on their own – separate without a blessing (since there is a dispute).

•

If eaten (grains, legumes) – separate with a blessing.

•

If you pick a fruit from your garden, eat the fruit and plant the seeds—tithe before eating.

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RAKEL BERENBAUM PORTION FROM BY Contributor, Torah Tidbits THE PORTION

V’yifga B’makom: Meeting God Morning, Afternoon, And Evening

ur portion begins with Yaacov leaving Beer-Sheba on his way to Haran. He arrived at a familiar place – “v’yifga b’makom” and the sun set prematurely so he lay down to sleep for the night. Rashi quotes our Rabbis saying that, v’yifga is a reference to prayer. Since this encounter happened at sunset, before Yaakov went to sleep the Rabbis learn from here that Yaakov instituted the evening prayer – arvit. In other verses we are taught that shacharit was inaugurated by Avraham and mincha by Yitchak. Why do we need to pray three times a day? Wouldn’t once be enough? Is there any significant difference between the three prayers and the times of day that we say them? Rabbi Yehuda Halevi in the Kuzari (III,V) 54

TORAH TIDBITS / VAYEITZE 5781

explains that prayer is for the soul, like food is for the body. The spiritual energy from one prayer time lasts until the next one, just as the strength gained from one meal lasts till the next. (I guess that means that sometimes we need to add extra prayers during the day – since we all like snacks and candies throughout the day). The Yabetz in his Siddur offers another insight. Sunrise and sunset are times that in and of themselves can turn men towards God, “At sunrise, Nature, as if touched by a magic word, springs to life in rejuvenated splendor. Man, refreshed by new strength and vigor, filled with courage and will to live, takes up his appointed task once more. At sundown, on the other hand, when the veil of darkness is spread over nature and man, all that breathes entrusts its fate to the hand of the Creator”. Day and night have two contrasting characters: day is the time of independence, a time for man’s activity, while the night is the time for him to yield, to become passive and dependent on God. The hours of dawn and dusk arouse different moods in the heart of man. But what about the midday prayer? How does that fit in? Rabbi Munk, in his book The World of Prayer brings another explanation for the need for three different daily prayers, which goes back to the idea of our three forefathers initiating the prayers.

Avraham’s life was like the rising sun, that brightens as it mounts in the sky. He was very successful in all his undertakings, stood alone facing the entire world spreading monotheism, and yet he was not envied by others, and was actually highly revered. The light growing dimmer later on in the day is a more fitting depiction of Yitchak’s life. He was isolated because of his “walking with God”. With his birth the exile predicted by God at the brit ben habetarim actually started. Finally, Yaakov’s life was like the shadows of night closing in. His life was filled with numerous trials and tribulations.

RECIPE The verse says “Ki Va Hashemesh”, that the sun set suddenly for him, not at its usual time, so that Yaakov would have to stay there overnight. In honor of the sun mentioned in our verse, this salad has sunflower kernels in it. If you don’t have spinach you can use another green, any type of lettuce, instead. You can also serve sunflower seeds for dessert.

SPINACH, GRAPES AND SUNFLOWER SALAD

Although the Patriarchs had different experiences during their lives, they all had a connection to God through prayer and left as a heritage to us the means of elevating ourselves to God: When the rays of morning rouse all to life, when the waning sun turns us to earnest selfcontemplation, and when the dangerous night leads us to turn to God.

1 fresh spinach, torn into bite size pieces

Each one of the Patriarchs taught us the importance of praying during different experiences. We begin with the morning prayer, with a heart filled with gratitude for the vitality and vigor which God’s chesed has restored to us after a long night. Just before the day starts to recede, when our daily work is done, at mincha time, we stand again before God to render an account of our day before Him in prayer (din). Finally, when night descends, we pray that God will show us mercy (rachamim) and protect us until the morning.

3 tbsp. olive oil

1 mango, peeled and sliced (optional) 1 cucumber, thinly sliced 1 c. grapes, halved 2 green onions, thinly sliced 2 tbsp. roasted sunflower kernels 1 tbsp. honey 1/2 tsp. cinnamon 1/8 tsp. ginger 1 tbsp. vinegar Salt, pepper to taste Pomegranate seeds, for garnish (optional) Combine salad ingredients. Mix dressing ingredients, pour over salad, toss lightly. Garnish with pomegranate seeds. If your sunflower seeds aren’t pre-roasted you can roast them yourself in 180 C oven for 7-10 min or in a pan on medium heat on the stove for about 5 minutes till lightly browned and fragrant. OU ISRAEL CENTER

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(25:29-34). Likewise, Yaakov is willing to masquerade as his brother and lie to his father in order to protect his purchase (27:15-24). The only concern he expresses is that of being caught (27:11-12)!

