Make the Most of Each Day Rabbi Shalom Rosner Page 28
A Living Legacy
Rebbetzin Dr. Adina Shmidman Page 52
Rabbi
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Aliya-by-Aliya
Rabbi
What?! Criticize the Maccabees?!
Rabbi Dr. Tzvi Hersh Weinreb
Rabbi
Rabbi
Sacks zt"l
Rav Kook: Vegetarianism
Rabbi Aaron Goldscheider
“Cooked” and Sweetened Wine for Kiddush
Rabbi Daniel Mann
Meeting the Family
Aleeza Ben Shalom - Shagririm Balev
They Took Away His Freedom, But Not His Faith
Sivan Rahav-Meir
Parenting from the Parsha: “Blessing our Children, Seeing Our Children as Blessings”
Rabbi Yossi Goldin
Asarah B’Tevet 5785: The Significance of Siege
Rabbi Reuven Taragin
The Y-Files Comic Netanel Epstein
NCSY - Torah 4 Teens by Teens Effy Levy // Elyon Friedman
IMPORTANT REMINDERS
KIDDUSH LEVANA:
Last Opportunity to Say Kiddush Levana until: 14 Tevet/ Mon. night Jan. 13
The Fast of the 10th of Tevet is observed Fri., Jan. 10th. The Fast starts at 5:23am and concludes at at 5:13pm (in Jerusalem). We generally wait until reciting Kiddush to eat.
COVER IMAGE Photographed by Julian Alper
They wanted to eliminate Yosef, who is called an ox (Rashi). When I walk in the Switzerland Forest near our home in Tiberias and see oxen roaming in the woods, I think of Yosef, the one who overcame the many. And I recall, what we were saying recently, in Al Hanisim, that Hashem delivered the many into the hands of the few.
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DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG
Rabbi Avi Berman Executive Director, OU Israel
My wife and I have a tremendous amount of hakarat hatov for the amazing elementary school called the Mamad Torani Har Nof for Boys, which was instrumental in educating our seven sons. Baruch Hashem, they all have positive experiences from their time there, and they grew tremendously in their spirituality and Torah learning. When I think about the staff there, from the principal to the teachers and all the other staff, I know that they really give their utmost to be role models for the students there.
One of those teachers is Rav Gidon, who taught our son Yechezkel. He has since retired from teaching in the classroom, but his positive impact on his students was tremendous. His special talent that made him such an impactful educator was being able to teach through his gift of song. Children would come home singing entire paragraphs of Torah, mishnayot, gemara, and so on, through the songs that he taught them.
The Ziegler Family and OU Israel invite the public to a Sheloshim Commemoration for HaRav Aharon Ziegler zt’l
Sunday January 19th, 7pm Bet Knesset Hanasi
Featuring Reflections and Torah thoughts from family members, Rabbi Sam Shor and Rabbi Dr. Aaron Adler
Maariv and Refreshments to follow
One of the songs that he taught them, which I remember well 13 years later, is the blessings that Yaakov Avinu gave his children in this week’s parsha. The reason it was so memorable was that six year old Yechezkel would come home after school, stand on a chair and proudly sing this song to everyone.
Now, I know what songs I was singing in the third grade. Believe me, they were not entire stories of the Torah, and if I did sing a Hebrew song, growing up in America, I certainly did not understand what I was saying. Yet, here was my son, an Israeli child, proudly singing the blessings and really understanding the words that were coming out of his mouth.
In my opinion, this is exactly the reason Yaakov Avinu gave the brachot in the first place. He knew his sons were the future of the Jewish people. He wanted to pass along to them the charge to take their unique attributes and focus them in a positive way for the Jewish nation and for their avodat Hashem. Yaakov Avinu gave each of them the right words, the right encouragement and guidance, that they needed to carry on the banner of the Jewish people. We too need to give the next generation the right words to express their unique talents to help the Jewish people flourish.
One of the great things about the OU is its focus on the next generation, from NCSY to Yachad to JLIC and so many other departments and programs. When I look
at everything our organization is accomplishing, it is evident how the future of the Jewish people is being shaped. 24 years ago, in 2001, my wife and I arrived in Vancouver to run NCSY there. Although I had worked with Bnei Akiva and other youth programs beforehand, NCSY was a whole new ball game for me. It wasn’t just running activities on Shabbat afternoons. My entire life revolved around working with teenagers and constantly thinking about how we could do more for the Jewish youth of Vancouver to help them create strong bonds with the Jewish people, their Jewish heritage, and the Land of Israel.
Shabbatonim and programs and our family schedule, it’s not possible to attend all of them. Baruch Hashem, we have incredible staff members who make every Shabbaton inspiring and impactful, and it’s always meaningful when I am able to join them.
My children grew up from very young ages with NCSY in their blood. They would come to every single Shabbaton, to all sorts of NCSY events, to shul on Shabbat where they would see me running youth programming. I remember well that at every NCSY Shabbaton havdalah , or ebbing (where we sing songs at the end of Shabbat), my children would sit in the front row eagerly waiting for their father to speak. NCSY enveloped our family and influenced my children tremendously. Being around it, and really part of it, is something they will have for the rest of their lives.
With the amount of different OU Israel
This past Shabbat, OU Israel ran a Shabbaton for one hundred 12th graders from our OU Israel Teen Centers across the country
In loving memory of our dear Father, Grandfather & Great-Grandfather
in Givat Washington. Yasher koach to Chaim Pelzner and our Teen Centers staff on such a powerful Shabbat for our teens. At the same time, we had an NCSY Chai Girls Shabbaton in Yad Binyamin. While I wanted to attend both, this Shabbat my family and I hosted our Teen Centers staff from Sderot at our home in Givat Ze’ev. It was wonderful to turn on my phone on motzei Shabbat to amazing feedback from these two teen Shabbatons.
