Oneg Vayechi

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬

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Shabbos Times

30 DECEMBER 2017

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‫פרשת ויחי‬ A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone

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Friday 29th Dec - ‫י"א טבת‬

‫ו‬:‫ ז‬- ‫ו‬:‫עירובין ה‬

Shabbos ‫פרשת ויחי‬ 30th Dec - ‫י"ב טבת‬ ‫ יב‬- ‫שבת פרקים ט‬

Sunday 31st Dec - ‫י"ג טבת‬

‫י‬:‫ ז‬- ‫ז‬:‫עירובין ז‬

Monday ‫י"ד טבת‬ ‫ג‬:‫ ח‬- ‫יא‬:‫עירובין ז‬

1st Jan -

Tuesday

Wednesday

Thursday

2nd Jan - ‫ט"ו טבת‬

3rd Jan - ‫ט"ז טבת‬

4th Jan - ‫י"ז טבת‬

‫ז‬:‫ ח‬- ‫ד‬:‫עירובין ח‬

‫יא‬:‫ ח‬- ‫ח‬:‫עירובין ח‬

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Introspection then Direction

A

bracha is an incredibly powerful device through which one can bestow tremendous good upon another. We are told that even the blessings of a simple person should not be insignificant in one’s eyes because they carry within them the potential to grant incredible gifts to those that receive them. A bracha from Yaakov, the forefather of the entire Jewish people, therefore must necessarily provide even greater rewards. Yet some of the brachas he gives to his children in our Parsha seem less like brachas and more like critiques of the individuals and their behaviour. Where we would expect to find Yaakov beseeching Hashem to provide all His benevolence we instead at times find character appraisals and recriminations. What was Yaakov’s intentions with these ‘blessings’ and how do they fit in with our concept of a bracha?

The bracha that a person wants is dependent upon what they consider to be important, but a real bracha is one that gives a person not what they think is most desirable, but the ability to gain what is truly of value. A bracha is not only expressing a desire for someone to be given something, it is a way of influencing that person’s life in a positive way.

Our belief is that what is of most worth is whatever perfects us as people and allows us to complete our task in this world. A large part of this is knowing who we are so that we know what we individually are meant to achieve. Consequently providing this awareness for his sons was perhaps the greatest blessings that Yaakov could have given them, as it allowed them to perceive their true nature and the goals that defined their unique role in creation. This

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Parshah

Please urgently Daven For

‫שלמה טבלי בן שרה נ''י‬ '‫שירה תמר בת שושנה דבורה תחי‬ ‫אריאל יהודה בן יהודית נ"י‬ ‎'‫חיה רוחמה בת אטא תחי‬ ‫הרב יונתן יוסף בן טעמא שליט"א‬ ‫לרפואה שלימה בתוך שאר חולי ישראל‬

was the most authentic form of giving that a blessing could impart, one in which the recipient would be provided with the means to achieving the ultimate good as promised by Hashem, for those who lived up to the task He set for them.

Life can be very confusing. What our role is and what we are meant to achieve can at times be unclear and difficult to fully fathom. The manner in which we are expected to realise our purpose can seem to alter from time to time depending on what situation we find ourselves in and even perhaps our frame of mind at that particular juncture of our life. So how does one determine what their life’s focus should be and what course their aspirations should take?

Perhaps the only place to start is not by looking outside of oneself and what potential paths lie before you, but by looking within and recognising who you truly are. The areas of our character that our deficient in some way are the starting point for our mission of self-improvement and personality refinement. The strengths that we possess are the gifts we are given

by Hashem to utilise and actualise our yet unrealized goals. What can you do that will make the world a better place? Ok, now do it. Without some form of honest introspection we cannot know anything about our place in the ultimate plan for the world’s completion. Genuinely and completely knowing oneself is the surest way to ensure we lead the life that we are meant to live and become the people we are meant to become.

May the power of Shabbos guide us.

Looking for Rabbonim & Avreichim to share their insights & Divrei Torah and write in the Oneg Shabbos

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Rabbi Binyomin Weinrib

2

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SEDRA SUMMARY Thank you to Chabad.org

Y

aakov lives the final 17 years of his life in Mitzrayim. Before his passing, he asks Yosef to take an oath that he will bury him in the Holy Land. He blesses Yosef’s two sons, Menashe and Ephraim, elevating them to the status of his own sons as progenitors of shevatim within the nation of Israel.

Yaakov Avinu desires to reveal the geulah to his children, but is prevented from doing so.

Yaakov blesses his sons, assigning to each his role as a tribe: Yehudah will produce leaders, legislators and kings; priests will come from Levi, scholars from Yissachar, seafarers from Zevulun, schoolteachers from Shimon, soldiers from Gad, judges from Dan, olive-growers from Asher, and so on.

Reuven is rebuked for “confusing his father’s marriage bed”; Shimon and Levi, for the massacre of Shechem and the plot against Yosef. Naftali is granted the swiftness of a deer, Binyomin the ferociousness of a wolf, and Yosef is blessed with beauty and fertility.

