OU Israel Center Torah Tidbits - Parshat Toldot 5785 by Orthodox Union

SHABBAT MEVARCHIM / MACHAR CHODESH

United We Stand

Praying for Redemption, Big and Small

Rabbi Moshe Hauer Page 8

Towards Meaningful Chinuch Page 56

Rebbetzin Zemira Ozarowski

Rabbi

Loaf Status of Pull-Apart Challot

Rabbi Daniel Mann

Empathy and Sensitivity

Rabbi Gideon Weitzman

The Power of Asking “Why?” Ayelet Glatt

Fathers, Sons and Redemption

Mrs Leah Feinberg

The Y-Files Comic Netanel Epstein

Yachad Dovid Oratz // Moshe Rosenberg

Torah Tidbits is proud to share a photo each week on the cover from our readers! It is an honor to showcase the immense talent from across the country.

Send us your best photos and give us the opportunity to highlight your story. Everyone is invited to submit! (amateurs and professionals alike) Please email to aarong@ouisrael.org

Photographed by Zev Rothkoff I live in Efrat, came on Aliyah with my parents 51 years ago. The photo is of wheat in the northwest Negev. Just like the 100 measures of wheat that Yitzchak reaped in the northwest Negev.

Days After Molad: 9 Kislev/ Mon. night Dec. 9 Last Opportunity to Say Kiddush Levana Until: 15 Kislev/Sun. night Dec. 15

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Oct x–x / x–x Cheshvan

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Daf Yomi: Bava Basra 158

DEAR TORAH TIDBITS FAMILY

RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG

Rabbi Avi Berman Executive Director, OU Israel

During the first 30 years of my life, I moved over 20 times, from home to home, from community to community and, of course, from America to Israel. It was never easy. Every move has both its stresses and its excitement - looking forward to a new place, but missing the old one, with its familiar streets and friends. Whenever I moved, I did so with the understanding that it would be tough but positive. Baruch Hashem, every move went successfully and changed my life for the better. Several months ago, OU Israel began planning a big move, to relocate our offices in Rechavia to Har Hotzvim, Yerushalayim. We know that moving our offices, our

With deep sadness we inform the passing of

Edith Lieberman

Necha bat Dovid a”h 24 Cheshvan 5785

Loved Eretz Yisrael & Am Yisrael, Mifkadet Beitar, among Founders of Laniado Hospital, Yakirat City of Netanya, Educator & Eshet Chessed

Beloved wife, 70 years of Abe, Avraham Yosef z”l

Beloved mother of Jonas z”l, Sammy, Urie & Miriam, Jacob, and Yoel & Nina ’יחיש

Beloved Grandmother and Great grandmother of many

Shiva at the Lieberman residence

Moshe Shapiro 21 Netanya Until Sunday Morning

Urie: 054-4956974 | Joel: 054-768-8344

email: urie.lieberman@gmail.com

headquarters, is a significant change. For the past 45 years, OU Israel has operated, in many ways, as a community center in the heart of Yerushalayim, attracting English-speaking olim and visitors. We began on Strauss street for 20 years, and then we moved to Keren Hayesod street for the past 25 years - nearly a full Yovel (50 year) period.

This is the final column I am writing from my office on Keren Hayesod street, as we are moving this Wednesday (so by the time you read this, we will be unpacking in our new headquarters). For the past month, every time I walked into the building, my staff were either running a program or packing. We’ve had boxes lining the building, and for the past number of days we’ve started sitting on boxes and plastic chairs.

The move to Har Hotzvim provides us with multiple new opportunities. It will provide our growing staff with adequate office space to work and collaborate. If you recall, in a previous column about our move I shared that musical offices is a regular “game” we play. The new headquarters is providing us with double the amount of work stations.

This move is being accompanied by a goal of offering expanded OU Israel Shiurim and programs in multiple locations in Yerushalayim and beyond – bringing the OU programs you know and love directly to you! We are partnering with Beit Knesset Nitzanim in Baka, Beit Knesset HaNassi in Rechavia/ Shaarei Chesed, Beit Knesset Shai Agnon in Arnona, Kehillat Hashivenu in Ramot and

our new Har Hotzvim headquarters. In addition, OU Israel’s Women’s Division has a new Women’s Hub every Monday night at 2 Radak Street, Rechavia. Our monthly Women’s Rosh Chodesh Seminar is now taking place at the Yeshurun Central Synagogue, with the additional special feature of the shul’s musical Hallel with Ricka Razel and Sivan Rahav Meir. And this is only the beginning. We are already working on answering requests from so many of you all across Israel to come to your communities.

As we pack hundreds of boxes and clear out the building, we have discovered so many papers and brochures from the past – a great walk down memory lane from the last 25 years. We’ve come to realize just how much we’ve collected over the years - from furniture, to books, to framed pictures. We are working hard to ensure items that can be useful to others are not thrown out. Therefore, our entire library of sefarim has been distributed between two yeshivot and a seminary - Midreshet Rachel, Yeshivat Merkaz HaRav, and Yeshivat Bnei Hechala. Knowing our sefarim will continue to inspire

young men and women and enhance their limmud Torah is important to us. Anyone who dedicated sefarim to the OU should know that their dedication is continuing on in the next generation. Those that donated and dedicated rooms and programs to OU Israel over the past 45 years are those that deserve the credit for us reaching this incredible milestone. We will all continue thanking you daily as we see your names acknowledged in our new headquarters, right outside my office. Additionally, the Aron Kodesh, Bima, Mechitzot and Amud are going to a new Beit Knesset in Bruchin. It was beautiful seeing 30 boys come this past Motzei Shabbat (so that they wouldn’t interrupt their learning schedules during the week) in order to help move the sefarim and furniture into the trucks to bring them to their yeshivot.

Something that has lifted our spirits, perhaps more than anything else, is seeing how the participation at OU Israel shiurim and programs in our expanded locations across Yerushalayim has significantly increased. For example, our new Women’s Hub attracted over 200 women last week for its grand opening night, double what we typically had space for at the OU Israel Center. Our community Beit Midrash programming has seen its attendance at least doubling, and sometimes even

OU Israel mourns the passing of our long-time dedicated friend and supporter

Reb Yosef Hillel Brachfeld z”l and sends continued wishes of nechama to the entire family

quadrupling, what it used to be.

Based on feedback we received, construction, traffic and limited parking near our Keren Hayesod building have recently been limiting attendance. While the construction of new buildings in Yerushalayim is a tremendous bracha and illustrates the prophecies coming to fruition, we did not want it to limit Torah learning and the sense of community we strive to create. The decision to move our shiurim to different communities, and remove this roadblock (literally and figuratively), has already shown its advantages. Seeing the numbers of participants continue to increase reiterates the necessity for this new approach.

Har Hotzvim is a very unique area in Yerushalayim. It is in close proximity to many neighborhoods, it is bustling throughout the day, but nobody sleeps there. I’ll be very frank that we are all very excited to become part of this vibrant community and look forward to bringing our special OU flavor to it. Once we are settled into our new headquarters, we plan to invite those working in the area to come to Lunch ‘n Learn programs in our new space, enabling them to take advantage of high caliber shiurim in English.

We had our last daily mincha service in the Rechavia office this past Tuesday. Don’t worry, our iconic 1:20 pm OU Israel mincha will now have two locations. The first will be across the street from 22 Keren Hayesod street in Ohel Yitzchak synagogue, and the second will be in our new headquarters at 7 Hartum, Har Hotzvim. I will miss all those who davened with us in Rechavia – I look forward to coming back to visit. At the same time, I also look forward to meeting new friends in Har Hotzvim. If you are in the area, please join us!

This experience of expanding our programming throughout Yerushalayim has further opened our eyes to the tremendous need to apply this model to more communities across the country. Under the leadership of our exciting new hire, Mrs. Esti Moskowitz, Director of Anglo Engagement & Programming in Israel, we look forward to, b’ezrat Hashem, expanding our activities. (Stay-tuned for more about this in a future column.)

Let me note that distribution of Torah Tidbits for the next few weeks will continue at the OU Israel Center in Rechavia. We will notify and coordinate with all distributors regarding changes that will be taking place. We know how “Torah Tidbits makes Shabbat,” and we are committed to ensuring you continue to receive it.

As challenging as moving out of our home for the past 25 years has been, the support, guidance and assistance that we have received from our OU Israel board, led by President Stuart Hershkowitz, as well as OU international leadership has brought us to the point where we are able to see everything coming together. There is no doubt that this move is possible, and has even been enjoyable, due to the tremendous efforts of my staff, and for that I have incredible hakarat hatov.

Wishing you all an uplifting and inspiring Shabbat,

Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org

ILAN D RUBINSTEIN

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Honoring the memory of Malka Chana Roth ד”יה 1985-2001, killed in the Sbarro bombing.

FROM THE DESK OF RABBI MOSHE HAUER

OU EXECUTIVE VICE PRESIDENT

Praying for Redemption, Big and Small

The inevitable Jewish experience of antisemitism, the longest hatred, has returned with a vengeance, expressing itself in the multifront war against Israel, in innumerable political and legal forums, and in frightening acts of hate everywhere from Abu Dhabi to Amsterdam to America’s streets. The images of the heroic and beautiful soldiers of Tzahal killed in recent battles, along with the recently confirmed shocking murder of UAE Chabad shaliach Rabbi Zvi Kogan, are deeply painful reminders of the ongoing price we pay for this plague. We hope and pray that their families somehow find strength and comfort.

“For it was not only one who intended to destroy us, but rather in each and every generation they attempt to destroy us and the Holy One, Baruch Hu, saves us from their hands.” The continuity of this plague has its roots in the Torah readings of these weeks, where Yishmael’s claim to our land combines with Eisav’s opposition to our very existence to deny us peace, while we pray at every opportunity, in every Amidah and when we bentsch after our meals, for the ultimate “happy ending” of complete redemption. That final stage is symbolized in this week’s

Parsha by Yaakov’s grand entrance into the world while gripping Eisav’s heel, indicating that while Eisav will initially be the one to dominate the world, Yaakov’s descendants will eventually prevail, fulfilling our mission to uplift mankind with the knowledge and way of God and delivering peace to the world and appreciation to our people.

Yet, even as we eagerly await the ultimate redemption, we must deploy our prayers in the here and now in the face of our daily challenges, as praying for redemption is not limited to pleas for the complete geulah, for the times of Mashiach. As we learn in the parsha, for Yaakov and his descendants the voice raised in prayer – the kol Yaakov – is our counterpart to the hands and material efforts of others, the yedei Eisav, such that anything we work to achieve must also be pursued with meaningful prayer. Our work to combat the antisemitism that is endemic to our non-redeemed world includes everything from the IDF’s heroics to political lobbying to security cameras, training volunteers, and hiring guards, but does not start or stop there. We need to daven, to seek God’s help.

And we do. Three times each day we ask Hashem to take note of our suffering and join us in our struggles. Re’eh na b’anyainu v’riva riveinu. And while in this blessing we ask the Redeemer of Israel to speedily redeem us, this is not a request for geulah writ large, for the ultimate and complete redemption, but – as Rashi (Megillah 17b) taught - it is a plea for little bits and rays of geulah, for protection and

is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.

6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi.

The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.

relief from the daily afflictions and struggles endemic to our unredeemed world. Typically, it is the requests for health and wealth – refa’einu and bareich aleinu – found in the daily Amidah that command much of our attention, consistent with our investment of effort in these two areas of life here and now. We would do well to similarly elevate the attention we focus on the preceding blessing, re’eh na b’anyainu. Study it. Dwell on it. Share with God our angst and our struggles. Pray for those bits and rays of redemption from the ongoing cuts and bruises of our galut. And never stop praying for the ultimate geulah.

ANXIETY CAN BE PARALYZING

7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria.

It can impact your professional development, relationships, even your physical health

Yishmael’s story is brief. He has numerous and powerful offspring. The brevity

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is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.

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HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31

The theme of this week’s haftorah echoes the theme in our parsha which mentions both the death of Sarah and Avraham.

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King David was an older man and a woman was assigned to him to serve him and provide warmth.

Adoniyahu, one of King David’s sons, began to prepare for ascension to his father’s throne. This was despite the fact that King David expressed his wishes that his son Shlomo succeed him.

Adoniyahu convinces two very significant personalities - the High Priest and the commander of King David’s armies - to

BY RABBI CHANOCH YERES

R av, Beit Knesset Beit Yisrael, Yemin Moshe

When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you”

This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?

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The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger. The peace was kept, and Avraham remained true to his ideals. Shabbat Shalom

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Aliya-by-Aliya Sedra Summary

SEDRA SUMMARY

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RCA ISRAEL REGION

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PARSHAT TOLDOT

This is the one and only parsha of Yitzchak and Rivka’s life. Rivka has twins, Esav and Yaakov. Yaakov buys the birthright from Esav. Yitzchak goes to Gerar in a famine, is told not to leave the land, digs the wells Avraham dug and renews the pact with Avimelech. Yitzchak is elderly, plans to give the blessing to Esav but is deceived by Yaakov. Esav wants to kill Yaakov. Yaakov travels to Padan Aram so as not to marry a woman from Canaan.