Over Chanukah, I attended NCSY Israel’s Chanukah Community Concert with Shmuel celebrating 10 years of NCSY Israel which took place at the Nefesh B’Nefesh campus in Yerushalayim. Hundreds of people of all ages joined this meaningful celebration and enjoyable concert. I saw my own children (my four youngest) dance and sing along with such excitement. It reminded me of the singing we did in Vancouver as part of NCSY (with my older children), and how those moments influenced and inspired our family forever.
I shep tremendous OU nachat seeing NCSY thrive here in Israel. Its amazing leaders, Rabbi Yosef Ginsberg, Rabbi Michael Kahn, Emily Stemp, Gaby Novick and the rest of their dedicated staff, are literally building a program from the ground up that is influencing hundreds of English-speaking
teenagers in Israel. With the help of NCSY Israel, these teens, who have made aliyah and want to integrate in Israel, are finding their own place and getting the tools they need to succeed here in Israel. NCSY Israel is helping them stay connected to the Jewish people, their heritage and their homeland. NCSY is also expanding its programming. Our NCSY Chai summer programs are getting longer, and NCSY has started single-gender programming called Chai during the year beyond the regular co-ed programming of NCSY Israel. NCSY’s single gender Chai programming came as a result of feedback we received from parents and teens alike that they want NCSY’s value based programming in a single gender environment. Seeing these programs thrive, expand, and be very popular, we can say to Yaakov Avinu that just like he gave a charge to the next generation, we are doing our best to continue his legacy and prepare our youth for the grand future that lies ahead.
Wishing you all an uplifting and inspiring Shabbat, Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org
Beloved father and grandfather We miss you so much
Nechama & Elliot Rosner
Apartment for sale in Telz Stone
Totally renovated 4 years ago, approx. 200m, presently divided into two-3 bedroom flats, large Succa, very private and quiet, centrally located, 9 steps up. Priced to sell $1.1 million
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
All the Rage
Anger is all the rage these days. It infects personal, familial, and professional relationships and is the hallmark of our politics and the key ingredient in the algorithms that drive social media engagement. This is profoundly concerning as guarding against anger is fundamental to building enduring connections, families, workplaces, communal institutions, and nations.
Rambam (Hilchot Dei’ot 2:3) wrote that
The Rav, Va’ad, Amutah, and members of Beit Knesset Feigenson-Nofei Aviv express our deepest sympathies to our member, and dear friend, Ze’ev Gershon on the passing of his mother
The late HANNAH GERSHON a”h Hannah, through her great generosity, left an indelible mark on the Nofei Aviv community by being the primary builder of our shul, the Bet Knesset Feigenson Synogogue, which to this day bears her family name. We are eternally grateful for her contribution in helping build the foundations of our community and making it the wonderful neighborhood it continues to be today.
May you and the family know no further sorrow
anger was something to avoid in the extreme, that one “should school himself not to become angry even when it is fitting to be angry,” and that a parent or communal leader who judges that a demonstration of anger will motivate those around him to do better, “should present an angry front … but should be inwardly calm, like one who acts out the part of an angry man in his wrath but is not himself angry.”
As Yaakov assembled his children around his deathbed to share his last words – his “blessings” – with them (Bereishit 49), the occasion was tarnished by the strong words that he shared with his three oldest sons, words that focus on one issue: anger. First, he rebuked Reuvein for his impetuousness – essentially his anger, as rendered by Onkelos – which he said had cost Reuvein any measure of future leadership, and then he declared his need to dissociate from Shimon and Levi whose fierce anger he cursed. Even – or especially – during this moment of bringing the family together, the evils of anger needed to be highlighted if the familial and national bonds were to endure.
How do we guard against anger? By being deliberate and thoughtful. The Alter of Kelm, one of the most influential teachers of developing character who served at the helm of the Mussar movement, guided his students to be “calm and collected,” urging them towards menuchat hanefesh and away from pizur hanefesh. On a personal level, he undertook to never express anger unless he had changed into his “anger jacket”, knowing that taking those intentional steps would allow his anger
to dissipate. On many occasions when discussing anger, I have asked those present if they could recall a time when they had acted with anger and felt afterwards that they had performed well. Nobody ever said “yes”.
I own a book titled Erech Apayim (Slow to Anger). It was written in 1908 by Rav Avraham Yellin of Wegrow, Poland, on the evils of anger. In his introduction, the author notes that while some may see the work as unnecessary as everyone knows that anger is not a good thing, we often need reminders to act accordingly. He goes on to request that those who buy the book, even if they do not study it, should treat it as a “mezuzah”, leaving it on their desks as a visual reminder of the value of being calm. For years I kept the book on my desk in my former office at the shul I served. Writing this message reminded me to put it in my bag to bring to my OU office, but I could not locate it. I spent twenty minutes unsuccessfully looking for it and was about to lose my temper, when – thank God – I found it. :)
Each of us can play an important part in restoring peace and calm to our relationships, our families, our workplaces, our communal institutions, and our nation.
Beloved
The Goldman, Deutsch, Simpson and Meller Families
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21.1.25 | 11:30–12:30
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King Solomon in His Old Age
Join a fascinating journey into the wisdom of King Solomon through an in-depth reading of the Book of Kohelet.