A large funeral procession consisting of Yaakov’s descendants, Pharaoh’s ministers, the leading citizens of Mitzrayim and the Egyptian cavalry accompanies Yaakov on his final journey to the Holy Land, where he is buried in the Mearas Hamachpelah in Hebron.

Yosef, too, dies in Mitzrayim, at the age of 110. He, too, instructs that his bones be taken out of Mitzrayim and buried in the Holy Land, but this would come to pass only with Klal Yisroel’s exodus many years later. Before his passing, Yosef conveys to the Bnei Yisrael the testament from which they will draw their hope and faith in the difficult years to come: “Hashem will surely remember you, and bring you up out of this land to the land of which He swore to Avraham, Yitzchak and Yaakov.”

Cleaning our Spiritual Wounds

I

magine for a moment a soldier in the thick of battle. He is fighting for his life, defending his homeland ferociously, when suddenly his leg is grazed by enemy fire. He is bleeding profusely and understands that he needs to clean and bandage the wound immediately in order to save his leg - and his life.

Yet he realises that if he tends to the wound while he is still on the battlefield, he runs the risk of getting hit by more enemy fire and losing his life.

This soldier understands that to save his leg he must first exit the battleground, and only then clean and bandage his wound.

The Seforim tell us that at times the same is true with our never-ending war against our evil inclination. In a picture perfect world, one who has sinned would first correct his transgressions, and only then start to strive for holiness, fulfilling the directive of the pasuk which tells us 1‫סור מרע ועשה טוב‬.

Yet there are times when this does not work.

There are times when we are spiritually vulnerable, and concede in some way to the insistent demands of the Evil Inclination. Trying to eradicate the evil before moving on, would be counterproductive. If we would focus solely on ‫ סור מרע‬and clean our wounds, we run the risk of being completely obliterated by the evil we have done. Allowing ourselves to get caught up in the world of repentance runs the risk of falling into a state of depression from which we may never emerge.

At times the focus needs to be more on ‫;עשה טוב‬ waiting until we are on safe ground to clean and bandage our wounds. Instead of permitting our past to stifle our future, we can define our future by adding light to our darkness. In place of trying to vanquish the darkness of our sins by focusing on them, we can accomplish that through adding spirituality to those places of darkness. While we obviously need to do a proper ‫תשובה‬, and purify that which we have defiled, the way to do that in this situation is by emphasizing the ‫עשה טוב‬, allowing that to be the impetus for change. Tasting the sweetness of doing more Mitzvos and getting closer to Hashem will allow us to refocus and stop pursuing false pleasures. ‫טו‬:‫ תהלים לד‬1

Parshah

With this introduction we can understand the seemingly enigmatic exchange between Yosef and Yaakov in this week’s Parsha. It is at the end of Yaakov’s life, Yosef is coming with his two children to receive a blessing from his father, Yaakov and the Torah records that there is a small disagreement between them. Yosef choses to place Menashe on the right of Ephraim, as the older of the two brothers is positioned in the more prominent place. Yaakov on the other hand switched the order and placed the younger of the two brothers, Ephraim first. Why? What was their argument really all about?

The Shem MiShmuel2 explains homiletically that their argument they were having wasn’t a simple question of placement, but rather a question of ideologies. In order to understand it we first need to examine the source of the names of Yosef’s two children. The Torah tells us that Menashe was so named because his name comes from 3‫ ;נשני‬Yosef’s way of thanking Hashem for helping him forget the hard work and slavery that he experienced. Ephraim, on the other hand comes from the word ‫הפרני‬4, which means to flourish, as his name was a way of expressing thanks over his tremendous success in Mitzrayim.

The righteous Yosef was living in an ideal world; forgetting the persuasions of the Evil Inclination and one’s sins was a prerequisite to becoming successful, and thus placed Menashe before Ephraim. He was following the ‫סור מרע ועשה טוב‬ methodology, which requires banishing darkness before growth can come. Yaakov on the other hand understood that he was talking to a new generation, one which was raised in Egypt who wouldn’t always be able to live up to this standard. He taught Yosef and subsequently all future generations that many times, especially when one is in exile, Ephraim must precede Menashe; it will take positive action in order to correct the evil within. Yaakov taught us that often the best way grow spiritually is to ignore the past for the moment, and get to safe ground first; letting the ‫ עשה טוב‬be the momentum for the ‫סור מרע‬. ‫ ד“ה להבין‬2 ‫ ויקרא יוסף את שם הבכור מנשה כי נשני אלהים את כל עמלי ואת כל בית אבי (בראשית‬3 )‫מא נא‬ )‫נב‬:‫ ואת שם השני קרא אפרים כי הפרני אלהים בארץ עניי (בראשית מא‬4

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(48:5) Yaakov blesses Yosef two sons, Efrayim and Menashe, that they will be like Reuven and Shimon, namely counted as part of the twelve shevatim. How can this be when Yaakov himself already had twelve shevatim?