1ST ALIYA (25:19-26:6)

Yitzchak is 40 when he marries Rivka. He prays for her as she is barren. She is troubled by her pregnancy and is told she has 2 nations in her womb. She bears them when Yitzchak is 60. Yitzchak loves Esav, Rivka loves Yaakov. Yaakov buys the birthright from Esav for a pot of lentil soup. Yitzchak journeys to Gerar in a famine. G-d tells him not to go to Egypt but to dwell in the Land, as it is promised to him.

This is the parsha of succession. Yitzchak has now taken Avraham’s place, Rivka taken Sarah’s. And already, the next generation is born.

We will see many parallels between the life of Yitzchak and that of Avraham. But with subtle differences.

Rivka is barren, as was Sarah. But. Yitzchak’s prayers on behalf of Rivka are answered. Avraham’s were not. Avraham and Sarah had 2 children,

competing children. So too, Rivka is told she has 2 competing nations in her womb. But Avraham’s competing children were from different wives. Yitzchak’s are from the same wife.

And perhaps the most crucial difference: Yitzchak is commanded by G-d to not leave the Land of Israel. Avraham journeyed from out of the Land to the Land and also left the Land in a famine. Yitzchak faces a famine. Everyone knows that when there is a famine in Israel, hop on the bus to Egypt. Egypt is always spared the famines because it has the regular flooding of the Nile. Egypt is not dependent on rain, hence spared of famines. Yet, when Yitzchak faces a famine, he is told not to leave the Land.

And this Divine command to not leave the Land follows Avraham’s command to his servant to not take Yitzchak out of the Land when searching for a wife.

Yitzchak clearly gets the message from both his father and from G-d that his destiny is the Land of Israel.

Yet, what about the dreadful prediction to Avraham that his children would be strangers in a strange land, afflicted there, and then would leave with great wealth? Yitzchak must assume that the dreadful prediction has been suspended. Why else is he prevented from leaving? Must be that the time has come to build the Jewish presence in the Land.

It could very well be that Yitzchak assumes that his job is to actualize the promises to Avraham, that his children will inherit this

Land. Building the Jewish presence in the Land is a big job. It takes work. He sets out to build the Jewish nation in the Land. With both his sons. This project of nation building will need all hands on deck. It will need the varied talents of both his sons. Oh, how well we know that nation building needs spiritual power. And good soldiers too. Yaakov the man of spirit. And Esav, the powerful man of the field.

And perhaps Yaakov knows this as well. He buys the birthright. The birthright is a benefit to one brother over the other. Not an exclusion. An added portion. Perhaps Yaakov too wants to prevail; not to the exclusion of Esav but to have the spirit prevail over power.

2ND ALIYA (26:7-12)

Yitzchak and Rivka are in Gerar. He says she is his sister. Avimelech realizes she is his wife and challenges Yitzchak. Avimelech instructs all not to touch her. Yitzchak plants that year and the crop yield is 100-fold (meah shearim).

What a remarkable year. Yitzchak plants crops in a famine. And gets a 100-fold yield.

Wow, Yitzchak must think: the promise of the Jewish people settling this Land is coming true in my time. To build a state you need to begin planting – shepherds are not state builders. Farmers are. He plants. And what would you think if you planted in a famine and got a 100-fold yield? G-d is with me. My state building is being rewarded from above. Time to take more steps to build the state.

3RD ALIYA (26:13-22)

Yitzchak prospers greatly, with many flock. He digs the wells Avra ham dug but were filled in by the Philistines. Avimelech tells him to move away. He digs more wells of Avraham. Finally, when he digs

wells that are not contested, he declares that he has been fruitful.

All the wells end well. That’s 5 well diggings. On the one hand, he is following in Avraham’s footsteps by redigging his wells. But, unlike Avraham, he is digging the wells for agriculture. The shepherd is transitioning to agriculture; for state building demands agriculture. These wells are for the well being of the impending Jewish state. And the people of Gerar are onto him – they smell an adversary, intent on taking their land. Hence, they oppose his wells.

4TH ALIYA (26:23-29

Yitzchak journeys to Beersheva. G-d tells him not to fear, for He is with him as He was with Avraham. Yitzchak builds an altar and calls in G-d’s name. Avimelech comes to renew the pact, though if any harm be done to him, the pact is off.

Yitzchak goes to Beersheva, as Avraham did. G-d tells him not to fear, as He told Avraham not to fear. Avimelech makes a pact with him, as he did with Avraham. These are Avraham stories, repeated now with Yitzchak.

With a difference. Avimelech is afraid that Yitzchak will harm him. He senses that a confrontation with Yitzchak is looming. He senses Yitzchak is preparing for a state, something Avraham did not do. And this state

will be at Avimelech’s expense.

5TH ALIYA (26:30–27:27)

Esav marries at 40 taking Canaanite wives, to the consternation of Yitzchak and Rivka. Yitzchak is elderly. He instructs Esav to bring freshly caught venison after which he will bless him. Rivka interferes and instructs Yaakov to imitate Esav. Yitzchak is suspicious but Yaakov’s disguise is convincing.

The story of Yitzchak wanting to bless Esav can be seen as the next chapter of his state building. Because, while Yitzchak seems to do all the things that Avraham did, this blessing has no precedent. Avraham did not bless his children at the end of his life. Why is Yitzchak doing this?

Yitzchak figures both his sons are going to lead the next generation of the Jewish people, the generation of state building. There is no reason to think otherwise; they are twins, both born of the same mother. And they are complementary leaders. Yaakov is the thoughtful leader. But military power is not his thing. It is Esav’s. A great pair. Just like Avimelech has Phicol, his general, Yaakov will have Esav as his general.

Yitzchak does not intend to bless just one son, but both. He intends to bless Esav in worldly matters, Esav’s strength. To complement Yaakov, not replace him.

Rivka sees it all differently. Because she got that message when she was pregnant – 2 nations, not one. She does not accept Yitzchak’s fanciful dream that state building has arrived. The Jewish future has a circuitous path before it gets to settling this Land. And that message that she received of two nations. Well, if the Jewish people is going to be one of these two of my children, not both,

it isn’t going to be Esav.

6TH ALIYA (27:28-28:4)

Yitzchak gives the blessing to Yaakov. Esav arrives soon after. When the deception is discovered, Esav is incensed, intent on killing Yaakov. Rivka urges Yitzchak to send Yaakov to Padan Aram to find a wife – and save his life.

The blessing, intended for Esav, is for agricultural blessing from the heavens. And power. In Yitzchak’s mind, the Jewish people will require economic success as well as military prowess. And that is the blessing to Esav – a perfect partner to Yaakov, the thoughtful leader.

The blessing is not intended to be determinative; it is aspirational. Meaning, man does not have the power to determine the future. He only has the power to bless, to wish, to hope, to encourage and to aspire through his blessing. Yitzchak did not intend to determine that Esav was to be the Jewish future; he merely intended to bless him, to wish him well, to hope and aspire for Esav’s success.

Yaakov receives the blessing. And in this, Rivka follows in Sarah’s footsteps. Sarah banished Yishmael and G-d told Avraham to listen to her. Rivka, in her way, banishes Esav. And Yitzchak knows that in the end she is correct; that only one of their children will inherit the covenant, the other won’t. The Jewish women prevail and chart the future of our people.

7TH ALIYA (28:5-9)

Esav sees that the Canaanite women he took are frowned upon. He marries Yishmael’s daughter.

Esav marries at 40, like Yitzchak. He wants to walk in his father’s footsteps, claiming his father’s legacy. He takes a daughter of

Yishmael, in other words, his cousin, as Yitzchak married Rivka, his cousin. Just like his father.

But it is a hollow walk. It is imitation not replication. Checking off a box, not assumption of a legacy.

The parsha began with Esav selling the birthright and despising it. The parsha ends with a farcical attempt to recover that despised legacy by marrying someone at the same age and stage of his father. A hollow imitation.

1 SHMUEL 20:18-42

Today’s haftorah is read on a Shabbat that is immediately followed by Rosh Chodesh. The reading opens with the words, “Yonatan said, ‘Tomorrow is the [first of the] new month.”

The story is one of loyalty and devotion. David and Yonatan are dear friends. Yonatan’s father, King Shaul, despises David, fearing that he will depose him from the throne. Sensing danger, Yonatan told David to hide in the field rather than attend Shaul’s Rosh Chodesh feast. Yonatan then attended the feast and gauged the king’s mood. Realizing that Shaul was determined to kill David, Yonatan went out to the field, shot three arrows and

A SHORT VORT

called to his assistant, “The arrow is beyond you,” a predetermined signal to his friend that it was not safe to return to the king’s palace. Before parting, the two friends kissed and wept, and swore to maintain their friendship for generations to come.

STATS

6th of the 54 sedras; 6th of 12 in Bereshit. Written on 172.7 lines, ranks 36th.

4 Parshiyot; 2 open, 2 closed.

106 pesukim, ranks 29 (9th in Bereshit). 1432 words, ranks 34 (10th in Bereshit). 5426 letters, ranks 33 (10th in Bereshit).

MITZVOT

None of the 613 mitzvot are in Toldot, however, as we mention often, there are Midot and values and other lessons to be learned. This is one of 17 mitzva-less sedras, 9 of which are in Sefer Bereshit, 3 in Shemot, none in Vayikra, 2 in Bamidbar, and 3 in Devarim.

BY RABBI CHANOCH YERES RAV, BEIT KNESSET BEIT YISRAEL, YEMIN MOSHE

“And Yitzchak dug again the wells which they had dug in the days of Avraham his father…and he called their names, after the names which his father had called them” (26:18)

Why does the pasuk need to tell us that he called the wells after the same names as his father if the verse already mentioned that Yitzchak dug the same wells of his father in the past?

The Rashbam (Rabbi Shmuel ben Meir 1085-1158) felt that this was to avoid any objections to the wells being dug, knowing, by their names, that they were already dug by Avraham.

Rabbeinu Bechaya (1050-1120) pointed out that informing us of renaming the wells is to praise Yitzchak for his actions. Using the same names which were given by his father, was a declaration of his connecting his own deeds with those of Avraham. An individual should be wary not to deviate from the ways and customs of our fathers. We now understand that Yitzchak emulated and set his lifestyle after his father in all matters, to the extent that even the wells are renamed with the same names that his father had used. - Shabbat Shalom

THE PERSON IN THE PARSHA

BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS

Do Parents Know Their Children?

It is commonly assumed that parents know their children much better than anyone else knows them. After all, parents have had the opportunity to observe their children from their earliest years, from their infancy, and in most instances observed them daily as they grew.

Many mothers will insist that their acquaintance with their children began long before they were born. Even before the child emerged from the womb, it became apparent to them that this child would be active, stubborn, and rebellious, whereas this other child would be calm, complacent, and cooperative.

As a parent myself and as one who has spent his professional life in the fields of education and child psychology, I have come to a very different conclusion. I now am convinced that relatively few parents really know their children and often are tragically oblivious to their child’s strengths and weaknesses.

This week’s Torah portion, Toldot (Genesis 25:19-28:9), provides us with a window into the parent-child relationship in general and allows us to analyze and speculate about one particular such relationship. You

guessed it—I’m referring to Isaac/Yitzchak and Rebekah/Rivka, parents of the twin boys, Esau/Esav and Jacob/Yaakov.

At first, Yitzchak and Rivka had difficulty conceiving a child. They prayed desperately. Rashi imprints upon us the visual image of them both standing in diametrically opposite corners of a room, beseeching the Almighty for a child.

That image is quite foreboding. It portrays two individuals with diverse expectations of the result of their fervent prayers. One might conjecture that Yitzchak stood in his corner praying for the type of child he would welcome, while Rivka stood “over and against him” in the other corner of the chapel with a very different sort of offspring in her dreams.

Their prayers were answered, and both Yitzchak and Rivka had their dreams fulfilled. Twins were born, and from birth they displayed very different dispositions and behavior patterns. They were named Esav and Yaakov. The former developed into “a man of the field” and became a “cunning hunter.” The latter became a “quiet person,” a homebody.

On this basis alone, one would predict that Rivka’s maternal instincts would cause her to favor Yaakov and would cherish his complacent personality. Yitzchak, we would suspect, would find Esav more to his liking since he too spent time in the fields, although he was attracted to the open spaces of nature not in search of hunting grounds but as quiet places, conducive to prayer and meditation.

As we continue to read the text, we soon discover that our suppositions were correct: “Now Yitzchak loved Esav because he did eat of his venison; and Rivka loved Yaakov.” (Genesis 25:28, Soncino translation)

We have no trouble accepting that Rivka loved Yaakov, and it doesn’t occur to us to ask, “Why?”. Her love was based on every moth er’s unconditional love for her son, especially since he was such a “good little boy.”

But we are stumped when we try to under stand Yitzchak’s love for Esav. Was Yitzchak’s love to be gained by an occasional treat of a few slices of venison? Surely, Yitzchak would have higher standards for his child than a serving of delicatessen!

GERMAN COLONY COMING SOON

We are not alone when we are confounded by Yitzchak’s strange preference for his “cunning hunter” over and above his “dweller in the tents,” presumably the “tents of study and spiritual practices.” Numerous commentators have been similarly confounded and suggest a wide variety of responses.

One such response is offered by Rabbi Yosef Tzvi Salant, the Jerusalem teacher and preacher of two generations ago, in his two-volume commentary, Be’er Yosef.

The basis of his approach is to be found in Maimonides/Rambam’s sixth chapter of his “Eight Chapters” of introduction to Ethics of the Fathers/Pirkei Avot.