Free lectures for those 50 and older
Aliya-by-Aliya Sedra Summary
SEDRA SUMMARY
RABBI REUVEN TRADBURKS
RCA Israel Region ALIYA-BY-ALIYA
Rabbi Reuven Tradburks
RCA
ISRAEL REGION
In memory of Evelyn Rivers a”h
Mother of Reuven Tradburks
PARSHAT VAYECHI
Vayechi means life, yet the parsha begins with talk of death and ends with death. Yaakov demands to be buried in Israel. Yosef swears he will. Yaakov elevates his grandchildren, Ephraim and Menashe, to be equal to his children as tribes settling the Land of Israel. He blesses Ephraim and Menashe. Yaakov calls all his sons and blesses each of them. Yaakov dies. He is buried amidst great honor in Ma’arat HaMachpela. The brothers are afraid that now Yosef will exact revenge. Yosef reassures them. Yosef asks to be buried in Israel when the Jewish people return. He dies and is placed in a coffin in Egypt. The beloved book of Breishit is concluded.
1ST ALIYA (47:28-48:9)
Yaakov asks Yosef to swear that he will not bury him in Egypt but rather with his forefathers. Yaakov falls ill. He tells Yosef that G-d appeared to him in the Land of Israel; he was told his descendants would have a permanent hold in the Land of Israel. Ephraim and Menashe will be treated as equal tribes in dividing the Land. Rachel died on the way into the Land and I buried her there.
The Jewish people are ensconced in Egypt. And that is precisely the theme of this parsha. Yaakov is fighting, pushing, perseverating on
one theme; this is not home. All he talks about is the Land of Israel: don’t bury me in Egypt, Ephraim and Menashe will be equals in dividing the Land, may they prosper in the Land (of Israel); he blesses the sons emphasizing their locale in the Land.
Yaakov is insisting: we are here but we’re going to be there.
In fact, were I choosing where to begin this parsha, I would have backed up one verse. (Though the word “Vayechi” has a nice ring to it). The last verse of last week’s parsha is: Yisrael dwelt in the land of Egypt, Goshen, held it, and was exceedingly prosperous.
That is the exact same verse (almost) of the beginning of Vayeishev. There, Yaakov wanted to settle, take root, build a nation in Israel. Now, here he is doing exactly that; settling, taking root. But in the wrong place; in Egypt, not Israel.
Why does Yaakov mention that Rachel died suddenly and was buried on the way to Beit Lechem? Perhaps this is a tender moment between father and son. He is speaking to Yosef. “Yosef, you lost your mother tragically, suddenly. Rachel, my dear wife. Your mother. You, so young, it was all so sudden, you did not have a chance to bury your mother in the way I am asking you to bury me. You and I shared that tragic time. Now, it is so different. I elderly. You, a grown man, of great success. Maybe we would have had more children. In her memory, in her honor, your 2 sons take their place as full sons of mine, to fill the void that might have been.”
A wistful, tender, shared moment, amidst instructions of national import.
2ND ALIYA (48:10-16)
Yaakov cannot see. He hugs and kisses Ephraim and Menashe. Yaakov places his right hand on Ephraim, the younger; left hand on Menashe the older. G-d before whom my forefathers walked and Who protected me, bless these. And may they increase in the Land.
You can’t but hear echoes of Yaakov’s father Yitzchak: blind, gave the bracha to the younger, not the older. But here Yaakov does not bless just one. He blesses both with the same bracha. That makes all the difference. The era of “one is in and one is out” is over. All are part of the Jewish people. And these are grandchildren. Grandchildren means long term, future, legacy, all the children.
3RD ALIYA (48:17-22)
Yosef does not like the switch of hands. He corrects Yaakov. Yaakov demurs. Both will be great, though the younger will be greater. He blessed them both: The Jews will bless with “May G-d make you as Ephraim and Menashe.”
Yosef suffered from his father’s favoritism. He does not want the same for his children. But Yaakov insists. Because there is a difference between exclusion and distinction. Yaakov is not excluding anyone. Both are in. Both are blessed. Jews in the future will bless with both Ephraim and Menashe. But Yaakov tells Yosef: while from now on all Jews are part of the Jewish people, while all are in, they are not identical. Some will be greater, some less great.
4TH ALIYA (49:1-19)
Yaakov calls his sons to tell them what will occur with them. He
addresses them individually. Reuven, my first born. Shimon and Levi, due to your anger, do not associate my honor. Yehuda, you saved my child from destruction; authority will not depart from you. Zvulun will dwell on the coast. Yissachar is a powerful worker; he will see the Land’s goodness and beauty. Dan, the nation’s judge. G-d, we wait for Your salvation.
One word is missing from Yaakov’s address to each of his sons: G-d. The Torah does not say he blesses his sons. Blessings are from G-d. Yitzchak blessed his son: May G-d give you of the dew of the heavens… Even Yaakov himself just blessed Ephraim and Menashe: May G-d before whom my forefathers walked bless these young men. And Yaakov told Yosef the Jewish people will bless: May G-d bless you as Ephraim and Menashe.
Blessings are from G-d. Why does Yaakov not mention even one time G-d’s name in his address to his sons? Because he is not blessing them. He is describing them. He is emphasizing to them, as he is about to die, that their place is not in Egypt. Their place is in the Land of Israel. And they will get there, with all their varied talents. To build a nation. A nation needs leaders, merchant marines, hard working agriculture, justice. Yaakov is stating as a matter of fact to his sons what the state of the Jewish people in the Land of Israel will look like. You will all be included because all your talents will be needed. And you are all different and essential.
5TH ALIYA (49:20-26)
Yaakov’s address to each son continues. Gad, a legionnaire. Asher, bread and delicacies. Naftali, a swift
messenger. Yosef had adversity but with G-d’s help prevailed and was enormously blessed.