Yaakov: Man of Truth?

More surprisingly, Yaakov acts cunningly even in his relation to Hashem! Hashem appears to Yaakov to deliver a unilateral promise. He promises all of the blessings of Avraham: land and descendants. (28:1314). In addition, given the unique circumstance of Yaakov’s fleeing from the land,

Explaining Yaakov’s statement to Rachel in which he claims to be the brother and not the nephew of Lavan, Rashi (29:12) cites a striking midrash. In order to convince Rachel that all will work out in the end, Yaakov claims to be the “brother,” or equal, of Lavan in trickery (rama’ut). Indeed, Yaakov does contain quite a bit of the character of Lavan. Yaakov tricks his brother by purchasing the birthright, the land and the blessings for a bowl of soup 56

TORAH TIDBITS / VAYEITZE 5781

He promises to “be with him” and to return him to the land. However, upon awakening, Yaakov erects a pillar, recasts Hashem’s promise as a deal, adds conditions for both sides, and seals it all with a vow (28:18-22), effectively turning the blessings of Avraham into a business deal including monetary components and obligations!

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Yaakov suffers serious consequences for this character trait. After Lavan switches Rachel with Leah, Yaakov cries out “Why did you trick me (rimitani)?” Lavan replies: “It is not done in our place to place the younger before the elder” (29:25-26). Not only the act but even the words imply a punishment, measure for measure. “Trickery,” of which Jacob accuses Lavan, is the very word Yitzchak used about Yaakov after discovering Yaakov’s ploy: “your brother came with trickery (b’mirma) and took away your blessing” (27:35). Lavan’s reply sounds like an explicit reference to what Jacob had done, as if to say, “We do not do in our place what you have just done in yours!” (See Rashi there as well) The contrast with the later Yaakov could not be greater. The next time the Torah portrays Yaakov as speaking to God before confronting Eisav, he prays: “I am unworthy of the least of Your mercies, and of the truths that You have done with Your

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servant…” (32:11). Here there is no dealmaking--Yaakov displays the character of a penitent, a true seeker of God, who recognizes his utter dependence upon God. This Yaakov constitutes the opposite of the crafty businessman who relies upon his tricks to achieve his ends. Where does the turn in his personality occur? As Yaakov and Lavan separate for the last time, Yaakov acknowledges, “Were it not for the God of my father, the God of Avraham and Pachad Yitzchak who was with me, surely you would have sent me away empty” (31:41). Yaakov easily could have attributed his success to his hard work, or to his clever negotiating with Lavan and utilization of sophisticated breeding techniques (30:27-

TORAH TIDBITS / VAYEITZE 5781

43). Instead of celebrating his own skill, Yaakov attributes all to the help and mercy of God. Yaakov sees Lavan for who he truly is. He sees the manipulations of Lavan and identifies his character flaws. In response, he acknowledges his own impotence to combat the external Lavan and recognizes that all comes from God. By doing so, Yaakov separates not just from the external Lavan, but also from the internal Lavan, the trickster within. By recognizing the repulsiveness of Lavan, and by stating that he depends only on God, Yaakov in effect gives up part of his own character. He commits to upholding the principle of truth--and it is this Yaakov that is now ready to take his place as Yisrael--as the father of our nation.

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Saving A Heart Attack Victim In A 12-Minute Traffic Jam