There Rambam reflects upon the following theological question: Who stands higher in the ranks of the righteous? Is it the person who is dispassionate, who faces no internal religious doubts or immoral urges? Or is it the person who knows temptation, who is beset by all sorts of illicit desires, but who suppresses them successfully and behaves properly?

Rambam reports that there is a basic argument here between the “philosophers” and the “Torah sources.” The former believe that it is the pure soul who never experiences sinful inner tendencies who stands higher than the one who overcomes his nasty evil urges. The Torah, on the other hand, values the person who controls himself, refrains from acting on his passions, and behaves in a punctiliously correct manner.

I must add that Rambam distinguishes between two types of sinful temptations. However, the eighteenth-century sage Rabbi Yaakov Emden in his gloss upon the “Eight Chapters” (to be found in the appendix to the tractate Avodah Zara in the standard Vilna edition of the Babylonian Talmud) supersedes Rambam’s distinctions and simply declares “lefum tzaara agra,” the more difficulty a person faces when he tries to act properly,

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the more the reward for overcoming those difficulties.

After reviewing and explicating Rambam’s thesis and Rabbi Emden’s perspective, Rabbi Salant returns to our quandary: What was Yitzchak thinking when he favored Esav? What was the motive of his preference for the “cunning hunter” over and above the simple and straightforward Yaakov?

Yitzchak, suggested Rabbi Salant, was aware of the theological question which was the focus of Rambam’s treatise. He knew full well that Yaakov was a “pure soul,” and Esav had many “hunting” urges of all sorts. But he saw Esav’s life choices as attempts to channel his urges in a positive direction. He is the model of the Talmud’s analogy of a person who is born under the constellation of maadim/Mars, the epitome of bloody warfare, in modern terms the genetically wired man of violence, who can sublimate his dark inner passions by choosing to be a ritual slaughterer/shochet or a surgeon who sheds blood but as part of medical operation, or a mohel who sheds blood for the mitzvah of circumcision (see Masechet Shabbat, 156a).

Yitzchak interpreted Esav’s hunting as his struggle to channel his urges toward violence into the hunt for delicious food for his aging and blind father. From that vantage point, Yaakov took second place. He was thoroughly good and knew no wayward temptations. Fine. But Esav, from Yitzchak’s stood even higher because of his internal struggles.

I leave it to you, dear reader, to ponder Rabbi Salant’s ingenious interpretation of Yitzchak’s love for Esav and to decide for yourself whether Yitzchak the parent understood his favorite son.

David B Marmor, MD

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MIDEI CHODESH B'CHODSHO

MIDEI CHODESH

RABBI SHMUEL GOLDIN FACULTY, OU ISRAEL

B'CHODSHO

BY RABBI SHMUEL GOLDIN Faculty, OU Israel

Rabbi Emeritus, Congregation Ahavath Torah, Englewood NJ

RABBI EMERITUS, CONGREGATION AHAVATH TORAH, ENGLEWOOD NJ

Is This Any Way to Introduce a Hero?

An Ongoing Balance

As we prepare to welcome the new month of Kislev, I turn our attention to a fascinating historical tension that surrounds the months of the Jewish year.

With the month of Nissan upon us, we return to the story of our nation’s birth, as Moshe rises to leadership and the exodus again unfolds.

On the one hand, the creation of “Jewish time” sets us apart from those around us from the first moments of our national journey. The first mitzva given to us as a nation is Kiddush HaChodesh, the sanctification of each New Moon.

Moshe’s yearly introduction in the text, however, is cause for pause. For some reason, the Torah chooses to introduce the birth of the greatest leader we have ever knownin the most innocuous way possible.

“And a man went from the House of Levi and he took a daughter of Levi. And the woman conceived and gave birth to a son.”

On the other hand, the “Hebrew” names of the months used on the Jewish calendar for centuries are apparently not of Jewish origin. The Torah does not name the months, at all; but simply refers to them as the first month, the second month, etc., counting from Nissan.

Questions abound:

Why does the Torah depart from its usual mode of describing an individual’s birth?

What does the seemingly superfluous phrase “and a man went…” indicate?

Why does the Torah omit any mention of Moshe’s lineage- to the point where even the names of his parents are deliberately omitted?

Above all, is this any way to introduce a hero?

The Jerusalem Talmud reports that the current names of the months on the Jewish calendar “ascended in the hands” of Jews returning to Israel after the Babylonian Exile, our nation’s first major exile from the land. According to most authorities, this Talmudic passage indicates that these names, originally of Babylonian derivation, were adopted for use by our exiled ancestors from their gentile neighbors, and were then continued to be used upon their return to Eretz Yisrael.

Compounding these questions is the fact that the omitted information concerning Moshe’s lineage is ultimately included in the

How strange that, to this day, we are

comfortable referring to something as basic as the months of our calendar by terms derived from an enemy culture; from a nation that mercilessly conquered Judea, exiled its inhabitants, and destroyed the First Temple…

Parsha that follows (why the information is given at that particular point is the subject of another article).

If the information concerning Moshe’s lineage is eventually shared, why is it left out in the first place?

Numerous commentaries address the issues before us…

And yet, upon consideration, this phenomenon captures both a fundamental reality and a basic challenge that has faced our people across a long and turbulent history.

Working within the realm of pshat, the Ibn Ezra suggests that, at the time of Moshe’s birth, the Israelites lived in many cities in Egypt. Through the phrase, “And a man went,” the Torah is simply informing us that Amram “went” from one Egyptian city to another in order to marry Yocheved.

Perhaps the Ibn Ezra intends to emphasize that Yosef’s plan for his family’s descent into Egypt has, by this point, broken down. Originally meant to remain separate from the Egyptians in the land of Goshen, the Israelites are assimilating into their surroundings.

On the one hand, across the generations and against all odds, we have fought and survived. Armed with only one major weapon in our arsenal, our distinctive laws and traditions, we have managed to maintain our unique identity in the face of unending spiritual and physical persecution. The cost has been dear; the losses to warfare, murder, and assimilation incalculable. And yet, no other nation has accomplished what the Jew has accomplished. No other people has lost its land, wandered for centuries across the globe, faced what we have faced, and retained its singular identity.

The Ramban, however, takes issue with the Ibn Ezra’s interpretation, arguing that the Torah would have no reason to inform us concerning a journey taken by Amram from one city to another.

On the other hand, have we been affected across time by our surroundings? Have we adopted aspects of the multitude of cultures in which we have lived?

Instead, maintains the Ramban, the verb lalachet, “to go,” is often used in the text when a new and difficult step is about to be taken. By stating, Veyeilech ish, “And a man went,” the Torah underscores Amram’s courageous willingness to marry in spite of Pharaoh’s harsh decrees.

The Ramban’s approach connects to a

Undoubtedly! One needs only to witness the differences between Ashkenazim and Sephardim; between Lithuanian, Galician and German Jews, between Ethiopian and American Jewry, and more, to recognize the effect that outside societies have had upon our people over centuries of exile. A walk

down a busy street in Israel today reveals a potpourri of Jews, all reflecting the cultures of the lands from which they previously hailed.

Thus, built into the Jewish calendar is the balance that we have struck; at times consciously, at times unconsciously; with those around us during a long, complicated journey. Throughout our exile, we have been forced to balance our “separateness” with our “belonging.” We recognized, early on, that some aspects of our surroundings could be reconciled with, perhaps even enhance, the nature of our own character and achievements.

We also quickly learned, however, that the adoption of other elements could prove antithetical to the survival of our beliefs and traditions. The question, therefore, became, in each community and in each generation: Where should we draw the line? How integrated could we become at any point, in any society, without risking the dilution of our own identity, without risking complete assimilation?

And in our day, with the miraculous burst of Medinat Yisrael onto the national stage, a new dimension has been added to the struggle; as the citizens of the State of Israel labor to retain the moral “high ground” in the face of the disingenuousness, insincerity and outright hostility that surround us.

Never has this challenge been more evident than it is now, in the difficult days of Israel’s war with Iran and its proxies.

Contrary to the claims of our adversaries, daily discussion and debate throughout the State of Israel mirror the recognition that physical survival is not enough.

We struggle…

Our army must not only be victorious,

but it must gain victory in the most moral way possible, often at our own cost. How, we ask, can we minimize civilian casualties, yet achieve total victory against an enemy that deliberately puts its own people in harm’s way? Our national voice must always be truthful, even when it is a lone voice against outright lies. Our hand must be stretched out in a genuine desire for peace, yet we cannot be pressured into an agreement that falls short of our goals. We cannot stop fighting until we have achieved true security for Israel and its citizens.

In short, we strive to thrive as a member of the community of nations without losing our moral compass; without becoming like our enemies; for we recognize that, on some level, falling into that trap would be the greatest defeat of all.

The alien names of the months of our year remind us that, over the centuries, we have not traveled in a vacuum. At times for better and at times for worse; at times with our awareness and at times without; we have been changed by those around us, even as we have fought to maintain our uniqueness.

The more we remain aware of, and consciously maintain, our balance at home and abroad; the greater our chances of ongoing success in a “dance for spiritual survival” destined to continue until the end of days.

Rabbi Goldin is the author of the OU Press volumes "Unlocking the Torah Text," and "Unlocking the Haggada."

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be in loving memory and

our dear parents whose yahrtzeits are in Kislev

been memorialized in a popular song, "An eternal people does not fear the long and

Doris Weinberger a"h

Max Weinberger z”l

Greatly missed by their children, grandchildren and great grandchildren

Raphael Hulkower, MD American

Rav Aryeh and Dvora Weinberger

Bernie and Leah Weinberger

Menachem and Hannah Katten

Patience is necessary for those who follow Isaac's way. But a wise woman taught us that patience is but another name for hope. That woman was Jane Austen, who put these words into the mouth of one of the characters in her great novel, Sense and Sensibility: "Know your own happiness. You want nothing but patience—or give it a more fascinating name: call it hope."

In observance of the Shloshim of our friend Yehuda Leib Berren z"l

Rav Menachem Weinberg will give a shiur in his memory "Heroic Joy" Monday evening, 23 November/ 8

Covenant & Conversation

COVENANT & CONVERSATION

THOUGHTS ON THE WEEKLY PARSHA

Thoughts on the Weekly Parsha

RABBI LORD JONATHAN SACKS ZT"L

FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH

May the learning of these Divrei Torah be

HaRav Ya'akov Zvi ben David Arieh zt"l

The Tragedy of Good Intentions

It is the deep, reverberating question at the heart of Toldot. Why did Rebecca tell Jacob to deceive Isaac and take Esau’s blessing? Her instruction is brisk and peremptory:

“Now, my son, listen carefully and do what I tell you: Go now to the flock and bring me two choice young goats, so I can prepare some tasty food for your father, just the way he likes it. Then take it to your father to eat, so that he may give you his blessing before he dies.” (Gen. 27:8-10)

Rebecca’s swift action is extraordinary. The situation had only just arisen – she could not have known in advance that Isaac was about to bless Esau, or that he would request some venison first – yet her plan was immediate, detailed and complete. She had no doubts or hesitations. She was determined to seize the moment. When Jacob raised concerns (What if Isaac is not deceived? What if he touches my skin and knows immediately that I am not Esau?) Her reply is brief and blunt.

“My son, let the curse fall on me. Just do what I say; go and get them for me.” (Gen. 27:13)

Our question tends to be, how could Jacob deceive his father? Yet the real question is about Rebecca. It was her plan, not his. How did she consider it permissible [1] to deceive her husband, [2] to deprive Esau of his father’s blessing, and [3] to order Jacob to commit an act of dishonesty? Jacob on his own would not have conceived such a plan. He was an ish tam, meaning “a simple, straightforward, plain, quiet, innocent man, a man of integrity” (Gen. 25:27)? How then did Rebecca come to do what she did?

There are three possible answers. The first: she loved Jacob (Gen. 25:28). She preferred him to Esau, but she knew Isaac felt otherwise. So she was driven by maternal instinct. She wanted her beloved son to be blessed.

This is an unlikely answer. The patriarchs and matriarchs are role-models. They were not driven by mere instinct or vicarious ambition. Rebecca was not Lady Macbeth. Nor was she Bathsheba, engaging in court politics to ensure that her son, Solomon, would inherit David’s throne (see 1 Kings 1). It would be a serious misreading to interpret the narrative this way.

The second possibility is that she believed

strongly that Esau was the wrong person to inherit the blessing. She had already seen how readily he had sold his birthright and “despised” it (Gen. 25:31-34). She did not believe a “hunter” and “a man of the field” fitted the template of the Abrahamic covenant. She knew that this was one of the reasons why God chose Isaac not Ishmael, because Ishmael was destined to be “a wild ass of a man” (Gen. 16:12). She knew that Isaac loved Esau but felt – for various reasons, depending on which commentary one follows – that he was blind to his son’s faults. It was vital to the future of the covenant that it be entrusted to the child who had the right qualities to live by its high demands.

The third possibility is simply that she was guided by the oracle she had received prior to the twins’ birth:

“Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the older will serve the younger.” (Gen. 25:23)

Jacob was the younger. Therefore, Rebecca must have assumed he was destined to receive the blessing.

Possibilities two and three make sense, but only at the cost of raising a more fundamental question. Did Rebecca share her thoughts with Isaac? If she did, then why did Isaac persist in seeking to bless Esau? If she did not, then why not?