With the description of Binyamin in the next aliya, the descriptions are complete. The Jewish nation will be built in the Land of Israel as a result of all of you. None are out, all are in. It will be a nation of agriculture, military, leadership, bounty, justice, commerce, and trade. It will be a colorful, diverse and successful nation.
Yaakov is driving hard, fighting, persevering in his message: we are only here in Egypt temporarily. The Land of Israel is where we will be.
6TH ALIYA (49:27-50:20)
Yaakov’s end is near. He commands his sons to bury him in Ma’arat Hamachpela, describing in detail Avraham’s acquisition of it and the burial there of all the avot and imahot. Yaakov dies. Yosef gets permission from Paro to bury Yaakov in Israel. A great procession accompanies his burial. Upon the return to Egypt, the brothers tell Yosef that Yaakov commanded them to tell Yosef to bear the sin done to him by them. Yosef cries upon hearing this.
Yaakov’s burial in the Land of Israel is the final expression of the message he has been hammering home to his family; Egypt is where we are, but Israel is where our legacy is.
7TH ALIYA (50:21-26)
Yosef counters that G-d has brought them to Egypt so that they may survive. Yosef sees his great grandchildren in Egypt. Yosef has the brothers promise to bring his bones to Israel when they are redeemed.
Yosef is both generous and pious: you, my brothers, did not sell me here. Rather, it was G-d’s plan to save our people, placing me in the position to save you all. That is both generous to his brothers and pious in seeing G-d’s Hand saving the people.
Only problem is that he is wrong.
You can’t fault Yosef. He is correct in what he sees. But he doesn’t see what we see. He sees the little picture. We have the benefit of the big picture. We know what happens next. Many years in Egypt, massive growth, Paro, enslavement, suffering, and finally, redemption. Sure, the descent of the Jewish people to Egypt was G-d’s plan. But it wasn’t just to save the family. It was much bigger than that. It was the big plan, the dramatic plan that ends with the Exodus from Egypt.
Yosef has unwittingly been the cause of the descent of the Jewish nation to Egypt. He thought it was G-d’s plan to save the family. But it is really G-d’s plan to ensconce the entire Jewish people in Egypt. For it to grow to a nation. Then to redeem the entire Jewish people from one place at one time. Yosef didn’t know what was to come.
When it comes to understanding the ways of the Divine, human beings suffer from severe myopia. Even one as great as Yosef. He is certain that his descent, and then his family’s descent to Egypt is designed from Above to save his family. But he too suffers from myopia. Not because he lacks expansive vision. Rather, because the human condition, by nature, can only see what lies in front of it. Oh, what caution we need to exercise when pronouncing with certainty our understanding of His Ways. At best we are myopic visionaries.
HAFTORAH VAYECHI
1 KINGS 2:1-12
In this week’s relatively short haftorah, King David conveys a message from his deathbed to his son and successor, Shlomo. The words of the haftorah echo this week’s reading of the Torah in the sense that Yaakov also offers his parting blessings and guidance to his sons.
The King of Israel exhorts his son Shlomo to remain loyal and be steadfast in his dedication to Hashem and to abide by His word. If he follows in this path, he will surely see success in all his undertakings and moreover will be a link in an illustrious chain and ensure the continuity of the Davidic Dynasty.
King David also details specific guidelines regarding various people that need to be punished or rewarded for their actions.
Finally, the haftorah concludes with the death of King David. He is buried in the City of David. Shlomo takes his father's place and the kingdom of Israel remains firmly established.
A SHORT VORT
STATS
12th of 54 sedras; 12 of 12 in Bereshit. Written on 148.33 lines (rank: 45th). 12 parshiot, 7 open and 5 closed. In addition, the first part of the sedra is the end of the previous parsha from Vayigash. Vayechi is the only sedra that does not begin at a parsha break.
85 pesukim - 44th.
1158 words - 44th.
4448 letters - 43rd.
Shortest sedra in Bereshit.
1558 words - ranks 24th. MITZVOT
No mitzvot are counted from Vayechi. One of 17 sedras without mitzvot.
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“Moreover, I have given you one portion above your brothers.” (48:22) - םכש
Rashi points out that this refers to the city of Shechem, that was assigned to Yosef, as one portion more than his brothers.
Why was Yaakov not concerned that this extra portion might cause jealousy amongst the other brothers? Had Yaakov not already experienced jealousy by the brothers after Yosef received the unique coat?
The Daat Zekanim Baalei Tosafot (1100-1300) answer that while Yosef was an ordinary individual, his receiving special attention did cause jealousy since all others felt equally deserving of such attention. However, now that Yosef was Viceroy of Egypt, he truly deserved such special honor. In addition, once it was witnessed that the dreams of Yosef came to fruition, it was understood that all the brothers would be completely dependent on Yosef. His being awarded an extra portion was accepted and approved by all. Shabbat Shalom
THE PERSON in the parsha
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS THE
PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
What?! Criticize the Maccabees?!
Chanukah is now more than a week behind us, so I figure that I can share with you some of the sequels of the Chanukah story. Sorry to say that even though we have all recently glorified the martial, spiritual, and political successes of the Chashmonaim, or Hasmonaeans, all did not go very well in the long run.
I do not intend to depress you, but just as the heroism of Yehuda the Maccabee and his brothers inspires us in many ways, and rightfully so, there is much about their behavior post-victory that is disappointing, to say the least. My goal is to help us all learn some lessons about failed leadership that we must learn as a nation, especially at this moment in our complex and tortuous history. The largely untold “rest of the story” of the Hasmonaean dynasty deserves to be better known by us all, but especially by those whom we choose
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to lead us into a better future.