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3

Rabbi Alan Lewis

Rav of Yeshurun Edgware, Federation Beis Din Registrar

The author can be contacted at Rabbi.lewis@federation.org.uk

Parshah

Closed Off When and how did Golus Mitzrayim begin?

“And Yaakov lived in the land of Egypt”

inquires how can it be possible that Yosef,

various agents. This whole matter of Yosef’s

Rashi asks the famous question that relates

the ruler over all of Egypt, to whom no one

lowliness would only have been at the

to these opening words of our Parsha. Why is

could raise a hand of opposition, had to resort

beginning of the subjugation and the rest of

this Parsha ‘closed off’? Why are there no new

to the services of a number of intermediaries

the Bnei Yisrael would not have felt it.

lines or gaps in the narrative for the beginning

to approach Pharaoh in a pleading manner to

The beginning of the Parsha is ‘closed off’

of the Sedra of Vayechi?

allow his father leave of passage to be buried

in order that one who is reading from an actual

in the Land of Israel?

Sefer Torah will not feel that this is the start

Rashi answers that this is because with the advent of the passing away of Yaakov Avinu,

Another point which Rav Shimon Schwab

of a new Parsha. Similarly, the beginning of

the eyes and hearts of Israel were closed

raises is why was there this edict of Mitzrayim,

the Golus (the exile) of Mitzrayim wasn’t really

off from the distress of being subjugated to

that an Avel can’t come into the palace of a

experienced by any of the tribes of Israel other

Egyptian servitude.

king? Surely this is because after 70 days

than Yosef.

These words seem to be in contradiction to a Rashi in Parshas Vaera where the commentator brings to our notice that while any of the sons of Yaakov were still alive there was no servitude in Egypt.

In order to resolve these contradictory

of mourning an Avel will have a somewhat

Hence the words of Rashi ‘The eyes and

scruffy appearance. However, if as we said

hearts of Israel were closed,’ that is to say as a

before, Yosef was truly the ruler over Egypt

result of a life of wealth, prosperity and calm in

and could do whatever he desired, then why

the land of Goshen in Egypt, the eyes of Israel

didn’t he approach Pharaoh directly, as soon

did not see, and the hearts of Israel did not

as Yaakov had died and inform Pharaoh of the

discern or feel the onset of any servitude.

will and testimony of his father?

comments of Rashi, we have to comprehend

At the time Yaakov departed from this

It must be that in reality, as Chazal express

the manner in which Yosef conducted himself after Yaakov Avinu died.

After 40 days of embalming and 30 days of mourning, the Torah tell us that Yosef spoke to the house of Pharaoh saying, “Please if I have found favour in your eyes, please speak into the ears of Pharaoh”.

Chazal tell us that it seems that Yosef first spoke appealingly to the queen who then in

world, Yosef began to be afraid of approaching

at the beginning of the Parsha, that with

Pharaoh in the direct manner that he had been

the death of Yaakov the period of Egyptian

accustomed to.

subjugation actually began and in its earliest

We can now also understand that when

form it manifested itself as a loss of political

Yaakov commanded Yosef not to bury him in

clout that Yosef could wield in Mitzrayim. If

Mitzrayim, Yosef’s response was “I will do

anything, Yosef was merely an honoured, wise

according to your word”, to which Yaakov

and wealthy man who had no real favour or

replied “swear to me (that you will bury me

direct influence upon Pharaoh. According

in the land of Israel)”. From Yosef’s initial

to this reasoning we can now understand

answer there is the clear implication that

why Yosef didn’t go straight to Pharaoh

he still had the power of rule and could do

The Midrash then asks why didn’t Yosef

when Yaakov died and when he did make

whatever he wanted. However, when Yaakov

himself go to see Pharaoh? Rabbi Yehoshua

contact with Pharaoh it was only after 70

said, “swear to me”, Yosef knew instinctively

answers in the name of Rabbi Shmuel that it

days. Consequently, after being in a state of

that with the passing of his father his

is not correct for an Avel (a mourner) to enter

mourning for such a lengthy period of time it

governance over Mitzrayim and his influence

a king’s palace especially in a disheveled state

would not have been honourable for Yosef to

would stop, and that he would have to come

of appearance.

turn spoke to Pharaoh.

stand in front of Pharaoh in such a unkempt

to Pharaoh with only the justification that ‘my

On this particular point Rav Shimon Schwab

state, and as a result he would have to send

father made me swear’ that I should bury him

zt”l in his sefer ‘Ma’ayan Beis Hashoaivah’,

beseeching messages to Pharaoh through

in the Land of Israel.

TEXT

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‫ לע”נ‬DAYAN GERSHON LOPIAN ‫זצ”ל‬

(48:20) Yaakov says that the Jews will bless their sons to be like Efrayim and Menashe.

Why do we bless our children to be like them more than any of the other shevatim?