It is here that we must turn to a fundamental insight of the Netziv (R. Naftali Zvi Yehudah Berlin, 1816-1893). What is fascinating is that Netziv makes his comment, not on this week’s parsha, but on last week’s – the first time Rebecca set eyes on her husband-to-be. Recall that Isaac did not choose his wife.

Abraham entrusted that task to his servant. Servant and bride-to-be are travelling back by camel, and as they approach Abraham’s tents, Rebecca sees a figure in the distance

Now Isaac had come from Beer Lahai Roi, for he was living in the Negev. He went out to the field one evening to meditate, and as he looked up, he saw camels approaching. Rebecca also looked up and saw Isaac. She got down from her camel and asked the servant, “Who is that man in the field coming to meet us?” “He is my master,” the servant answered. So she took her veil and covered herself. (Gen. 24:62-65)

On this Netziv comments,

“She covered herself out of awe and a sense of inadequacy as if she felt she was unworthy to be his wife, and from then on this trepidation was fixed in her mind. Her relationship with Isaac was not the same as that between Sarah and Abraham or Rachel and Jacob. When they had a problem they were not afraid to speak about it. Not so with Rebecca.” (Commentary to Gen. 24:65)

Netziv understood that in this description of the first encounter between Rebecca and Isaac, nothing is incidental. The text emphasises distance in every sense. Isaac is physically far away when Rebecca spots him. He is also mentally far away: meditating, deep in thought and prayer. Rebecca imposes her own distance by covering herself with a veil.

The distance goes deeper still. Isaac is the most withdrawn of the patriarchs. Rarely do we see him as the initiator of a course of action. The events of his life seem to mirror those of his father. The Torah associates him with pachad, “fear” (Gen. 31:42). Jewish mysticism connected him with gevurah, best understood as “self-restraint.” This is the

man who had been bound as a sacrifice on an altar, whose life had been reprieved only at the last moment. Isaac, whether because of the trauma of that moment or because of the inhibiting effect of having a strong father, is a man whose emotions often lie too deep for words.

No wonder, then, that he loves Rebecca on the one hand, Esau on the other. What these two very different people have in common is that they are so unlike him. They are both brisk and action-oriented. Their “native hue of resolution” is not “sicklied o’er by the pale cast of thought.”1 No wonder, too, that Rebecca hesitates before speaking to him.

Just before the episode of the blessing, another scene takes place, apparently unrelated to what follows. There is a famine in the land. Isaac and Rebecca are forced into temporary exile, as Abraham and Sarah had been twice before. On God’s instructions, they go to Gerar. There, just as Abraham had done, Isaac passes off his wife as his sister, afraid that he might be killed so that his wife could be taken into the royal harem. Something happens, however, to disclose the truth:

“When Isaac had been there a long time, Abimelech, king of the Philistines, looked down from a window and saw Isaac caressing [metzachek] his wife Rebecca. (Gen. 26:8)

We tend to miss the significance of this scene. It is the only one in which Isaac is the subject of the verb tz-ch-k. Yet this is the root of Isaac’s name – Yitzchak - meaning “he will laugh.” It is the one scene of intimacy between Isaac and Rebecca. It is the only episode in which Isaac, as it were, is true to his name. Yet it nearly brings disaster. Abimelech

1. From Hamlet’s ‘To Be or Not To Be’ soliloquy, Act 3, Scene 1.

is furious that Isaac has been economical with the truth. It is the first of a series of disputes with the Philistines.

Did this reinforce Isaac’s belief that he could never relax? Did it confirm Rebecca’s belief that she could never be unequivocally intimate with her husband? Perhaps so, perhaps not. But Netziv’s point remains. Rebecca felt unable to share with Isaac the oracle she had received before the twins’ birth and the doubts she had about Esau’s suitability for the blessing. Her inability to communicate led to the deception, which brought a whole series of tragedies in its wake, among them the fact that Jacob was forced to flee for his life, as well as the counter-deception perpetrated against him by his father-in-law Laban.

It is hard to avoid the conclusion that the Torah is telling us that communication is vital, however hard it is. Rebecca acts at all times out of the highest of motives. She holds back from troubling Isaac out of respect for his inwardness and privacy. She does not want to disillusion him about Esau, the son he loves. She does not want to trouble him with her oracle, suggesting as it did that the two boys would be locked into a lifelong struggle. Yet the alternative – deception – is worse.

We have here a story of the tragedy of good intentions. Honesty and openness are at the heart of strong relationships. Whatever our fears and trepidations, it is better to speak the truth than practice even the most noble deception.

These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.

PROBING THE PROPHETS

BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER

Al Tashlicheni Mil’fanecha

Once again, we have the privilege of reading the episode of David and Yonatan from Shmuel A (Perek 20) for our haftarah. Of course, I use the term “once again” because it is a selection that we read whenever Erev Rosh Chodesh coincides with Shabbat, something that generally occurs more than once each year. The very opening words of the haftarah, “Machar Chodesh” declare the unique character of this Shabbat and also give us the reason why it is read on this Shabbat, and how it is connected to the date and not to the parasha itself.

Over the years we have reviewed the events that take place in the reading: the jealousy of Sha’ul that leads him to plot David’s death, Yonatan’s plan to alert David of his father’s true intentions and Yonatan’s actions that signal David to quickly escape Sha’ul’s wrath. The story is well-known. But perhaps we will be able to better understand the entire episode if we study the events that preceded this story.

The relationship between Sha’ul and David actually began following Israel’s war against the Amalekim, the battle that Hashem commanded Sha’ul to wage in order to destroy the nation that was a source of evil in the world. David was not involved in the war at all and Sha’ul had no idea who he was. But it was after that battle that G-d told King Sha’ul

that, due to his failure to follow Hashem’s command to destroy all of the Amalekite property, Hashem had “regretted” having chosen Sha’ul and that He would now find another better than he. In the very next chapter, G-d chooses David. But it was at the moment that Hashem told Saul that He would choose another that Sha’ul began to suspect any possible “usurper” to his throne. Hence, the “relationship” begins then.

To further underscore this connection, the Tanach tells of the secret anointing of David in Bet Lechem and adds: “Vatitzlach ru’ach Hashem el David”, “The spirit of Hashem passed over David”, and in the very following pasuk it states: “V’ru’ach Hashem sara me’im Sha’ul,” “Hashem’s spirit departed from Sha’ul”. This is no coincidence. The text makes it quite clear that as David became more and more popular and successful, Sha’ul became less so. The result, especially after David’s heroic defeat of Golyat (Goliath) and his repeated military victories, and after hearing the people cheering that Sha’ul has defeated thousands but David has defeated tens of thousands, the King knew full well that David had been designated by G-d to be his successor.

Given this background, and given the textual admission that “an evil spirit (of melancholy) descended upon Saul,” we should not

be surprised at the King’s repeated attempts to kill David. To be fair, Sha’ul, who saw David as a threat to the throne, could have legally judged him as a “mored bamalchut”, a traitor who threatened his reign, as, therefore, deserving of death. But given Saul’s knowledge that David would replace him as king, a fact he himself admitted to David (Shmuel A 24; 20) and one he knew was decreed by G-d, Sha’ul’s pursuit of David was nothing less than a refusal to accept G-d’s decision and, therefore, an act of defiance, undoubtedly brought upon by the “evil spirit”, the emotional instability he suffered when he was abandoned by Hashem.

In retrospect, Sha’ul’s willful defiance of G-d’s command when battling Amalek led to his almost unwitting act of ignoring G-d’s will when dealing with David.

The story of Sha’ul is a tragic one. He who was described as “head and shoulders” above the people, who was called Sha’ul HaTzaddik by Chazal, ends his career and his life in ignominy, pursued by his implacable enemy and unable to hear from G-d. And all for one reason alone: G-d’s divine spirit had abandoned him.

We pray to HaKadosh Boruch Hu for many things throughout our lives. Yet, perhaps the simplest thing to request is “Al Tashlicheini”-do not abandon me, G-d. For when we walk with G-d, when He is by our side, we have everything we need.

Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary

Dr. Harry Weisman

Former Assist. Clinical Professor of Medicine, UCLA School of Medicine; Div. of Endocrinology & Metabolism

Rabbi Shalom

RABBI SHALOM ROSNER

Yitzhak’s Self-Sacrifice

Sefer Bereshit records the lives of our Avot. Avraham’s life is detailed throughout several parshiyot. Similarly, the last several chapters of Sefer Bereshit depict Yaakov’s challenges and experiences along with those of his children. Yet, there is very little that is disclosed about the life of Yitzhak.

Even the Rambam (Avodat Kochavim 1:33) goes into detail with respect to Avraham’s biography and how he influenced so many people. Similarly, the Rambam expands upon Yaakov and how he studied Torah and influenced others. Yet, The Rambam does not say much about Yitzhak and in contrast to the other two Avot, does not mention Yitzhak’s many students. Why are his accomplishments and encounters not disclosed in the Torah or expounded upon in the Rambam?

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AVRAHAM’S MESSAGE

One explanation offered is that for a revolutionary idea to be rooted, disciples have to mimic what they were taught. That maintains its authenticity. Avraham established a revolutionary idea- monotheism. For it to take root, Yitzhak had to follow exactly what Avraham taught without convoluting anything. Most of what is described about Yitzhak’s encounters mirrors Avraham’s life. Yitzhak opens the very same wells that Avraham initially dug. Yitzhak claims his wife is his sister, just as Avraham had done when the king inquired. Yitzhak’s mission – his shlichut, is to ensure that Avraham’s teachings stick and so he does not add anything new. Perhaps that in itself is a symbol of strength – gevura – to overcome any personal yearning of creativity, in favor of the success of his father’s teachings.

SELF-SACRIFICE

Each of the Avot had a specific characteristic and all of them are important for us to integrate into our personalities. Avraham was known for chesed. His acts of kindness stemmed from his recognition of God’s kindness to mankind. Avraham was able to spread this message through his acts of chesed. It was accepted by others leading to many followers.

Yaakov learned and taught Torah. Yaakov is known as םילהוא בשוי םת שיא. He sought the truth and is also known as the truthful one - בקעיל תמא ןתת. This was attractive to others as well who sought the truth and so

he too had followers.

The manner through which Yitzhak served Hashem was through טפשמו ןיד. Yitzhak did exactly as he was taught. He literally was ready to make “sacrifices” to serve Hashem. This strict approach is not as appealing and so he did not have many followers (other than his son Yaakov). Yet, a combination of all of these midot is necessary- with the proper balance. Yitzhak’s approach was necessary throughout history, when people were willing to sacrifice themselves in the name of God.

During the past year, we have witnessed many tzadikim who were willing to leave their families and sacrifice their lives on behalf of Am Yisrael and Eretz Yisrael. It is the DNA of Yitzhak that enabled such bravery. Although there is not much said about Yitzhak in the Torah- his strength and unequivocable commitment and self-sacrifice is what has enabled us to survive – and what empowers so many in our generation to stand up and defend our nation. ךורב םרכז יהי

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Powerful Pull

We are all familiar with Rivka Imeinu’s unusual pregnancy, “Vayitrotzetzu habanim bekirbah – and the children struggled within her.” (Bereisheet 25:22) Rashi comments that the word “vayitrotzetzu” is related to the word “ritza,” to run, indicating that when Rivka Imeinu would pass the study hall of Shem and Ever, Yaakov Avinu would ‘run’ and toss about as if to go out, and when she would pass a place of idolatry, Esav would ‘run’ and toss about as if to go out. Why would Rivka Imeinu ever pass a house of idol worship? What relevance can we find here to apply personally?

In his sefer Da’at Torah, Rav Yerucham Levovitz offers a powerful insight into the human psyche. Every person has a propensity to be drawn in a particular direction just as a compass always pivots to align with the north. Often one can go to a public place and will naturally be attracted to see certain types of people or things, while someone else will be attracted to something completely different. Rav Wolbe offers a simple, common example; two people visit someone’s home and one of the visitors is drawn to look at the selection of sefarim on display, while the other visitor finds himself admiring the artwork and sculptures. The Midrash is therefore relating that even in utero, Yaakov and Eisav had a strong pull towards two very

different lifestyles. It seems that what attracts and appeals to each person reflects his values, principles and morals.

Shlomo Hamelech teaches, “Matzref lakesef ve’kur la’zahav ve’ish le’fi mahalalo – the refining pot is for silver and the furnace for gold, and a man according to his praise.” (Mishlei 27:21) Rabbeinu Yonah explains the comparison; as a refining pot and furnace burn out the dross and the value of the gold and silver becomes known, so too hearing what a person praises is the gauge by which we can discern what he values. The inner refinement of a person is revealed through his choice of words, topics of conversation and activities. Paying attention to one’s expressions can give a glimpse into his lifestyle tendencies and inclinations.

When a person is drawn in a specific direction there is a magnetic pull that attracts him towards it. He will hear and see things that others don’t notice and will tend to focus on that which he finds important. Rav Scheinerman in Ohel Moshe explains that perhaps this was the case with Eisav. Rivka Imeinu would pass by places that were not obviously known to be houses of idolatry. Only if one entered inside would he see the pagan worship. Eisav nevertheless felt a pull, was drawn to it and struggled to leave his mother’s womb.

We can all start paying more attention to what we see, what we hear, what we are drawn towards, and thus evaluate and recalibrate our priorities, standards and beliefs as we grow.