Furthermore, I hope to demonstrate that this week’s Torah portion, Vayechi (Genesis 47:28-50:26), provides me with a basis to insist that several persons in the parsha play a major role in the ever-unfolding drama of Jewish history, down to this very day.
To accomplish this, I will call upon my second most favorite commentary on Chumash, after Rashi, and that is Ramban, Rabbi Moshe ben Nachman or Nachmanides (born 1194, Girona, Spain/died 1270, Akko, Israel and buried in Jerusalem.)
I will refer to three passages in his commentary, two in Sefer Bereshit, the first in Parshat Vayishlach, where, just a few weeks ago, we read of Yakov’s encounter with his estranged brother Esav, and the second in this week’s Parshat Vayechi, where we study Yakov’s final blessings to his sons, particularly to Yehuda. I will conclude with reference to his commentary on Sefer Vayikra, Parshat Bechukotai.
First, let us recall the captivating narrative of Yaakov meeting Esav head on. Yaakov is deathly afraid and resorts to a triad of strategies: prayer, gifts, and battle. With prayer, he hopes to enlist Almighty’s assistance; with gifts, he hopes to soften Esav’s hostility; and with battle plans, he hopes either to escape Esav’s claws or, better still, to defeat him.
Now Ramban convincingly argues throughout his many works that the stories of Tanach are “precursors” for the rest of Jewish history. “The activities of our forebears are indicators for their descendants.” Thus, the narrative of
Yaakov vs. Esav is a prelude to every encounter between the Jewish nation and the nations of Esav. Esav is Edom, the Torah tells us, and Edom is identified by our sages as Rome, in all its transformations from the Caesars down the many generations of conflict between Judaism and Christianity.
Thus, writes Ramban, we are to face Rome as Yaakov faced Esav, with prayer for divine assistance, with battle through debate and resistance; but, he insists, not by appeasement and trying to win Rome over to our side with “gifts.” Ramban, based upon much earlier rabbinic sources, finds fault with our patriarch Yaakov for not avoiding Esav entirely, which was quite possible given the geography of Yaakov’s destination, Hebron, and Esav’s territory in what is today’s southwestern Jordan.
Ramban, out of respect for our ancestor Yaakov, reserves his ire for… Yehuda HaMaccabi, the major hero of the Chanukah story. He too faced a bitter enemy, the Esav of his time and place, and he prayed and certainly waged war. For that, he deserves great praise. But he also attempted the strategy of “gifts.”
Quoting from the Book of the Maccabees, Ramban demonstrates that after vanquishing the Greeks, Yehuda sent two delegates on a mission to Rome to form an alliance with this new power on the world’s geopolitical scene. Yehuda. the brave and charismatic leader of the Jews of his time, turned to Rome for its support, a move which led to Rome’s eventual occupation of the Land of Israel and, ultimately and tragically, to the destruction of the Second Temple and the exile of the people of Israel from our land, an exile which largely persists to this very day.
Let us proceed to this week’s parsha. There,
throughout chapter 49, Yaakov delivers his blessings to his sons. Ramban sees Yaakov’s words as his last will and testament, as his instructions to his sons and their descendants down all the generations. Look at verse 10: “The staff of authority shall not be removed from Yehuda, nor shall the rod of leadership be taken from him, until the Messiah arrives, with the assembly of nations” (my translation, following Rashi).
Ramban understands this verse to be Yaakov’s last will and testament, instructing his descendants until the “end of time.” Royalty,
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kingship, majesty, governance—all belong to Yehuda and his descendants from King David until the arrival of the Messiah, himself a descendant of David.
Here, Ramban is eloquent and forceful: The sons of Matisyahu, Yehuda HaMaccabi and his brothers, were priests, descendants not of Yehuda son of Yaakov but of Levi son of Yaakov. Their role was the Temple service and its broader spiritual mission. In a moment of desperation with Jewish lives and Jewish tradition at stake, they could wage war, and they did so with great persuasion, with religious zeal, with guerilla tactics. We celebrate their efforts. But when the battle achieved its mission, they had no right to remain the kings and rulers of the Jewish people for well over two hundred years. The tools of royalty, the throne itself, were reserved for the tribe of Yehuda. The Hasmonaeans usurped the kingdom, invited Rome into the Holy Land, corrupted the very institution of kingship, and eventually brought about religious catastro phe, mass casualty, bondage into slavery, and the Diaspora experience which endures.
which both Ramban’s generation and succeeding generations have experienced.
He accuses the Hasmonaean kings, who proved to be so incompetent, of a failed leadership so disastrous that we suffer its consequences to this very day.
I hope to dedicate the next many weekly parsha columns to happier themes, but I am tempted to return to Ramban’s so very cogent and apt analysis in my Person in the Parsha column for Parshat Bechukotai months away, with the help of the shel Olam
Strong words indeed. I refer to even stronger words which Ramban reserves for Sefer Vayikra, Parshat Bechokutai, chapter 26:16. It is there that Ramban argues at length and with great conviction that whereas the dark predictions of the passages in Bechukotai refer to the first exile, subsequent to the destruction of the First Temple, the even darker passages in Parshat Ki Tavo allude to the second exile,
and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!
To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order to be able to הבוטמ
imbibing that Kedusha in every bite that you take!!