Rabbi Yaakov Bennett

4

Hasmonean High School

The author can be contacted at y.bennett@hasmonean.co.uk

Parshah

Hidden Depth in Yaakov’s words

I recall a plane journey from Israel back to the London as I was returning home at the end of Zman learning in Yeshiva. I got chatting to the passenger next to as we both looked up from the books in front of us. I was going over the final sugya from the Perek we had been learning whilst he was reading a novel. He asked me what I was reading, I gave a brief explanation to my not-yet observant co-traveller, telling him this was a book of the Talmud and we had been studying, debating and analysing a certain chapter in our studies in Yeshiva for the last number of months. He looked at me quizzically, asking “you mean you have spent the last 6 months studying one chapter, only a few pages? I have read an entire book this flight alone!”

T

o the uninitiated the rigor and attention to detail of every sentence, word and even letter of Torah is quite over whelming. Only once you have experienced the beauty of the hidden depth of every word of Torah can you delight in its wisdom, to those on the outside it is all a bit mystifying. As a teacher one way of enthusing students and our own children is to show the profundity of the Torah, this week’s Parsha certainly gives us some ammunition.

He continues:

Amazing! Every letter of shows the hidden depth of the wisdom of the Torah.

Let us dig a little deeper, the Kli Yakar notes a number of inconsistencies in these pesukim, the first he notes that although not discernible in the translation above, the Torah repeats Yaakov’s instruction for his sons to gather around him, however there are two different words used meaning gather. The first is the root ‫ אסף‬but the second time the root changes to the root ‫ קבץ‬. Why the change in these roots? The Kli Yakar explains when Yaakov first gathered them he intended to reveal the secrets of the end history hence he uses the root ‫ אסף‬which refers to gathering from an open space to a secluded setting which would be an appropriate setting to share a secret.

However when the sons gather around him Yaakov senses the Shechina leave him and with it the ability to share the secret with his sons. Therefore the Torah switches to the root ‫ קבץ‬which means to gather but not in a closed or private space as now he had no secret information to share.

As Yaakov approaches the end of his days in this world (as the Gemara in Taanis 5a notes Yaakov never died) he calls of his sons together to address them for a final time.

“Yaakov called for his sons and said, “Gather and I will tell you what will happen to you at the end of days. Gather and listen, sons of Yaakov, and listen to Yisrael, your father.” (Bereishis 49:1-2) Yaakov wanted to tell his sons how the end of history would be played out, to tell his sons the moment of the ultimate redemption of the Jewish people with the coming of Moshiach.

As Rashi notes basing himself of the Gemara in Pesachim that “Yaakov wanted to reveal the end”. How are we to understand how Chazal aware this is what Yaakov wanted to tell his sons, perhaps he would share with them how their sojourning in Egypt would end, perhaps he meant how his own life would end? The Ba’al Ha Turim notes beautifully the amazing hints found in the pasuk revealing the purpose of the conversation;

He continues to note the different names used here “listen, sons of Yaakov, and listen to Yisrael, your father” why does the Torah interchange between the names Yaakov and Yisrael? He answers that some of the sons (Reuven, Shimon and Levi) receive a rebuke from their father while other sons are told

“‫ בגימטריא הוא בקש לגלות הקץ‬.‫ – ושמעו‬Listen – has the same Gematria as he wanted to reveal the end”

Friday 29th Dec - ‫י"א טבת‬

‫איוב ל"א‬

visions of their future in the imagery of their brachos. Hence the sons’ receiving the rebuke are hinted to in “listen sons of Yaakov” while those who would hear a prophetic vision of their destiny are identified with the words “listen to Yisrael” as the name Yisrael always reveals to Yaakov in an elevated spiritual state.

“‫ בגימטריא זהו קצו של מלך‬.‫ושמעו אל ישראל‬ ‫ – המשיח‬They listened to Yisrael – has the same Gematria as this is the end of the King the Moshiach.”

Shabbos ‫פרשת ויחי‬ 30th Dec - ‫י"ב טבת‬ ‫איוב ל"ב‬

Sunday 31st Dec - ‫י"ג טבת‬

‫איוב ל"ג‬

Monday ‫י"ד טבת‬ ‫איוב ל"ד‬

1st Jan -

Why was Yaakov not allowed to reveal the end to his sons? The Midrash explains he was concerned that one of his sons was not worthy to have this divine secret shared with him, but he is reassured all of his sons are righteous.

So why the withholding of the future? A possible explanation may be found in Parshas Shemos – when Moshe asks Hashem by what name should he tell the people that Hashem appeared to him, he is told “‫ה‬-‫ – אהי‬I will be” this name hints to the idea that Hashem will be with the people throughout their exiles and times of distress. To tell the Bnei Yisrael of all the trials and tribulations of the future could be totally demoralising, but to reassure them that Hashem will always be with them provides comfort and strength to go on. So to Yaakov cannot tell his sons when the end will come but instead blesses and directs each son as to how best reveal their divine mission in the world with the comfort that by doing so Hashem will be with them throughout.