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AUTHOR OF BADERECH: ALONG THE PATH OF TESHUVA (MOSAICA 2021)

Sigd Sameach

During his address to US Congress this summer, Prime Minister Netanyahu recognized a number of heroes present in the hall, among them, Lieutenant Avichail Reuven, an officer in tzanchanim, Tzahal’s paratrooper division. Avichail, one of nine children to parents who immigrated from Ethiopia, lives in Kiryat Malachi. As his story was briefly told, the hall was electrified. All eyes turned to behold this shining, humble young man, and all hearts opened in awe and admiration of his almost incomprehensible self-sacrifice and heroism. Having just returned home from active service and still in his officer training course, he had gone home for a short break. In the early hours of the morning of Simchas Torah/ October 7th, Avichail was woken by the low, plaintive blasts of sirens alerting the city to an incoming missile attack. This was nothing new, but soon thereafter, news began to spread of the shocking infiltrations into the southern yishuvim and kibbutzim.

Though exhausted and officially ‘off duty’, Avichail quickly put on his uniform, which was still damp from being laundered, and headed out with his gun and his red paratrooper beret. “I told my brother and friend that I was heading to the border… They yelled at me ‘You’re crazy to go!’ I also looked for friends with a car to drive there, but I couldn’t find anyone, so I decided that I would go to

the interchange and try to catch a ride.” Not one car stopped and no buses were operating. So Avichail began to run...

With constant azakot, sirens and rockets falling throughout the area, pushing himself to keep running in a wet uniform in the heat, Avichail called the whole episode “a nightmare”.

After running more than eight miles through the fields toward Ashkelon and Zikim, a car finally pulled over to give him a ride. The driver was speeding toward Re’im; his son was at the Nova festival and was in a panic. The car was ultimately stopped at a roadblock, so Avichail leapt out, flagged down a police car, and eventually made it to Zikim. “There was complete chaos there. Half the base was burned. Terrorists were running wild, shooting.” Avichail tended to the wounded of Zikim as best he could and fought there for hours. Then, with a few other soldiers he headed to Kfar Azza and Kibbutz Be’eri to try and help put an end to the devastation.

After the massacres had subsided, Avichail’s commanders and fellow soldiers praised his bravery, calm demeanor and focus in the face of absolute devastation and soul-wrenching horror. Upon completing the officer’s course with honors, Avichail deflected praise for his extraordinary efforts: it was “for Am Yisrael and Eretz Yisrael”.

Our sedra recounts a period of famine in Eretz Yisrael, when Yitzchak Avinu considers

leaving the Land to seek out greener pastures. In Gerar, Hashem reveals Himself with a directive:

And Hashem appeared to him, and said, “Do not go down to Egypt; dwell in the land that I will tell you. Sojourn in this land, and I will be with you, and I will bless you, for to you and to your descendants I will give all these lands, and I will establish the oath that I swore to Avraham, your father.” (Bereishis, 26:2-3)

Rishonim explain that the phrase “all these lands” hints specifically at Gerar and the surrounding areas in the vicinity of Gaza (Bereishis, 10:19). Professor Yoel Elitzur, a leading expert in the fields of biblical and historical geography and Semitic languages is the brilliant author of Places in the Parsha. Analyzing archaeological and historical sources, Elitzur attempts to offer geographic identification and location of places mentioned, shedding light on the narratives in Tanach, connecting the dots between the stories and the locations. According to Elitzur, most scholars maintain that Gerar is a general term for the western Negev region, between Beersheba and Gaza. Both Avraham (Bereishis, 20:1) and Yitzchak Avinu (26:6) sojourned and dwelled there:

This swath of land between Beersheva and the Gaza Strip contains numerous large archaeological sites, including Tel Re’im, situated just before the Kissufim crossing on the way to Gush Katif, ו’’ת, and the region that contains the tributaries of Nachal haBesor, including Gush Katif and the Yamit region. Remarkably, these are “all the lands” that the

Ribbono shel Olam promises Yitzchak in our parsha.

Following the Churban Bayis Sheini and the dispersion of our People into the diaspora, many who were not taken into slavery were displaced and ended up in Africa. Jews gathered and settled in the mountainous region of Gondar, Ethiopia where, over the course of centuries, they maintained elements of Jewish practice and identity, particularly their connection to Eretz Yisrael. Rosh Chodesh Kislev marks the Ethiopian Yom Tov commemorating that deep connection. Sigd is observed 50 days after Yom Kippur, and evokes the ancient yearning of the Ethiopian Jewish community to return to the Holy Land and Yerushalayim, and to the Beis haMikdash.

Observed as a day of prayer and fasting, Sigd culminates with ascending a mountain, recalling Maamad Har Sinai. This week, with Sifrei Torah and in traditional garb, thousands will gather at Armon haNetziv Promenade looking out over Har haBayis, and stand with outstretched hands, singing and celebrating their arrival in Eretz Yisrael, longing for the completion of the Mikdash.

That day, in the great hall of the U.S. Capitol, Lt. Reuven Avichail received a thunderous ovation for his deeds of selfless bravery on behalf of Am Yisrael and Eretz Yisrael, a glimpse of the prophecy of David haMelech:

, “Clap hands, all nations, raise a joyous shout for God!”

, “... Because the guardians of the Land are God’s, He is greatly exalted.” (Tehillim, 47:2, 10)

May we soon see the day when the eyes and hearts of all nations — and of our own people

— are opened to appreciate and celebrate our complete victory in this war. May we awaken one day soon and thank Hashem that we are dwelling peacefully in Eretz Gerar and in “all these lands” promised to our forefathers and to each of us. And may we ascend to the Holy Mountain together with all of Am Yisrael, to the triumphant blasts of trumpets and shofars, fulfilling our ancient yearning… A freilichen Sigd!

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SIMCHAT SHMUEL

BY RABBI SAM SHOR

Program Director, OU Israel Center

BY RABBI SAM SHOR PROGRAM DIRECTOR, OU ISRAEL CENTER

Our Sedra contains the episode of Yaakov Avinu masquerading as his older brother Eisav in order to receive the bracha of the first-born from his father Yitzchak, whose vision had become impaired.

The Torah describes Yitzchak’s loss of sight:

When Yitzchak grew elderly,his eyes became too dim to see....

The Daat Zekeinim, a collection of biblical exegesis from many of the Baalei Tosafot, offers an interesting explanation of our verse:

The Torah tells us that accepting a bribe corrupts, and causes the eyes of even normally honest judges of character to become blind. Yitzchak accepting venison hunted by his son Eisav, caused him to overlook the numerous shortcomings of his son Eisav without rebuking him...

According to the Daat Zekeinim, Yitzchak does not actually lose his physical eyesight, rather he loses his ability to see and perceive Eisav’s wicked character.

Rashi, however, interprets our verse literally, that Yitzchak actually loses his

eye-sight. Rashi offers three possible causes for Yitzchak’s blindness: his eyes became damaged from the smoke of the incense that Eisav’s wives lit for idolatrous purposes. Another explanation is: When Yitzchak was bound upon the altar and his father Avraham was prepared to slay him, at that very moment the heavens opened, the melachim saw what was about to happen and wept, and their tears flowed and fell upon Yitzchak’s eyes which thus became injured. And the third explanation: They became dim just in order that Yaakov might receive the blessings.

The Lubavitcher Rebbe zy’’a, points out a number of important questions regarding Rashi’s third interpretation. If Hashem wanted Yaakov to receive the bracha, if indeed Eisav was undeserving to receive this blessing, why did Hashem not simply reveal Eisav’s true character to Yitzchak? Why did Yitzchak need to experience the loss of vision in order for Yaakov to receive this bracha? Was there not some other way to convince Yitzchak Avinu that Eisav was not worthy of this blessing, and that indeed it is Yaakov through whom his legacy should live on?

The Rebbe ztvk’l, offers a powerful answer to these important questions. The Rebbe suggests that Hashem caused Yitzchak to lose his vision, and experience the physical and emotional challenges associated with this on-set of blindness, rather than reveal to him the true nature of Eisav’s problematic character.

The Rebbe further states that from this we can learn an eternal lesson about the

power of speech. Rather than communicate with words (in this case through prophetic vision), that Eisav was not worthy, and Yaakov should be the true heir to his legacy, Hashem determined that it would be less harmful and less traumatic forYitzchak to experience the loss of vision than to hear the painful truth about his beloved son. So too, explains the Rebbe, we must learn the importance of Shmirat Halashon of being careful, sensitive and thoughtful with our words. Our words can be a vehicle of blessing and comfort, or chas v’shalom a means for significant even irreparable harm.

Yehi ratzon, may each of us take to heart this powerful teaching, and merit to use the Koach Hadibbur, the power of speech as a mechanism for inspiring compassion and goodness, and for bringing blessing into the world.

GEULAS YISRAEL

RABBI

MOSHE TARAGIN

RAM YESHIVAT HAR ETZION

MAGGID SHIUR ALL PARSHA AND ALL DAF, OU.ORG

Please continue to pray for my son

Noam Avraham ben Atara Shlomit

Two Superpowers, One Woman

Esav and Ya’akov share a vastly different relationship than Yitzchak and Yishma’el did. Yitzchak and Yishma’el, who were born to different mothers and carried distinct destinies; Esav and Ya’akov were identical twins, born of the same parents, sharing the exact same genetic makeup, and carried together in Rivka’s womb.

Yishma’el was separated from Yitzchak based on a divine command delivered to Sarah and relayed to Avraham. Esav, however, was distanced due to Rivka’s intuition, shaped by the contrasting paths and lifestyles the two sons chose for themselves.

Finally, once Yishma’el was sent away, he exited the biblical narrative, reappearing only briefly for Avraham’s burial. In contrast, Esav remained a central figure. While Ya’akov spent twenty years in exile, Esav stayed in Israel, tending to his father Yitzchak and fulfilling the mitzvah of kibbud av va’eim

TWO NATIONS

Rivka is informed that her twins will not

follow the same selection process as Yitzchak and Yishma’el whereby one is selected and one completely discarded. A divine message reveals their destinies: she carries two mighty nations within her womb. As the prophecy declares, “Two nations are in your womb, and two peoples will emerge from within you; one people shall be stronger than the other, and the elder shall serve the younger.” This foretelling sets the stage for the profound and enduring divergence between the two brothers and their future descendants.

Each child would ultimately establish a prominent nation, as foretold.

In his commentary on this verse, Rashi offers a curious allusion. He connects this prophecy about “two nations” to Rabbi Yehuda HaNasi and Antoninus the Roman Caesar. This prophecy predicts that these two notable personalities will enjoy immense wealth, symbolized by their access to fresh produce year-round, regardless of the season. The identity of the Roman emperor referred to as Antoninus is unclear, though some speculate he may have been Marcus Aurelius, who ruled during Rabbi Yehuda HaNasi’s lifetime in the second century CE. Complementing Rashi’s reference to their wealth, the Midrash provides numerous accounts of the remarkable friendship between these two figures.

It is striking that Rashi interprets this profound and foundational verse in Bereishit—a verse that conveys the divine response to

Rivka’s urgent inquiry—as referring to two individual figures and their fleeting camaraderie. A verse of such magnitude, with its layers of historical and prophetic resonance, would seemingly address the broader destiny of two great nations emerging from Rivka’s womb, rather than narrowing its focus upon a brief intersection of two individual lives.

Evidently, the unique bond between Rabbi Yehuda HaNasi and Antoninus, carries symbolic weight reflecting the dynamic between the descendants of Yaakov and Esav—the two struggling fetuses within Rivka.

RAPROACHMENT

This friendship between Rebbe and Antoninus is a paradigm, characterizing a rare period of harmony between two historically adversarial nations and offering a glimpse into the potential for reconciliation. Rebbe Yehuda HaNasi—reverently known simply as Rebbe—lived during the 2nd century CE, a transitional era in Jewish history. He was born around the year 135 CE, the year that the Bar Kochba rebellion met its brutal end. His birth marked the dawn of a new chapter for the Jewish people. According to the gemara, his arrival coincided with the passing of Rebbe Akiva, as if signaling a torch being passed from a period of profound anguish to a calmer, more stable era in Jewish history. His life became a bridge, transitioning our people from the tumultuous darkness of Rebbe Akiva’s struggles to a more serene and restorative chapter of our national story.

The preceding two centuries had been among the darkest in Jewish history, culminating in the destruction of the Beit HaMikdash and the devastating aftermath. However, Rebbe’s birth heralded an era of relative rapprochement between the Roman

Empire and the Jewish people.

Rebbe’s cordial relationship with Antoninus, in stark contrast to the hostility that had defined the interactions of their predecessors, symbolized this shift. This period of relative calm provided the intellectual space for Rebbe and his contemporaries to embark on the monumental task of stabilizing Torah, which had been severely destabilized by the traumatic events of previous generations. By collecting oral traditions and committing them to writing, Rebbe ensured the preservation of the masorah, safeguarding it from the threat of extinction.

Rebbe’s work was groundbreaking yet controversial. For centuries, the Oral Torah had been transmitted exclusively through spoken tradition, while recording it in written form was halachically prohibited. Rebbe’s decision to formalize the Mishnah broke with precedent, but his towering stature, unparalleled scholarship, and widespread respect enabled his codification to gain universal acceptance. The Mishnah became the cornerstone of the Oral Torah, forming the foundation for the Talmud and the continued evolution of halachic discourse.