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Covenant & Conversation
COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
Thoughts on the Weekly Parsha
RABBI LORD JONATHAN SACKS ZT"L
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
The Last Tears
At almost every stage of the fraught encounter between Joseph and his family in Egypt, Joseph weeps. There are seven scenes of tears:
1. When the brothers came before him in Egypt for the first time, they said to one another:
“Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that’s why this distress has come on us” ... They did not realise that Joseph could understand them, since he was using an interpreter. He turned away from them and began to weep, but then came back and spoke to them again. (Gen. 42:21-24)
2. On the second occasion, when they brought Benjamin with them and, deeply
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moved at the sight of his brother, Joseph hurried out and looked for a place to weep: He went into his private room and wept there. (Gen. 43:29-30)
3. When, after Judah’s impassioned speech, Joseph is about to disclose his identity:
Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it. (Gen. 45:1-2)
4. Immediately after he discloses his identity:
Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them. (Gen. 45:14-15)
5. When he meets his father again after their long separation:
Joseph had his chariot made ready and went to Goshen to meet his father, Israel. As soon as Joseph appeared before him, he threw his arms around his father and wept for a long time. (Gen. 46:29)
6. On the death of his father: Joseph threw himself on his father and wept over him and kissed him. (Gen. 50:1)
7. Some time after his father’s death:
When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?” So they sent word to Joseph, saying, “Your father left these instructions before he died: ‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept. (Gen. 50:15-17)
No one weeps as much as Joseph. Esau wept when he discovered that Jacob had taken his blessing (Gen. 27:38). Jacob wept when he saw the love of his life, Rachel, for the first time (Gen. 29:11). Both brothers, Jacob and Esau, wept when they met again after their long estrangement (Gen. 33:4). Jacob wept when told that his beloved son Joseph was dead (Gen. 37:35).
But the seven acts of Joseph’s weeping have no parallel. They span the full spectrum of emotion, from painful memory to the joy of being reunited, first with his brother Benjamin, then with his father Jacob. There are the complex tears immediately before and after he discloses his identity to his brothers, and there are the tears of bereavement at Jacob’s deathbed. But the most intriguing are the last, the tears he sheds when he hears that his brothers fear that he will take revenge on them now that their father is no longer alive.
In a fine essay, “Joseph’s tears” 1 Rav 1. In Alei Tziyon (Vol. 16, Iyar 5769): Special edition in honour of HaRav Aharon Lichtenstein, 109-128. Also available online: https://etzion.org.il/en/tanakh/ torah/sefer-bereishit/parashat-vayigash/ josephs-tears-part-2-2
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Aharon Lichtenstein suggests that this last act of weeping is an expression of the price Joseph pays for the realisation of his dreams and his elevation to a position of power. Joseph has done everything he could for his brothers. He has sustained them at a time of famine. He has given them not just refuge but a place of honour in Egyptian society. And he has made it as clear as he possibly can that he does not harbour a grudge against them for what they did to him all those many years before. As he said when he disclosed his identity to them:
“And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you . . . God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. So then, it was not you who sent me here, but God.” (Gen. 45:5-8)
What more could he say? Yet still, all these years later, his brothers do not trust him and fear that he may still seek their harm.
This is Rav Lichtenstein’s comment:
“At this moment, Yosef discovers the limits of raw power. He discovers the extent to which the human connection, the personal connection, the family connection, hold far more value and importance than does power – both for the person himself and for all those around him.” Joseph “weeps over the weakness inherent in power, over the terrible price that he has paid for it. His dreams have indeed been realised, on some level, but the tragedy remains just as real. The torn shreds of the family have not been made completely whole.”
On the surface, Joseph holds all the power. His family are entirely dependent on him. But at a deeper level it is the other way round. He
still yearns for their acceptance, their recognition, their closeness. And ultimately he has to depend on them to bring his bones up from Egypt when the time comes for redemption and return (Gen. 50:25).
Rav Lichtenstein’s analysis reminds us of Rashi and Ibn Ezra’s commentary to the last verse in the book of Esther. It says that “Mordechai the Jew was second to King Ahasuerus, and was great among the Jews and well received by most of his brethren” (Est. 10:3) – “most” but not all. Rashi (quoting Megillah 16b) says that some members of the Sanhedrin were critical of him because his political involvement (his “closeness to the king”) distracted from the time he spent studying Torah. Ibn Ezra says, simply:
“It is impossible to satisfy everyone, because people are envious [of other people’s success].”
Joseph and Mordechai/Esther are supreme examples of Jews who reached positions of influence and power in non-Jewish circles. In modern times they were called Hofjuden, “court Jews,” and other Jews were often held deeply ambivalent feelings about them.
But at a deeper level, Rav Lichtenstein’s remarks recall Hegel’s famous master-slave dialectic, an idea that had huge influence on nineteenth century - especially Marxistthought. Hegel argued that the early history of humanity was marked by a struggle for power in which some became masters, and others became slaves. On the face of it, masters rule while slaves obey. But in fact the master is dependent on his slaves – he has leisure only because they do the work, and he is the master only because he is recognised as such by his slaves.
Meanwhile the slave, through his work,
acquires his own dignity as a producer. Thus the slave has “inner freedom” while the master has “inner bondage.” This tension creates a dialectic – a conflict worked out through history – reaching equilibrium only when there are neither masters nor slaves, but merely human beings who treat one another not as means to an end but as ends in themselves. Thus understood, Joseph’s tears are a prelude to the master-slave drama about to be enacted in the book of Exodus between Pharaoh and the Israelites.
Rav Lichtenstein’s profound insight into the text reminds us of the extent to which Torah, Tanach, and Judaism as a whole are a sustained critique of power. Prior to the Messianic age we cannot do without it. (Consider the tragedies Jews suffered in the centuries in which they lacked it.) But power alienates. It breeds suspicion and distrust. It diminishes those it is used against, and thus diminishes those who use it.
Even Joseph, called “Yosef HaTzaddik: Joseph the Righteous” weeps when he sees the extent to which power sets him apart from his brothers. Judaism is about an alternative social order which depends not on power but on love, loyalty and the mutual responsibility created by covenant. That is why Nietzsche, who based his philosophy on “the will to power,” correctly saw Judaism as the antithesis of all he believed in.