If only my friend on the plane had had the privilege as we do to open a Chumash or Mishnayos or Gemara he would have understood why even after a whole Zman studying one Perek one can have the feeling of barely uncovering the tip of the iceberg to the depth, beauty and majesty of Hashem’s Torah.

Tuesday

Wednesday

Thursday

2nd Jan - ‫ט"ו טבת‬

3rd Jan - ‫ט"ז טבת‬

4th Jan - ‫י"ז טבת‬

‫איוב ל"ה‬

‫איוב ל"ו‬

‫איוב ל"ז‬

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When is Yaakov Avinu’s yahrzeit?

Rabbi Yehonasan Gefen

5

Rabbi for Keter HaTorah

The author can be contacted at gefen123@inter.net.il

Vayechi – Surpassing our Potential

I

n Parshas Vayechi, Yaakov Avinu elevates his two grandsons, Ephraim and Menashe, to the status of Shevatim (tribes). In the course of the process he bestowed on them a blessing that has become the standard blessing by which we bless our sons to this very day. “So he blessed them that day, saying, “By you shall Israel bless, saying; ‘May Hashem make you like Ephraim and like Menashe.”1 The commentaries ask, why did Yaakov instruct the Jewish people to bless our sons to be like Ephraim and Menashe more than anyone else. This question is strengthened by the fact that we bless our daughters to be like the Imahos. That being the case, it would seem most logical to bless our sons to be like the Avos.

One of the answers given is that Ephraim and Menashe achieved more than their potential; up to this point, only the sons of Yaakov Avinu merited to be considered among the twelve Tribes. Ephraim and Menashe were not sons of Yaakov, and therefore were not destined to be one of the Tribes. However, because of their greatness2, Yaakov elevated them to the status of Shevatim. In this way, they achieved the incredible accomplishment of reaching beyond their potential.3 Accordingly, we bless our children to emulate Ephraim and Menashe, in that we aspire for them to reach beyond their potential.

‘gadlus’ in this context refers to spiritual greatness. We bless our child to become truly great, as did Ephraim and Menashe.

This idea teaches a person that he should aspire to surpass his own potential, but it also educates a parent as to his aspirations for his children. He should not suffice in bringing up his child to be an ‘ordinary’ Jew, rather he should aim to facilitate that his child become ‘great’. Moreover, it is insufficient that a parent merely ‘want’ that his child become great, rather he should try to actively facilitate his child’s path to greatness in how he raises him.

Rav Yaakov Kamentsky zt”l expresses this idea based on a lesson in Parshas Shemos. When Moshe Rabbeinu as a baby was picked out of the water by Basya, the daughter of Pharaoh, she tried to have the Egyptian women nurse him, but he refused to drink their milk. Rashi explains that this was because, in the future, Moshe “would speak with the shechina”.5 Rashi’s explanation has an application in halacha. The Rema states that one should not feed a baby with milk from a nonJewish woman, if possible.6 The Vilna Gaon comments that the source of the Rema is the fact that Moshe Rabbeinu would not drink from the milk of the Egyptian women.7 Rav 5 Shemos, 2:7. The word, ‘Shechina’, is translated as Divine Presence. Rashi seems to mean that in the future, Moshe

The Targum Yonasan writes that Yaakov was saying that one should bless their son to be like Ephraim and Menashe, at the bris mila in particular.4 It seems that this interpretation fits with the idea that we want our son to emulate Ephraim and Menashe in the area of becoming great. We see this in the prayer that we say at the bris; ‘may this kattan become a gadol’. This doesn’t mean that we want this small boy to grow up into a large man. Rather,

would communicate directly with Hashem, therefore it was inappropriate that he should absorb milk from a non-Jewish woman even when he was a baby.

6 Rema, Yoreh Deah, Simun 81, sif 7.

riddle

Parsha

7 Biur HaGra, Yoreh Deah, Simun 81, sk.31.

1 Bereishis, 48:20.

2 There are two main aspects of their greatness discussed by the commentaries; one is that they grew up in an environment that was alien to the teachings of the Torah, and yet they were able to maintain their spiritual level. The second is that they were the first brothers who lived in harmony with each other. Indeed, some commentaries write that it is because of these qualities that we bless our sons to be like Ephraim and

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Menashe, in particular.

3 This answer was heard from Rav Meilich Schiller shlita. It is also quoted in Beshem Amru, Bereishis, p.358.

4 Targum Yonasan, Bereishis, 48:20.

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4. livingwithmitzvos.com

Kamenetsky asks how we can apply Moshe’s case to that of every child. In the case of Moshe, the reason why he wouldn’t drink from their milk was because he would, in the future speak with the Divine Presence, however, that reason is inapplicable to everyone else. He answers, that we learn from here that we must bring up our children as if they could possibly reach the level where they will speak to the Divine Presence. Accordingly, we must raise them in such a way that is congruent with them becoming great people.