Rebbe was not only the greatest sage of his generation but also a figure of immense wealth, influence, and prestige. He was widely respected by both Jews and Romans. In a chaotic historical moment, Rebbe emerged as a hero of our tradition, a leader who stabilized the Torah’s transmission and ensured its continuity for future generations. His legacy remains one of the most enduring pillars of Jewish history and scholarship.

RELIGIOUS CONVERSATIONS

Rebbe Yehuda HaNasi’s relationship with Antoninus went far beyond mere cordiality.

Their exchanges delved into profound philosophical discussions about religion and the nature of God. Unlike the tense and confrontational dialogues between Rebbe Akiva and Turnus Rufus, which often seemed like attempts to undermine Jewish values, the conversations between Rebbe Yehuda HaNasi and Antoninus reflected genuine and sincere inquiry. Antoninus appeared to engage with Rebbe not as an adversary but as a seeker of wisdom, exploring the contours of faith and spirituality.

Rome, which had emerged from the shadow of Greek polytheism, was undergoing a slow but definitive shift toward monotheism. While still entangled in pagan traditions, its trajectory was unmistakable. About two centuries after Rebbe’s time, the Edict of Milan would officially steer Rome toward monotheism, laying the groundwork for the Christianization of the empire. Despite Christianity retaining traces of paganism, its monotheistic foundation marked a significant departure from the chaotic polytheism and mysticism of ancient Rome.

This monumental shift in the religious consciousness of the Western world was deeply influenced by the Jewish people. Represented by Rebbe and his generation of Torah scholars, the Jewish nation played a pivotal role in guiding humanity from paganism to monotheism. The partnership of Rebbe and Antoninus symbolized a rare and healthy exchange between the once-dominant Romans and the resilient Jewish people. Though the Romans had destroyed the Beit HaMikdash and ended Jewish sovereignty in the Land of Israel, the Jewish people rebuilt their Torah and, against all odds, shaped the spiritual outlook of the world. The friendship

and dialogue between Rebbe and Antoninus serve as a powerful testament to the enduring influence of Torah even after the destruction of the Mikdash and our expulsion from Israel. Even amidst exile and subjugation, the light of Torah illuminated the path for humanity, transforming a world mired in idolatry and superstition.

For this reason, Rivka’s prophetic message included an allusion to Rebbe and Antoninus. Their friendship symbolized a rare moment of rapprochement between the Jewish and Roman worlds, a relationship that facilitated the codification of the Talmud. This iconic relationship reflected a person and a period which not only helped preserve Torah for generations but also contributed to the broader transformation of human civilization, steering it away from paganism and toward monotheism.

HISTORICAL SEE-SAW

Beyond its theological dimensions, the bond between Rebbe and Antoninus also represented a historical partnership between the descendants of Esav and Ya’akov—a partnership that would unfold unevenly across time. Commenting on the verse םאלמ םאלו ץמאי, Rashi observes that the prominence of these two nations would alternate; when one ascends, the other recedes. Their relationship would feature cooperation but with one side always dominant.

Rivka’s prophecy has indeed materialized. Over the past two millennia, the descendants of Esav have wielded significant global influence—religiously, culturally, and politically. Christianity, rooted in Esav’s historical legacy, spread throughout the Western world, shaping civilizations that achieved remarkable dominance. Our people, dispersed across

Christian lands, often endured oppression but, when given the opportunity, enriched these societies through our contributions to culture, commerce, science, and technology. Now, as history moves toward its culmination, Rivka’s prophecy seems to be reversing. While many of the descendants of Yishma’el remain staunchly opposed to our return to Hashem’s Land, much of the Christian world—particularly devout adherents—has become allies in this historic process. The ancient dynamic symbolized by Rebbe and Antoninus lives on. Just as we helped inspire the Christian world toward monotheism and fostered its flourishing civilizations, so too are many within the Christian world now supporting our miraculous return to Israel. The partnership, though transformed, endures in the unfolding story of redemption.

Rabbi Taragin’s newest sefer entitled “Reclaiming Redemption Deciphering the Maze of Jewish History (Mosaica)” is now available at: www.reclaimingredemption.com and in bookstores.

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FOLDING CHAIRS

HAFTORAH

INSIGHTS

Let it Shine

The haftorah, known as Machar Chodesh, recounts a poignant moment in Dovid and Yonasson’s friendship. Dovid’s sense of danger and fear is tragically affirmed when Shaul notices his absence at the Rosh Chodesh meal, becomes enraged and threatens action against Dovid. Yonasson risks his father’s wrath to warn Dovid of the imminent threat, assuring Dovid’s safety. Yet the haftorah offers a glimmer of hope amid this bleakness. Yonasson, the heir apparent, in a sign of true friendship protects Dovid and ultimately sacrifices his own potential ascension to the throne to enable Dovid to become King.

The name and deeper meaning of Machar Chodesh - tomorrow is Rosh Chodesh - now becomes clearer. The day before Rosh Chodesh is significant. On the last day of the lunar month, the moon is absent. The sky is at its darkest, the heavens seemingly devoid of light. But we know that this darkness is temporary. The moon is destined to reappear, growing brighter and fuller with each passing day. Machar Chodesh: tomorrow, the light will return.

Our nation is currently in one of its darkest moments. The horrors of war have shattered lives, leaving us grieving unimag inable losses. Like the moonless night, we find ourselves in a period of overwhelming

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DIRECTOR, OU WOMEN’S INITIATIVE

darkness.

The message of Machar Chodesh offers a profound reminder: in the depth of darkness, the renewal has already started. The waning moon does not signal the end but the beginning of a new cycle. The haftorah reminds us that while today we may not see the light, it is already preparing to emerge. Yonasson and Dovid’s bond represents this belief - that even through difficult times, Hashem’s light is present.

The moon’s cycle is a powerful metaphor for our nation: Am Yisrael has faced exile, destruction, and tragedy, yet we are sustained by the knowledge that

ןשיי, Hashem neither slumbers nor sleeps. He is with us even in the deepest and darkest night, guiding us toward redemption.

May the words Machar Chodesh give us strength and inspire us to hold onto the hope that brighter days lie ahead. Like the reappearance of the moon, so too will Am Yisrael rise and shine again, stronger in its faith and brighter in its light.

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When IDF soldiers requested beef jerky—a lightweight, protein-packed food ideal for combat—a grassroots initiative called Beef Up Our Boys answered the call. Within days of October 7, volunteers in Beit Shemesh began delivering thousands of care packages filled with premium beef jerky and notes of chizuk and hakarat hatov.

Since then, many amazing stories of divine intervention have emerged, thanks to G-d, nearly 80,000 packages have been delivered to troops across Israel, thanks to the generosity of global donors and tireless volunteers. In Israel, where beef jerky is a boutique item, this initiative ensures soldiers have access to the kosher nutrition they need to stay strong and focused. The war continues, and so does the need. Your support delivers strength and hope to our defenders.

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Towards Meaningful Chinuch

“Chinuch is a mission of the highest priority, a mission whose success guarantees the continuity of the Jewish people and its Torah”. With these profound words, Rabbi Shlomo Wolbe opens his monumental work on Chinuch, “ךוניחב ןינבו העירז”. These words have the power to both overwhelm and deeply inspire us as parents, grandparents, and educators. They remind us of the extraordinary privilege and responsibility entrusted to us— the ability to shape and guide our children and students. This reality is at once awe-inspiring and daunting. It is awe-inspiring because it highlights the immense potential we hold to nurture and influence. Yet it is also daunting, as we are left wondering: How are we supposed to know what to do with these special neshamot which were placed into our care? What training have we received, and what instruction manual exists to guide us?

Over the coming months, b’ezrat Hashem, we will explore a variety of Jewish sources that offer guidance and inspiration for this incredible role we have been entrusted with. In the next article, I will provide a more

detailed introduction to this column. For now, however, since it is Parshat Toldot, I felt it was important to share the following beautiful Chinuch insight from Rav Shimshon Refael Hirsch on the Parsha.

In today’s modern world, the concept of differentiated learning and the recognition of diverse learning styles have become widely accepted. However, this was not always the case. For centuries, it was assumed that every child should be educated in the same way. Shlomo Hamelech, in his timeless wisdom, pre-empted modern research with his wellknown teaching: Chanoch l’naar al pi darko educate each child according to his unique path. Despite this profound guidance from Shlomo Hamelech and the extensive body of modern research supporting it, we often struggle to resist the tendency to fit children into a standardized mold of expectations. Rav Hirsch highlights this challenge through the story of Yaakov and Esav, offering valuable insights into the importance of tailoring education to each individual’s needs and nature.

Rav Hirsch explains that Yaakov and Esav exemplify two children with vastly different personalities, temperaments, and preferences. According to Rashi,

as long as they were young, their differences were not apparent, and no one paid enough attention to discern their unique traits. However, when they reached adolescence and became םירענ at the age of 13, it suddenly became evident: Esav had developed into a

hunter and idol worshiper, while Yaakov had become a dedicated Talmid Chacham Rav Hirsch emphasizes that placing both Yaakov and Esav on the same school bench, with identical expectations, was bound to result in failure for one of them. The outcome was predictable: Yaakov thrived, inspired and eager to delve deeper into Torah study, while Esav grew resentful, eager to cast off his Sefarim and the Torah lifestyle.

This, Rav Hirsch explains, was a missed opportunity. Had Esav been raised in a way that acknowledged his unique nature, had there been an effort to uncover and nurture the spark within his Neshama and physical abilities could have been chan neled into serving Hashem. Esav could have become a ׳ה ינפל רובג (a mighty warrior for Hashem) rather than a דיצ רובג hunter). In this way, Yaakov and Esav, despite their differences, could have joined together in their Avodat Hashem, each contributing their distinct strengths.

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There is, of course, much more depth to the story of Yaakov and Esav, and the intention here is not to pass judgment on Yitzchak and Rivka’s parenting choices. Rather, the story serves as a powerful lesson for us. Our natural tendency is to view our children as “twins,” as though they are the same. Yet, the story of Yaakov and Esav teaches us how profoundly different each child can be beneath the surface.

When we shift our focus to the unique strengths of each child and nurture them through those strengths, we open the door to immense potential. In this way, with lots of אימשד אתעייס, we can empower each child to become a ׳ה ינפל רובג — a mighty servant of Hashem — in their own distinct and meaningful way.

JOURNEY THROUGH THE NAVI

Rabbi Yechiel Weisz

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Rav Kook’s Path in Torah Study

FINDING YOUR OWN TORAH

Rav Kook encourages every Jew to find his or her unique connection to Torah. He emphasizes the importance of recognizing that there is a large variety of topics and paths in Torah study which speak to the multiplicity of personalities that make up Klal Yisrael. Therefore, there is a place in Torah that every person needs to discover for themselves.

“We should all work in our field, in the area where we are most adept. This principle is especially true with regard to Torah study. Even though circumstances may make it difficult to adhere to the discipline that interests us, we should be resolute and not forgo that which cultivates our spirit.” (Orot Hatorah 9:1, translation by Rav Chanan Morrison, Orot Hatorah, pp. 76-77)

Certain areas of Torah are suited to certain individuals. For example some people are drawn to the complexity of halachic debate while others are drawn to spiritual content and to hidden secrets found in the mystical teachings. Rav Kook advises the student of Torah to pursue a path of study “which cultivates the spirit”, brings contentment and religious growth.

Rav Kook was concerned that those who feel coerced to study certain areas of Torah which are not well-suited for them will feel frustrated and disheartened.

“Some people abandoned Judaism because, in the particular path they took in Torah study and spiritual growth, they betrayed their own disposition. Take, for example, those whose interests lie in Aggadah. To be primarily occupied in the legal studies of Halacha does not suit their personality. Failing to appreciate their special talents, they conform to the prevailing practice and immerse themselves in halachic studies. But they experience a deep-seated resistance to the material, since studying these matters does not match their innate abilities. (Ibid., 9:6)

One takes note in Rav Kook’s words above the sensitivity of a teacher who deeply appreciates that the domain of Torah study has many portals. The wisdom and breadth of Torah must be made widely available and accessible so that every Jew finds a meaningful and inspiring place in the royal province of Talmud Torah.

TORAH LISHMAH: FOR THE SAKE OF ISRAEL

A Jew begins each day reciting a blessing on the study of Torah. One of those blessings includes the supplication, “...that our descendant and the descendants of your people, the house of Israel, may all know Your name, and study Torah for its sake (Torah lishmah).”

The true definition of Torah lishmah has been discussed by many illustrious sages.

Rabbi Chaim Volozhin, for example, in the classic work Nefesh Hachaim, sets out to define this concept. He first states what it is not: “At the outset, let me state clearly that Torah lishmah does not mean learning with religious devotion, as most people think nowadays” (Shaar 4, Chapter 2, translation Avraham Yaakov Finkel, Nefesh Hachaim, p. 137).

Rather, Rabbi Chaim Volozhin writes that it can be defined this way: “In the final analysis, the concept of Torah lishmah means “learning Torah for Torah’s sake…to know, understand and develop new insights in Torah.” (Ibid. Chapter 3, pp. 139-140)

Rav Kook was a student in the Volozhin Yeshiva which followed in the tradition of the Vilna Gaon and his prized student Rabbi Chaim Volozhin. Rav Kook affirms this definition of his forebears but proposes there is another vital dimension to the meaning of Torah lishmah.