Power may be a necessary evil, but it is an evil, and the less we have need of it, the better.
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.
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PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER FACULTY, OU ISRAEL CENTER
Different Brachot for Different Futures
As King David’s years draw to an end, he summons his successor, Shlomo, and advises him how to best ensure his hold upon the throne and create a stable government. As a young and inexperienced regent, Shlomo would be regarded by opponents as a tempting target, easy to challenge and attempt to replace. For this reason, David warns his son to be wary of those individuals who had shown strong opposition to David’s reign and his choice of successor. In fact, the King uses strong language, urging Shlomo not to allow them to die of old age but rather “vhorad’ta et sayvato b’dam sh’ol”-to see that he meets a violent death.
This advice and these expressions rightfully concern us, especially when comparing them to the final words of Ya’akov Avinu to his sons, words of blessing and,
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at times, admonition that we read in this parasha. Perhaps even more troubling is the fact that, when we read the saga of King David in Sefer Shmu’el we are struck by the refusal of David to use power or violence in order to attain or retain the throne. When Sha’ul HaMelech pursued David in order to murder him, the future King refused to assassinate him (twice) -although he had both reason and opportunity to do so. Furthermore, he put to death the Amalekite who killed the wounded Sha’ul, even though the king had requested him to do, and he slew the two men who assassinated Sha’ul’s surviving son (Ish Boshet), even though they thought to assure David’s rule over Israel by doing so. David would not allow his men to kill Shim’i who cursed David, nor allow his men to kill his rebellious son, Avshalom, who attempted to assassinate his father. It is clear, then, how David eschewed the use of power or violence to attain the throne.
Given this past history, we are right to wonder why David -uncharacteristically –encouraged his successor to use violence against his enemies in his final words to Shlomo. In truth, however, David, quite characteristically, spoke wisely to his son, showing a deep understanding of the political situation in Israel at the time and of the danger that the opposition posed to Shlomo. Each of these opponents targeted by David had popular support and had used that support attempting to overthrow the Monarchy.
David HaMelech understood well that the nation stood at a crossroads. The ascension of Shlomo to the throne would create, for the first time in Jewish history, a dynasty-a son following his father on the throne. The importance of this reality was underscored by the fact that Hashem’s promised reward to David was that his son will succeed him. A dynasty would create for the people a stable government-one that would not be beset with civil wars and uprisings upon the death of the king. The knowledge that a successor had been chosen, rallied the people behind the new king and prevented the possible political chaos that would follow the death of the regent.
David knew that the very future of the kingdom was based upon Shlomo’s ability to perceive any plot or conspiracy to overthrow this first “son successor”. Indeed, David’s words proved true when the very people he warned of attempted, some years later, to remove Shlomo from the throne.
Ya’akov and David may seem very different when we study the two readings this week. But in reality, they were closer than we imagine. Both planned for the future; both gave sage advice to their sons.
And both built the nation of Israel.
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When the days grew near for Yisrael to die….. (Bereshit 41:29)
The Zohar asks the following question on the pasuk cited above. The Torah tells us that Yaakov’s death was near. The term used to depict this is ימי וברקיו – the “days” in the plural. This is a bit peculiar, as a person dies on one day, not on several days. The Torah should have stated תומל לארשי םוי ברקיו – the day of Yisrael’s death was near.
The Zohar explains that after a person passes on and appears before God, all of his days are taken into consideration. The reference in the pasuk is not to the day of Yaakov’s death, but rather that his wholesome life was nearing an end. He made the most of each day.
We had noted a similar thought (see Shalom Rav Al Hatorah Vol 1 pg. 88) about Avraham. The Torah tells us: אב
– “Avraham was old, advanced in days”.
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What does the phrase “ba bayamim” mean? Avraham was physically old, zaken, and he was ba bayamim, which literally means “coming with days.” He came with all his days. His days were full. Avraham did not waste a moment and utilized his time to engage in chesed and mitzvot. He made every day count.
WHAT ARE WE BRINGING?
A story is told of Rebbe Moshe Leib M’Sashov who traveled overseas to raise money for his Yeshiva. Upon returning home after one trip his children asked what their father had brought them from overseas. The Rebbe was taken aback for a moment and almost fainted. His wife inquired as to why he reacted in that manner. The Rebbe explained that after hearing the children’s request – “what did you bring me from your trip”, I thought to myself, how will I respond to Hakadosh Baruch Hu when he asks me that question after 120 years– what did I bring with me? How much Torah, which mitzvot did I fulfill? How embarrassing it will be for me then, if my sack is empty.
Yaakov and Avraham lived a life of meaning. They were Ovdei Hashem. They made every day count. May we emulate their example and seek to maximize our productivity, along with our learning and fulfillment of mitzvot.
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Galut Ground Rules
Our parashah this week is full of blessings. Yet, we find something curious - the only grandchildren that Yaakov Avinu blesses directly are Ephraim and Menashe, the sons of Yosef. It makes us pause and wonder, is this not perpetuating the favoritism that earlier caused so much strife and heartache in Yaakov’s family? Let us try to understand this through a broader lens to gain valuable insight and a relevant perspective.