1221

Yossi Rotenberg works as the Deputy Director of a branch of Shufersal in the center of the country. This past Friday afternoon, Yossi had just left work and was on his way to drop off some supplies for his daughter who lives in Haifa. He punched the address into Waze and the phone application sent him via Highway 20. “This was the first time that I have gone to visit my daughter since she moved to Haifa. It was a miracle that I went because I ended up saving a man’s life.” The story unfolded as Yossi was driving on Highway 20. Just as he was passing the Glilot junction he noticed a bit of a traffic jam up ahead. He slowed down his driving and stopped behind a vehicle in front of him. That is when he noticed a bunch of drivers had gotten out of their cars and rushed over to a vehicle that had driven into the guard rail on the side of the road. “Some of the people gathered began to pull the driver who had hit the guard rail out of his car. I put my car in park, got out, and grabbed my vest, medical kit, and defibrillator. I ran to the injured driver who was now lying on the ground and I checked his pulse. He didn’t have one. I immediately attached the defibrillator and it advised administering a shock. I cleared the patient, hit the button, and the shock was delivered. I radioed to dispatch giving them my locations and telling them that I was performing CPR on an injured driver. Then I instructed one of the other drivers who had come to help to begin compressions as I prepared to provide assisted breathing via the Ambu.” As Yossi was performing CPR, United Hatzalah’s dispatch put the call out to other volunteers and EMT Amit Sinai, together with Tzvika Sperling and a doctor who volunteers with the organization arrived to assist. Tzvika took over compressions and Amit assisted with the ventilation. Both reported that as soon as they had begun treatment the man’s pulse came back and that he slowly started to breathe again. “This was Yossi’s save. Yossi brought this man back to life,” Amit stated. Yossi added that “due to the quick response of the other volunteers the team we were able to open an IV line to administer fluids and even check the man’s blood pressure before the ambulance arrived. When it did arrive, there was nothing left to do except load the man into the ambulance and rush him to the hospital. The whole thing took 12 minutes from the time of the accident until the man was revived and on his way to the hospital.” Yossi who has been a volunteer EMT for the past 12 years said, “Thankfully, I have already managed to save a few lives. That doesn’t diminish the special feeling I get whenever it happens. It is a feeling like no other. On Friday, a series of miracles happened that put me in the right place at the right time. It was a miracle that I chose that day to go visit my daughter for the first time. It was also a miracle that Waze sent me on Highway 20 as opposed to Highway 6. Had either of those things not happened I don’t know if this man would have survived.” OU ISRAEL CENTER

TORAH 4 TEENS BY TEENS NCSY ISRAEL Asher Manning Gush Chapter Director Wake Up and Dream Out of the many themes that run though this week’s Parsha, two caught my mind. Family and Finance. When Yaakov Avinu runs away from home, he is alone in the world, with nothing to his name but a stick and a dream. And yet, by the time he returns home, he had accomplished two major life achievements– a beautiful large family and a financial empire. If we were to do a survey of most people on the street, asking them: What are their goals in life? What is the purpose to their existence? What drives them to get out of bed in the morning and face the hardships and frustrations of day-to-day life? I’m sure that out the many answers given,

Shoshana Dekel, M.S.W. -

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two would stand out – family and financial success. And yet, even after achieving both of these life goals – Yaakov Avinu does not look back on his life as a success. When summing up his life before Pharaoh, Yaakov Avinu proclaims: “The days of my life have been few and hard” [Bereshit 47:9]. Even though some people might set their life’s aspirations on having a great career or raising a big family, Judaism teaches us to aim higher. When setting out on his journey of life the young Yaakov Avinu is full of dreams and plans for the future. On his way into the history books he stops off for one final respite, on windswept hilltop later to be known as Beit El. That night the father of dreams gets a wakeup call. Instead of counting sheep or wrestling with his family, this time Yaakov Avinu’s dreams are filled with angels and visions of the future. From that moment onwards Yaakov becomes more that just a man, living his life purely for himself. On that rocky hill Yaakov embraced his destiny as the barer of a great vision and a hope for mankind – Birkat Avraham. The Torah teaches us to live not just for today but for tomorrow, not just for ourselves but for something much bigger

– a vision for the future. Every year we return to this week’s Parsha to remind us to think bigger than just ourselves. It’s not enough to just have regular goals, it’s time to wake up and dream!

Deena Kalker 12th Grade, Efrat Regional President Stairway to Heaven In this week's parsha Yaakov avinu leaves Be’er Sheva and sets out for Charan. On his way he stopped to rest and fell asleep. While he was asleep he had a dream and in this dream there was a ladder connecting from the earth to the sky with angels going up and down. We as Jews have the opportunity to be those angels every single moment. Let me explain further. The earth in Yaakov's dream symbolizes the gashmiyutclothing, food, friends etc. While the sky symbolizes the ruchniyut- torah and mitzvot. The ladder, of course, is the connection between the two. We have an amazing gift. We don't have to choose just one category to focus on at a time, we can connect between heaven and earth through everything we do in our lives. How do we connect the two? There are a few ways to do so. The slightly more obvious one is to bring the Torah and Hashem into the mundane, by saying

brachot before you eat, using your words for good etc. Another way is taught to us by Harav Avraham Yitzchak Hacohen Kook ZT”L He teaches us that the way to be an ‘Eved Hashem’ is to focus 100% on what you are doing at the moment. Even if that thing is not necessarily Torah. For example, if you are a student and have a test tomorrow, your job is to study for said test. By giving your all, you are connecting to Hashem through the mundane. May we all be able to connect between heaven and earth and feel Hashem's presence in everything we do. -----------------------------------NCSY Israel is the premier organization in Israel, dedicated to connect, inspire, empower, and help teen olim with "Klita" to the Land of Israel by encouraging passionate Judaism through Torah and Tradition. Find out more at israel.ncsy.org

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