“Studying Torah lishmah means to study for the sake of the Torah. It is God’s desire that His wisdom be actualized. (Orot HaTorah 2:1).

However, Rav Kook appends the following: “One way to study Torah lishmah is to study with the goal of enriching Knesset Israel with great spiritual forces” (Orot HaTorah 2:4).

Rav Kook expresses his unique position that Torah in its most pristine form must enrich the nation as a whole. Torah that is studied to boost the spiritual fortitude of the nation is the most ennobling act of Torah learning.

The following story expresses Rav Kook’s commitment that Torah study inspires and uplifts the nation as a whole:

“A group of Jews in Ponevez, Poland, who considered themselves “chassidim” of Rav Kook, built a synagogue and named it “Beit Avraham.” A scribe was commissioned to

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write a Torah for the synagogue. They wished to honor Rav Kook by writing the first letter and sent a parchment to Jerusalem. On the seventh night of Chanukah 1932, a ceremony was held in the Rav’s home to mark the commencement of the writing of the scroll.

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It is noteworthy, however, that although the Rav was overjoyed to participate in the mitzvah of writing on the parchment sent by his admirers in Poland, in principle he opposed the idea of having a group of followers assemble around him. His close friend, Rabbi Yaakov Moshe Charlop related that the Rav once said, “If I wished, I would gather a certain group around me to be my chassidim and to disseminate my teaching. But I am not interested in small confined circles. I want to be a part of the nation. I don’t want to be detached from the nation” (Celebration of the Soul, Neriya, p. 97).

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For Rav Kook, Torah study in its purest form, Torah lishmah, must be a type of Torah learning which is attached to the nation and enhances and uplifts all of Am Yisrael.

UNIFYING THE TORAH

Rav Kook writes about a dimension of Torah that can only be fully rectified with the return of the Jewish people to her Land. For too long there developed an unhealthy bifurcation among the different paths in Torah study. Perhaps as a result of the burden of exile, the world of Torah learning had chosen a singular area of study and frowned upon others. A notable example of this was the deep schism that developed between the learning in the Lithuanian yeshivot that clashed with the Chassidic courts. Rav Kook sadly noted that these different camps, “Emerge divided and distant from one another. It seems that each field must be wary and fear the others. Each waits to rise up as the others stumble, to benefit from their ruin.” (Orot Hatorah 13:7, translation from Morrison, p.155).

For Rav Kook, the divisiveness that has characterized Torah learning for centuries is unnatural and counterproductive. The unique sanctity of the Land of Israel brings about healing and a harmonization in Torah learning. Rav Kook was convinced the Jewish people living in the Land could soon actualize this transformation. “Genuine unity and lofty peace, brimming with life, cannot develop at all outside the Land. The true source [of harmonious peace] is the influence of the Holy One’s name…Just as personal peace cannot properly develop there, so, too, spiritual peace [the harmony of different spheres of Jewish life] - cannot develop on impure soil. (Ibid. pp. 155-156)

Rav Kook was not the first to make the claim

that the holy air of the Land of Israel has an extraordinary effect on bringing unity to Torah learning. The Maharal of Prague in his classic work Netivot Olam (Netiv Torah Chapter 13:1) argues that the oneness of God permeates the Land and imbues it with the capacity to merge and integrate divergent paths.

The Maharal cites a curious passage in the Talmud (Pesachim 113b) which describes the strife that exists among the rabbis in Babylonia comparing it to the way even dogs and roosters scuffle with one another.

The Maharal suggests that chutz la’aretz (outside the Land) lacks the unifying force of Eretz Yisrael. “Eretz Yisrael causes her scholars to be unified and bound together. This [unifying power] is all the more potent, since Hashem, Who is blessed, Who is one, is Ruler of Eretz Yisrael. Thus, [Torah scholars in Eretz Yisrael are united] even though there are perfectly valid grounds for there to be animosity…” (Netiv Hatorah 13:1, translation Willner, Artscroll, Nesivos Olam, p. 273).

The oneness of Hashem’s presence in the Land of Israel has a unifying effect on Torah study by taking its disparate paths and ideas and synthesizing them into one harmonious unit.

Rabbi Goldscheider’s most recent OU Press Publication, “Torah United” on the weekly Parsha, can be ordered directly from Rabbi Goldscheider at Aarong@ouisrael.org at a special price for Torah Tidbits readers.

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Loaf Status of Pull-Apart Challot

Question: I like to make “pull-apart challot” (baked from unbraided balls of dough that stick together during baking) and assume that they count as a kikar (loaf) of lechem toward lechem mishneh. Can such a challa count as at least two loaves? If not, will it help to pull it apart before Hamotzi?

Answer: Fundamentally, a pull-apart challa is at least one lechem. However, whether even a standard challa with a weak connection between different parts of it is considered complete depends on whether when you lift it by its smaller part, the weight of the heavier part does not cause it to break (Mishna Berura 167:11). Even though “a challa is only as strong as its weakest link” (and here there are many), usually if the challa is not very big, it will pass the test. If it does not, then you will need it to be considered multiple complete lechamim, which we will now discuss.

The Shoel U’Meishiv (I,I:167), discussing a baker whose challot come out stuck together, rules that even if one leaves them connected, they count as multiple challot

Rav Daniel Mann

because the norm is to separate them well before consumption. Orchot Chayim (Spinka, 274:1) brings those who disagree, and the Shemirat Shabbat K’hilchata (55:6) does not clearly decide between the opinions. The Shoel U’meishiv apparently did not apply his leniency to one baking special challot whose purpose is to be separated only after making Hamotzi. Therefore, if you want to count this challa as multiple lechamim, you should separate the sections before the beracha (see Chazon Ovadia, Shabbat II, p. 176). Even if one could consider them multiple challot while connected, it is unclear why one would not follow the recommended procedure of having one on top of the other, which is not so feasible when connected (see Shulchan Aruch, Orach Chayim 274:1).

The remaining question is: if we consider the pull-apart challa one loaf, then if we pull it apart, does it become multiple incomplete loaves? This point is a machloket dating back a couple hundred years. The Machatzit Hashekel (274:1) says it depends on intention. If one did not intend that they should connect during baking but they did, they are separate, complete challot. Presumably, even if they definitely will stick together to some degree, if that is as a matter of circumstance and not desired, it is not a problem. If the intention was that they bake connected and separate them later, he leaves it as an unsolved question whether after separation they are considered complete. Rav Meir Arik (Minchat Pitim, OC 274:1) posits that they are complete even if

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they were purposely stuck together.

A related application arose with the advent of machine matzot. The matzot were baked as sheets of multiple matzot, perforated before baking to make it easier to cut after the baking. (The contemporary production lines I saw are different.) There is a big machloket as to whether each matza is valid for lechem mishneh or whether the sheet was one lechem and the individual matzot are incomplete pieces (see opinions in Lechem Ish 3:19). In some ways our case is more lenient because each section was at one point a separate piece of dough, which were joined together and will be separated back to the original pieces. On the other hand, the matza is more likely to look fully complete in its final stage.

In summary, if the sections were separated relatively cleanly from each other before Hamotzi, most poskim assume that each (group of) section(s) is a kikar of lechem (see Shemirat Shabbat K’hilchata ibid.; Chazon Ovadia ibid.; this is the apparent implication of Shulchan Aruch, OC 168:3). If they separated in a way that one section is complete plus some of its neighboring piece is stuck to it and the latter piece is incomplete, then only the former is a kikar (it is preferable to remove the extra challa to make it look more complete (see ibid.)).

If all pieces have something missing or if one wants to be machmir, one can, before Shabbat, return them to the oven to start re-crusting, thereby forming a new loaf unit (see Shemirat Shabbat K’hilchata 55:10).

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Machon Puah for Fertility and Gynecology in Accordance with Halacha

Empathy and Sensitivity

Last time we spoke about suggestions and comments that people make to those facing infertility. While in the main, these comments are made without any malicious intent, on the contrary, they are supposed to be encouraging and beneficial, unfortunately, they are often not helpful.

Some comments can appear to belittle the couple’s struggle and challenge. Saying something like; how nice to be able to sleep an entire night without being woken by a crying baby, may minimize the person’s pain. While they are said to offer comfort, they can seem to be insensitive. Similarly, any time that a person is suffering there is an inclination among certain people to explain how it could be much worse. While this is true; things could always get worse, this approach does not necessarily improve the situation, or one’s outlook. People react differently to different challenges, and for them it may currently be the worst thing that they can imagine. They may understand objectively that things could be worse, but most people find it extremely difficult to detach themselves from their own situation. As they suffer, they cannot consider other worse scenarios.

One of the most difficult things to hear is that God is punishing them, or they are not Divinely ordained to be parents. Hashem has

other plans for them and they must get used to it. Sometimes people choose to speak in God’s name and they “know” what He has in store and why His plan is this way.

It is true that sometimes fertility is seen in the Tanach as a punishment or a consequence for one’s actions or decisions. However, there are many other reasons as well, and sometimes no reason is given. We cannot be self-appointed God’s spokespeople who take it upon ourselves to explain why things are happening to other people. We have to be very careful not to decide why this is happening to these people and to tell them our assessment. Some people ask about the treatment, even though they have no medical training or background and cannot really direct the people through their fertility journey. “Who’s fault is it?” Is it due to a female or a male factor? In almost all cases this is highly inappropriate and ventures into the couple’s private world that they may well choose not to share with others. Asking them about the specifics of treatment, where, who and when, is also off limits for most people.

It is important to empathize and show that we care but not to pry and make the couple even more uncomfortable than they already are.

The Power of Asking “Why?”

You’ve done your research, brainstormed, and carefully crafted the perfect match. With anticipation, you propose the idea to one of your singles, only to be met with rejection. It’s tempting to shrug and move on to the next idea, but here’s a tip that could transform your matchmaking skills: always ask, “Why?”

Better yet, ask something deeper: “What would you have changed in the profile to make this person a good match for you?”

Don’t settle for vague responses like “not my style” or “just not interested.” This simple question is a goldmine for understanding, learning, and refining your approach.

Here’s what you stand to gain:

1. IMMEDIATE CLARITY

Sometimes, the issue isn’t a mismatch but a misunderstanding. Profiles often use broad terms that can be easily misinterpreted. For example:

The term “open-minded” might make someone think of a very modern or less observant lifestyle, but it could simply refer to someone who is very Makpid in practice while remaining curious and open to new ideas.

A happy person might sound like someone who’s constantly bubbly, but it could just

mean someone with a generally positive outlook on life.

By digging deeper, you may uncover nuances that make the match worth reconsidering.

2. FUTURE PRECISION

Every “Why?” is an opportunity to sharpen your understanding of the single’s preferences. Perhaps they’ve never fully articulated what they’re looking for, or they’re unsure themselves. By engaging in this conversation, you help them reflect and refine their own ideas.

When your suggestions grow increasingly precise, something magical happens: trust builds. Your singles begin to see you as someone who truly “gets” them, which makes them more open to exploring your future matches.

REAL-LIFE EXAMPLE:

Rachel turns down a match because the profile describes him as “outgoing,” and she assumes he’s always the life of the party. When you ask why, Rachel explains she prefers someone who enjoys meaningful one-on-one time over big social events. You clarify that “outgoing” here means he’s friendly and approachable but actually prefers quieter settings too. With this new perspective, Rachel decides the match might be worth exploring.

Asking “Why?” isn’t just about salvaging a potential match; it’s about becoming a more thoughtful, strategic Shagrir (matchmaker). Remember: every rejection is an opportunity

MRS. LEAH FEINBERG

OU ISRAEL FACULTY

Fathers, Sons and Redemption

Throughout the month of Cheshvan, we continue our study of Sefer Yechezkel. Sefer Yechezkel is characterized by Chazal as אתמחנ

- beginning with destruction but ending with consolation. We begin to see the shift in chapter 26, when Yechezkel begins to prophesy a series of punishments that will befall nations that have persecuted Israel. These are followed by prophecies of consolation, the most well-known among them being the vision of the dry bones that are brought back to life. The last nine chapters of the sefer consist of detailed visions of the future Beit Hamikdash, including precise measurements and

ritual observances.

HaRav Tzvi Yehuda Kook zt”l notes a significant shift between the stages of Teshuvah and redemption as expressed in the Torah and the same stages as prophesied by Yechezkel. The Torah teaches:

And you will return to Hashem and listen to His voice… and Hashem will return your captivity and have mercy upon you, and He will gather you from among all the nations to which He has dispersed you… and Hashem will circumcise your heart and that of your descendants, to love Hashem your God…1 Yet Yechezkel promises:

- Not for your sake will I act,

the sake of My holy name that you have desecrated among the nations where you came… I will take you from among the nations and gather you from all the lands and bring you to your land… There I will sprinkle pure water upon you and you will be purified… And I will give you a new heart…2 Teshuvah is the last step in the redemptive process rather than the first! Rav Tzvi Yehuda explains that Yechezkel reflects Hashem’s awareness that people change over the generations, and the educational process needs to respond to that change. In the generation of Moshe Rabbeinu, it would have been reasonable to expect that the people recognize the need for Teshuvah on their own and precipitate the redemption. In the generation of Yechezkel, the desecration of God’s name brought about through the diaspora is so great that it preempts the requirement that the people do Teshuvah. Hashem will first bring the nation back to its land, where the process of purification and restored devotion to the service of Hashem will then take place.3

Yechezkel has already noted the disconnect between earlier and later generations. In chapter 18, he chastised the people for their complaint, “Why should we be punished for the sins of our fathers?” He clarified the principle that every individual is responsible for his own actions. Rav Yosef Carlebach explains that while this seems to contradict the teaching of Moshe Rab benu that Hashem punishes the sins of the fathers for four generations, that principle only holds true if the sons persist in their fathers’ behavior, and at a time when the possibility of expiation exists through the

Temple service. Once the Temple has been destroyed, responsibility shifts from the community to the individual, as do reward and punishment.4 Refusal to accept responsibility for one’s own behavior, which is necessary to effect change, leads to a state of despair. Only a miracle such as that described in Yechezkel’s vision of the dry bones can lead to resurrection from such devastation. We who have been privileged to witness the revival of our nation and its ongoing return to our homeland must respond to these events by drawing closer to Hashem and His service, leading to the building of the Temple as described in the last chapters of Yechezkel.