Rav Kamenetsky applies this explanation to how careful we should be to bring up our children in the most holy and pure fashion, free from negative influences. This is a most pertinent lesson in today’s environment. A parent may feel that there is little harm in exposing his child to all types of modern technology that infiltrates into every part of daily living. However, such exposure can very easily involve his child being exposed to influences and visions that are not conducive to a person achieving spiritual greatness. Thus, even if they don’t spiritually destroy a child (which they often do), then they will surely hinder him from achieving his true potential, and certainly from overtaking his potential as did Ephraim and Menashe.

We learn from Yaakov’s blessing to his grandsons, that every parent should aspire for his children to reach and even surpass their potential. This aspiration should manifest itself in actions as well as attitude. May we all merit to surpass our own potential and bring up children to exceed all our expectations.

QUESTION

Find anywhere in this Parsha (Possuk or Rashi) references to two different foxes and one wolf.

CLUE The foxes are in 2 Rashis before Sheni, the wolf is a Shevet.

FIND THE ANSWER IN NEXT WEEK'S ONEG

Parshah

ANSWER FROM LAST WEEK Rashi (Perek 46, Possuk 15) tells us that the woman in question is Yocheved .The Torah tells us in Parshas Bereishis (Perek 5 Possuk 3) that after Kayin and Hevel were born Odom and Chava had their third child Shais at the age of 130 (even though the Medrash tells us that additional children were born with Kayin and Hevel).According to the Medrah Rabba Parshas Noso (Parsha 13:20) Yoicheved was also at that age when she gave birth to Moshe, her third child from Amram, after Miriam and Aharon.

How was Yosef rewarded for being in charge of organising Yaakov’s burial.

Rabbi Daniel Fine

6

Community Rabbi, Stanmore and Canons Park US and the Hasmonean Beis Programme

The author can be contacted at danielpfine@gmail.com

Parshah

Yosef - Father and Son

Rav Hutner notes in Pachad Yitzchak (Pesach maamar 49) that Yosef’s death is mentioned both at the end of Chumash Bereishis (Bereishis 50:26) and at the start of Chumash Shemos (Shemos 1:6). Why does the Torah need to repeat the fact that Yosef died, and what is the significance of this featuring in two separate Chumashim?

I

n order to answer these questions, Rav Hutner begins by asking another one. The Maharal writes that Hashem orchestrated events so that “Yosef was already in place in Egypt by the time the brothers arrived, because of his special quality.” What was Yosef’s special quality and why did this mean that he had to be in Egypt first? In essence, one principle answers all of our questions: Avos and Banim. We shall explain…

As we know, there were three Avos - Avraham, Yitzchak and Yaakov. After Yaakov came the Banim: Reuven, Shimon, Levi and all the twelve tribes. What is the difference between an Av and a Ben? According to Rav Chaim of Volozhin,[1] the essential difference is that the Avos implanted within their descendants certain characteristics and traits, while the Banim were the expressions of those characteristics and traits. The Avos can be likened to the genes and the blueprints, while the Banim are comparable to the fully-formed body and the finished building, reflecting the genes and the blueprints. Avraham’s chessed is an example of a trait implanted in the Jewish DNA - Jews from all walks of life tend to have a generous, giving nature. Similarly, Yitzchak’s mesirus nefesh - self-sacrifice for what he knew was right - is a trait shared by the Jewish People on the whole, as history bears witness to. Similarly, an attachment to prayer, another concept which the Avos instituted, is something shared by Jews from all backgrounds - just go to the Kotel and take a look at all the different types of Jews praying there.

The Banim were the expression of these spiritual genes, playing them out. Thus, Moshe Rabbeinu displayed the trait of chessed in going out to check on the welfare of his brothers in slavery in Egypt. Levi exhibited the trait of mesirus nefesh when it came to meting out justice to the people of Shechem, and there is no shortage of examples of tefillos by the Banim.

That is the principal distinction between the

Avos and the Banim, but where is the cut-off point between them? The Ramban writes that Chumash Bereishis is the Sefer which deals with the Avos, while Shemos is the Sefer of the Banim. Consequently, Yosef must have the unique status of being both an Av, since his death is recorded in Bereishis, and a Ben - since Shemos records his eulogy. It is reasonable to assume that Yosef was one of the Banim - he was after all one of Yaakov’s sons, but in what way is he considered one of the Avos - what did he add to our national genes that the Avos had not implanted already? To explain, Rav Hutner reveals a new, deeper understanding of the qualities added to the national gene pool by each of the Avos.

Avraham Avinu was the first baal teshuvah.

He was the first person to find G-d by himself, so to speak. He embodied and taught about the ability and strength of character to begin from nothing and become part of a holy people with a spiritual mission in life. This included the concept of conversion (geirus), hence Avraham made many converts, as the Torah attests to.

Yitzchak Avinu, on the other hand, was the first FFB (frum from birth). He embodied the idea of being holy from the very start of one’s life, and thus he was the first Av to receive a bris milah at eight days old. However, there was still something lacking. Both Avraham and Yitzchak had children who did not merit to remain within the Jewish fold: Yishmael broke away to form another nation, as did Eisav, and thus their descendants are not Jewish. Yaakov was the first of the Avos who merited the accolade ‘mitaso shleimah’ (literally ‘his bed was complete’) - all his children stayed loyal and became part of Klal Yisrael. Yaakov instilled in us the reality that a Jewish child remains Jewish no matter what (‘Yisrael af al pi shechata Yisrael hu’).