Mrs. Leah Feinberg is a master educator who taught at the SKA High School for Girls in Hewlett for twenty-one years, also serving as Tanach Department chairperson and New Teacher Mentor. Leah is currently on the faculty of the OU Israel Center and has taught in all three cycles of the OU Women’s Initiative Nach Yomi program

In the OU Women’s Initiative Nach Yomi series, currently in its third cycle, women scholars deliver a daily shiur on the books of Prophets (Neviim) and Writings (Ketuvim) at the pace of a chapter a day. Shiurim are geared toward learners of all levels who would like to participate in the twoyear Nach Yomi study cycle. Visit the OU Women’s Initiative to register for additional content.

Real Life Rescues

number is 157,600. The total count of the army age men is 603,550 without the tribe of Levi.

Real Life Rescues

United Hatzalah Volunteer EMT Saves Life on Way Home from Medical School

EMT Saves Baby from Severe Allergic Reaction

The people travel and camp with the Mishkan in their midst. Physically and metaphorically. We travel our history with G-d in our midst. While the distinct feeling you get in the detailed description of where each tribe encamped is the feeling of an army encampment, there is another layer of meaning. Yes, regimented. Specific. Detailed. Organized. But an army for which purpose? To fight the anticipated foes in the Land of Israel? Or to be the army of Hashem? A fighting army with its G-d in its midst? Or both?

Following First Taste of Tahini

On a recent Tuesday morning in Jerusalem, parents were feeding their 6-month-old baby and introduced him to tahini for the first time. Within minutes, the baby developed a severe allergic reaction. The infant's parents immediately called emergency services, seeking urgent help.

Rifael Levine, a medical student and United Hatzalah volunteer EMT, was returning home after a long day of studies when his communications device alerted him to an emergency. Just twenty feet from where he stood, near the Machane Yehuda Market in Jerusalem, a man lay unconscious with no pulse.

United Hatzalah volunteer EMT Shalom Klein, alerted to the emergency through his proximity alert system, sprang into action as the first responder on the scene. Arriving promptly, Shalom was confronted with a distressing sight - a baby boy with swollen lips and tongue, struggling to breathe, and covered in a worrisome rash.

Recognizing the symptoms as indicative of an anaphylactic shock, the volunteer knew immediate intervention was crucial. Without hesitation, he administered a life-saving EpiPen injection, delivering a dose of epinephrine to counteract the severe allergic reaction. The powerful medication quickly took effect, and the infant's breathing became less labored. The swelling in the lips and tongue began to subside, providing much-needed relief to the child.

As the first medical professional on scene, Levine swiftly assessed the situation and coordinated with another medic who had just arrived, instructing him to begin CPR while he prepared the defibrillator.

Seconds later, a third EMT arrived. Levine immediately assigned him the task of operating the defibrillator while he focused on managing the patient’s airway.

4th aliya (3:1-13) Aharon’s sons’ names were Nadav, Avihu, Elazar and Itamar. Nadav and Avihu died without children. Elazar and Itamar serve as Kohanim with Aharon. Take the Leviim: they are to serve Aharon. The Leviim are responsible for the Mishkan: to support the Kohanim and the people, to facilitate the running of the Mishkan. The Leviim shall take the place of the first-born, who became obligated to me when saved in Egypt.

As the symptoms continued to recede, the EMT monitored his condition while awaiting the arrival of a mobile intensive care ambulance. Several minutes later, the ambulance team arrived and transported the infant to the nearest hospital for further treatment and observation.

Reflecting on the incident, Shalom emphasized the importance of having an EpiPen readily available.

"It's a great thing I had an EpiPen in my medical kit," he stated. "An EpiPen can save a person's life within minutes and is a huge help for both EMTs and patients."

The scene transformed into a well-orchestrated emergency response as more first responders arrived. Levine strategically assigned two responders to maintain the airway while he took command of chest compressions, directing the team to administer the first shock from the defibrillator.

Their synchronized efforts continued until an Advanced Life Support (ALS) ambulance team arrived alongside United Hatzalah volunteer Dr. Aryeh Yaffe, who administered emergency medications.

Website www.yeshezra.org | Bank transfer Mercantile (17), Branch 642, A/C 79747843 (*) |

Credit card: Sara – 077-820-0196/058-5309161 (Sunday-Wednesday: 10:00-14:30) |

The team’s persistence paid off — after additional shocks, the patient’s pulse returned, and he was quickly transported to Shaare Zedek Medical Center for further care.

There are 2 groups mentioned here: Kohanim and Leviim. The lineage of the Kohanim is given. It just doesn’t take much room. Because Aharon is a Kohen and his sons. But he only has 2. So the entire lineage of the Kohanim is 3 people. The Leviim, on the other hand, are an entire tribe,

Checks Yesh Ezra, POB 31476, Romema, Jerusalem

“It was a very nice feeling knowing that I got there first, started CPR, and saved this person’s life,” Levine reflected afterward. “This is exactly why we volunteer — to be there at the right moment when someone needs us most.”

* Inquiries: Menachem Persoff |050570-1067| menpmp@gmail.com

Every person who was not born in Israel and lives in the Holy Land should celebrate his/her ALIYANNIVERSARY annually!

REMEMBER! WITH ALIYAH BLESSINGS! The NEAMANS

descendants of Levi, son of Yaakov. Their lineage, at quite some length, is given in the next aliya.

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5th aliya (3:14-39) Count the tribe of Levi by households, from 1 month and older: the households of Gershon, Kehat and Merari, the sons of Levi. The sons of Gershon, Kehat and Merari are listed. Gershon’s family, from a month and above, is 7,500. They camp to the west of the Mishkan. Their task was to transport and be responsible for the curtains and coverings. Kehat numbered 8,600, camping to the south. They were responsible for the vessels: Aron, Menorah, Table, altars. Merari numbered 6,200, camping to the north. Responsible for the structure of the Mishkan; the walls, supports and beams. The total of the tribe of Levi is 22,000. On the front side, the east of the Mishkan, Moshe and Aharon and families camped.

“Turning

Despair into Hope”

www.yeshezra.org

Director: Menachem Persoff

The encampment around the Mishkan had 2 layers. The Leviim were in close, on 3 of the 4 sides of the Mishkan. The 4th side, the leading side, had Moshe and Aharon. The entire 12 tribes were farther removed on all 4 sides.

THIS WEEK: Looking for sponsors for two boys from a broken home who urgently need mentoring – NIS 2000 each

The 3 sons of Levi were family groups; Gershon, Kehat and Merari. They had full responsibility for the Mishkan. Their tasks fell in categories. Gershon; textiles. Kehat; furniture. Merari; building. Gershon took care of the curtains and coverings. Kehat, the important main vessels of the Mishkan. And Merari the structure of the building. 6th aliya (3:40-51) Count all the firstborn of the age of a month and above. The Leviim are to replace the firstborn. There were 273 more

Website: www.yeshezra.org

Bank transfer: Mercantile (17), Branch 642, A/C 79747843

Send Asmachta for receipt

Checks: “Yesh Ezra,” POB 31476, Romema, Jerusalem

Credit Card: Sara – 077-820-0196 / 058530-9161 Sun-Wed (10:00am-14.30 pm)

Tax benefit for donations as per section 46a of the Israeli tax code

Inquiries: Menachem Persoff 050-570-1067 | menpmp@gmail.com

The Nefesh B’Nefesh Maor Youth Prize was established to recognize the impact of young Anglo Olim on their community.

As we continue to support Am Yisrael during these difficult times, we are witnessing tremendous and significant initiatives generated from young people around the country. We are looking to acknowledge and celebrate the contribution of these young Anglo Olim.

ELIGIBILITY

9 Must be between the ages of 12-18

Nominations must be submitted no later than December 10, 2024 DO YOU KNOW A YOUNG OLEH/OLAH MAKING A STRONG CONTRIBUTION TO THEIR COMMUNITY?

9 Actively making a significant contribution to their community. For more details and to nominate: WWW.NBN.ORG.IL/MAOR

*Prizes will be awarded at the Nefesh B’Nefesh Aliyah Campus in Jerusalem on Wednesday, January 1, 2025. Each winner will receive a prize!

YACHAD

This Dvar Torah is a summary from a chavrutah between Dovid Oratz, Director of Yachad Jerusalem Chapter & Special Initiatives, and Moshe Rosenberg, Jerusalem Chapter participant.

In this week’s parsha, the Torah tells us that Yaakov and Esau were “struggling with one another” while Rivka was pregnant with them. Rashi explains that Yaakov would “kick” when she would walk by a house of Torah and Esau would “kick” when she walked by a house of idolatry.

Our good friend R’ Michael Kahn (shout out to NCSY) shared with us that Rav Alexander Zusha Friedman in his הרות לש הניעמ asks, why did Yaakov feel the need to leave his mother’s womb to learn? The Gemarah teaches us that he was learning the whole Torah with an angel while in his mother’s stomach! He’s learning everything straight from an angel! What could be better than that?! He answers that the problem wasn’t his angel chavruta, his problem was who else was in the “class”. Esau was already

expressing the negative traits and desire that he would one day actualize, and Yaakov wanted to have nothing to do with him.

The lesson for us is to strive to surround ourselves with good friends and influences who help shape us to be the best version of ourselves. If we catch ourselves surrounded by people that are negative, who gossip, and bring down others, then we should stand strong and walk away and encircle ourselves with positive, optimistic, and truthful influences. B’H at Yachad, we strive to create a healthy, positive, and growth-oriented environment. We treat each other with respect and constantly surround ourselves with good friends and influences. We invite everyone to come and visit our programming and be a part of our non-judgmental, fun, and respectful atmosphere. With Hashem’s help we will quickly see the times of Mashiach B’meheira V’ yameinu!

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OU Israel Center Torah Tidbits - Parshat Toldot 5785

United We Stand

Table of Contents

CANDLE LIGHTING

AND HAVDALA TIMES

AND HAVDALA TIMES

OTHER Z'MANIM

DEAR TORAH TIDBITS FAMILY

DEAR TORAH TIDBITS FAMILY

Edith Lieberman

FROM THE DESK OF RABBI MOSHE HAUER

Praying for Redemption, Big and Small

ANXIETY CAN BE PARALYZING

THERE IS A WAY OUT

A SHORT VORT

HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31

ANGLO- SAXON-JERUSALEM

FOR SALE IN JERUSALEM

HOLYLAND (NEAR BAYIT VEGAN)

SEDRA SUMMARY

RABBI REUVEN TRADBURKS

PARSHAT TOLDOT

4TH ALIYA (26:23-29

1 SHMUEL 20:18-42

A SHORT VORT

STATS

MITZVOT

THE PERSON IN THE PARSHA

Do Parents Know Their Children?

GERMAN COLONY COMING SOON

MIDEI CHODESH B'CHODSHO

MIDEI CHODESH

B'CHODSHO

RABBI EMERITUS, CONGREGATION AHAVATH TORAH, ENGLEWOOD NJ

Is This Any Way to Introduce a Hero?

An Ongoing Balance

Gilinski Real Estate

Covenant & Conversation

COVENANT & CONVERSATION

The Tragedy of Good Intentions

PROBING THE PROPHETS

Al Tashlicheni Mil’fanecha

Dr. Harry Weisman

RABBI SHALOM ROSNER

Yitzhak’s Self-Sacrifice

LIFE SETTLEMENTS

AVRAHAM’S MESSAGE

SELF-SACRIFICE

REBBETZIN SHIRA

SHIRA SMILES

FACULTY, OU ISRAEL CENTER

Faculty, OU Israel Center

SMILES

Powerful Pull

RABBI JUDAH

Sigd Sameach

SHIUR SPONSORS

Be’er Tziporah a"h - Bottled Water Gemach

SIMCHAT SHMUEL

GEULAS YISRAEL

GEULAS YISRAEL

MOSHE TARAGIN

Please continue to pray for my son

Noam Avraham ben Atara Shlomit

Two Superpowers, One Woman

TWO NATIONS

RAPROACHMENT

RELIGIOUS CONVERSATIONS

HISTORICAL SEE-SAW

FOLDING CHAIRS

HAFTORAH

INSIGHTS

Let it Shine

How could a life story become a movie?

REBBETZIN ZEMIRA OZAROWSKI

Towards Meaningful Chinuch

JOURNEY THROUGH THE NAVI

AARON GOLDSCHEIDER

AARON GOLDSCHEIDER EDITOR, TORAH TIDBITS

Editor, Torah Tidbits