Thus, Avraham showed that one can join the fold, Yitzchak was the first to be kadosh from the womb, and Yaakov added that all one’s children

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remain Jewish. There was, however, one thing left to fix; there was still an opening whereby the identity of a Jew could be undermined and removed. If a Jew marries a non-Jewish woman, his children are not Jewish, so the possibility of the next generation losing Jewish numbers due to intermarriage was not accounted for. Thus, when Yosef survived his ordeal with the wife of Potifar, refusing to succumb to this non-Jewish lady’s advances, he was essentially fencing in the kedushah of the genealogy of Klal Yisrael he was ensuring that children born to Jewish men would remain Jewish because their fathers would not marry out. Indeed, even though many have unfortunately failed where Yosef succeeded, it is still a remarkable fact that even the most irreligious Jew often insists on marrying Jewish - they have a spark of Yosef within them. This is what Yosef added to our national DNA - the strength to hold on to continued Jewish identity.

We can now return to our initial three questions.

Yosef’s death is mentioned both in Chumash Bereishis and Chumash Shemos because he was both one of the Avos and one of the Banim, based on the Ramban’s distinction between Bereishis and Shemos. The unique ‘quality’ which the Maharal referred to was Yosef’s contribution to continued Jewish existence and identity. Why did this mean that Yosef had to be installed in Egypt first, as the Maharal writes?

The answer is that Yosef had to ensure our continued existence and our ability to survive the temptation of intermarriage before the rest of Yaakov’s family came down to Egypt. That way, our Jewish identity was sure to be safe throughout the 210-year[2] sojourn in Egypt, where we would be living amongst a non-Jewish population which posed a great spiritual threat to us. Indeed, throughout that time, despite the tremendous hardships and temptations, there was only one recorded incident of a Jew having relations with an Egyptian, and even that was only because of Egyptian force.

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5. Who was the first person who was ill before he died? livingwithmitzvos.com

Questions from

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Rabbi Y M Guttentag, Rabbinic Coordinator - KF Kosher

Is your oven Shabbos compliant? (Part 4) I have checked my oven and opening the door triggers the light. I can’t seem to unscrew the bulb?

Last week we discussed the use of ovens manufactured by NEFF, Bosch and Siemens. In this fourth and final column of the current series, we will clarify how the householder can evaluate whether Sabbath modes from other companies can be used on Shabbos. We will also look at the use of ovens which do not offer a Sabbath mode. This week’s column will also recap on some of the points discussed in the previous sections, providing an easy to use checklist and summary.

Although in some ovens these switches have been hidden, in many cases a small but visible switch is pressed when the door closes. Taping down or even stuffing up this switch before Shabbos would resolve all direct door related activity.

How can I check whether my oven’s Shabbos mode can be used on Shabbos?

What advice can you offer someone looking to purchase a Shabbos compliant oven?

To enable use on Shabbos, two core issues must be considered and resolved: 1. Does opening the oven’s door trigger its activity? This may be the case even in “Sabbath mode” 2. Does the introduction of cold air to the appliance controlled by a thermostat create a reaction to heat the oven sooner that it would otherwise have done?

The surest way to buy a halachically compliant oven, is with the advice of a frum appliance retailer who is aware of the relevant halachic issues (It is a great mitzvah to support your local community businesses). You can also ask friends and neighbours for their experiences. Swapping stories will mean you can learn from other people’s mistakes!

In the check list below, we have summarised the issues and how to resolve them.

As always, if you email us with enquiries about specific products we can try to help, and as our pool of information grows we will be better placed to offer help in this area. Please email all such queries to technology@ federation.org.uk and we will try to provide assistance where possible.

Can I use an oven which does not have a Sabbath mode?

What else should I be aware of regarding using an oven on Shabbos?

As the reader will have discovered, the presence of a Sabbath mode does not guarantee that an oven can be used on Shabbos. Similarly, lack of a Sabbath mode does not mean that an appliance can not be used. The check list below can be used to ascertain whether an appliance is fit for Shabbos use.

It is imperative that when using ovens on Shabbos, members of the public are aware that food may not be inserted into the oven on Shabbos.

Look out for our next series of columns on how to keep food hot in an oven over Shabbos, and the possibilities for heating cold dry food during Shabbos itself.

THE USE OF OVENS ON SHABBOS - A SUMMARY AND CHECKLIST Direct door related activity

Thermostatic control of the oven

Does the light turn on/off when the door is opened/closed?

Does the appliance have a programmable timer which can be set to cease all appliance activity?

Do icons appear/disappear when the door is opened/closed?

Once the timed programme has finished, does the alarm deactivate automatically (without the need for pressing of buttons)?

Does the fan start/stop when the door is opened/closed?

Does the appliance display an icon when the heating element is active?

Is the heating element activated/deactivated when the door is opened/ closed? (Can be tested by looking at your house power meter as the door is opened)

If your appliance has an element indicator, the door may be opened when the element light is on.

At the end of a timed cooking programme, are alarms deactivated by opening the door

If your appliance does not have an element indicator it may be possible to install one.

Can you find the door switch and tape it down?

FedTech are working to provide a service which will facilitate the installation of element indicator lights

Can a magnet be placed in front of the magnetic door contact switch to trick the oven into thinking it is closed

On Yom Tov one may open the door even if doing so may cause the element to activate sooner

BUYING A NEW KITCHEN APPLIANCE? MAKE SURE THERE ARE NO ‫ שבת‬OR ‫ כשרות‬ISSUES! www.federation.org.uk/fed-tech/ technology@federation.org.uk

TECHNOLOGY GUIDES

AVAILABLE FROM THE FEDERATION

Pre-purchase tips and information for ovens and fridges.

Rabbi Tal Moshe Zwecker

8

Director, Machon Be’er Mayim Chaim Publishing

The author can be contacted at chassidusonline@gmail.com

Parshah

MASHAL UMELITZA

the Importance of Achdus: No One is Jealous of Oneself “And he blessed them on that day saying, ‘Through you shall all Israel be blessed.

May Elokim make you as Ephraim and Menashe’” (48:20).

There was once a father who loved his two sons very much and wanted to give them each a beautiful gift. One gift was a ring of the purest gold that shone like the sun. The other was a ring of purest silver that shone like the moon.

I shall place one ring on the finger of one son and the other on his brother’s hand. Since they are brothers they will surely be happy. Yet there was strife and jealousy between them, for the son who had received the silver ring was jealous of his brother’s golden ring. If I had one son, reasoned the father, and I had placed the gold ring on his left hand and the silver on his right hand, then there would be

no strife at all! For who would he be jealous of? Himself?! Surely not! Both hands are part of the same body – one cannot be jealous of the other. If both my sons felt as if they were one unified person, they would not fight and be jealous of each other!

The Modzhitzer Rebbe, in Divrei Yisrael, cites his grandfather, the holy Tzaddik, the Kuzhmirer, who asked why the word “you” in our pasuk is in the singular form – becha; surely it should have been in the plural form – bachem, since Bnei Yisrael are being blessed to be like both Ephraim and Menashe. Chazal say (Mishna Uktzin 3:12) that the only true keli (vessel) that holds beracha is shalom. Yaakov therefore used the singular – becha – to refer to achdus, true unity, as if referring to one person

instead of two brothers. This achdus draws down blessings to Bnei Yisrael.

This is what Yaakov meant when he blessed Ephraim and Menashe. Yaakov gave Ephraim and Menashe two berachos. First he blessed them, saying, “Becha,” telling them to be as one, to unite as a single unit – with achdus.

This is why the word becha in our pasuk is singular (otherwise it should have been the plural, bachem); it signifies the achdus that Yaakov blessed them with. Then he blessed them that Hashem should make all of Bnei Yisrael like Ephraim and Menashe. Now there would be no cause for jealousy between them (for Ephraim the younger’s name, is placed before Menashe’s, the older), since they would be unified – be’achdus.

Mazel tov to Rabbi Tal Moshe Zwecker & Family on his daughter's engagement

ANSWERS 1. You will notice that when the twelve shevatim are counted, it is done in one of two ways. Either it counts the twelve shevatim as the twelve sons of Yaakov. A second way is where Yosef and Levi are not counted and instead Efrayim and Menashe are. An example of this in by the Degalim, the camps of the Jews in the desert.

2. We are Jews living in exile amongst the negative influences of the other nations. Efrayim and Menashe were the first Jews born in exile, in Mitzrayim, and they turned out strong in their Jewish faith. We therefore want to bless our children to turn out the same finding ourselves also in exile.

3. The Gemara (Rosh Hashana 10b) brings two opinions when Avraham and Yaakov died – either in Nissan or in Tishrei. The Bnei Yisaschar

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Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home.

brings that (according to the opinion in Tishrei) it was on the 15th of Tishrei, the first day of Sukkos.

4. The Mishna in Sotah (1:9) brings about the principle, Midda Keneged Midda. On the good side where the reward is more, it brings that the reward for Yosef burying Yaakov was that Moshe, the leader of the generation, was involved in starting the process of his burial.

5. The Gemara (Bava Metzia 87a) brings that Yaakov was the first one do be ill in the world and Tosfos (Bava Basra 16b) adds this means to die from an illness. The Pirkei DeRebbi Eliezer (Chapter 52) brings that before this people would just sneeze and then die until Yaakov davened to became ill and thereby know he was about to die and have time to leave his last blessings and will to his descendants.

For questions on Divrei Torah, please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@jewishfuturestrust.com To receive this via email please email mc@markittech.com

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