Rav Yaakov Kaminetsky zt”l in Emet L’Yaakov reflects on the message inherent here. He notes that Ephraim and Menashe were the only grandchildren born outside of Eretz Yisrael in a land of depravity and tumah. They had not absorbed the kedushah of Yaakov Avinu’s home and land. By equating them with his own children, “Ve’atah shenei banecha hanoldim lecha be’eretz Mitzrayim …li
hem…ke’Reuven ve’Shimon yihiyu li – Now the two sons who were born to you in Egypt … shall be considered as mine … like Reuven and Shimon,” (Bereisheet 48:5) Yaakov was infusing them with his essence of holiness to protect them from the influences of galut. Moreover, this is why Ephraim was given greater emphasis than Menashe. Menashe’s name, “Ki nashani Elokim et kol amali ve’et kol beit avi - Hashem has made me forget all my troubles and even my father’s house,” (Bereisheet 41:51) still somewhat connects him with his father’s past. Ephraim’s name on the other hand, “ki hiphrani Elokim be’eretz onyi – because Hashem has made me fruitful in the land of my suffering,” (Bereisheet 41:52) focuses on his success and productivity in a foreign land. Interestingly, we find that Ephraim had a stronger connection to the Egyptian people in that his name resembles those of many Egyptians with the letters ‘peh” and ‘resh’ like Paroh, Potiphar, and Shifra. In contrast to Menashe who spoke lashon hakodesh fluently and was Yosef’s interpreter, Ephraim was less well versed in the holy language thus Yaakov Avinu chose to learn with him during his sojourn in Mitzrayim. Perhaps it was this connection and feeling of royal privilege that motivated the tribe of Ephraim to miscalculate the duration of the Egyptian exile and attempt to escape 30 years before the intended time of redemption. Their suffering was intensified since they felt they belonged to the higher echelon Egyptian society and were in anguish at suddenly being
relegated to the slave class. Such an attitude has reverberated through Jewish communities across the generations who considered themselves favored by society and elite in all aspects until they were turned on by their gentile neighbors who betrayed their trust.
The Netziv zt”l asserts that the prophecy, “ger yihiyeh zar’acha - your descendants will be strangers/foreigners” (Bereisheet 15:13) is a call to Jews throughout history to always maintain the feeling of being strangers in a foreign land. We find that the opening verse of sefer Shemot reinforces this idea.
Rav Moshe Feinstein zt”l in Darash Moshe expounds, “Ve’eleh shemot benei Yisrael haba’im Mitzrayimah – these are the names of the children of Israel who came (lit. “who are coming”) to Egypt.” (Shemot 1:1) The Jews arrived in Egypt many years before, why does the verse employ the present tense? This, teaches Rav Moshe, is the core of Jewish survival. We must always see ourselves as strangers who have just come to an unfamiliar land; we can never feel that galut is our home, but always keep our hearts and eyes toward our true home, Eretz Yisrael.
OU KASHRUT
PAGE BY RABBI EZRA FRIEDMAN Director, The Gustave & Carol Jacobs Center for Kashrut Education Director, The Gustave & Carol Jacobs Center for Kashrut Education
Introduction to Bishul Akum
Introduction to Terumot and Ma’asrot
The prohibition
Part 2
they may not eat terumah. Instead, produce that has been designated as terumah must be respectfully disposed of. Some bury it while others double bag it and place it in a garbage can.
MA’ASER RISHON
In order to better understand the concept and practical application of terumot and ma’asrot it is important to understand the 5 tithes given. As mentioned in previous articles terumot and ma’asrot are linked to the seven-year cycle which ends in the Shemitah. This article will briefly summarize the 5 tithes needed to complete the mitzvah of terumot and ma’asrot.
According to Biblical law, food that is completely kosher and cooked by a nonJew is permitted. However, our Sages decreed that such food, even when cooked in kosher utensils, is prohibited for consumption. This prohibition is known as bishul akum. In the coming weeks we will discuss the parameters of this rabbinic prohibition, including the reasons behind the decree, when it applies, and the practical halacha for modern industrial kashrut.
TERUMAH GEDOLAH
Food is a very connecting element in every society. That is the basis behind the decree of bishul akum. Our Sages were very concerned about close relationships with non-Jews since intermarriage is a very severe transgression. The prohibition effectively limits Jews and gentiles dining with each other, although there is no specific prohibition against dining with a non-Jew per se. (See Rashi on Avodah Zara 31:b.)
Forbidding the non-Jew’s cooking would be enough to create an emotional distance such that families wouldn’t marry into each other.
Rabbeinu Tam (Tosfot Avodah Zara 38:a) and Rambam (Ma’achalot Asurot 17:9)
Terumah gedolah (the great offering) is set aside from all crops that grow throughout the six years preceding shemitah. It is the first tithe to be taken from any type of crop. It is to be given as a contribution exclusively to kohanim. It may be eaten only by kohanim and their households, and only while in a state of ritual purity (taharha). One may not destroy terumah or treat it disrespectfully. On a biblical level any amount is sufficient however Our Sages decreed a minimum amount. Today, a minimal amount of produce is set aside as terumah, but it is not given to a kohen. This is because kohanim today cannot become ritually pure, and as such
maintain that the decree is based on this issue of closeness to non-Jews that could lead to intermarriage; this is the opinion of most early authorities. However, Rashi and others attribute a different reasoning to the prohibition of bishul akum, which is that non-Jews might mix non-kosher ingredients into the kosher food. In future articles we will discuss whether the parameters of bishul akum are based on both of these reasons or just one. However, it is clear from numerous sources that the danger of intermarriage is the main reason behind the prohibition (See Torat Habayit 3:7).
Ma’aser rishon (first tithe) is a contribution to Levi’im. Although it may be eaten by all Israelites (non-kohanim and levi’im), even if ritually impure (tameh), with the permission of the Levite who owns the ma’aser rishon. Ma’aser rishon is set aside from all crops that grow throughout the six years preceding shemitah
The decree is binding regardless of the reason
Today, ten percent of the produce is verbally declared to be ma’aser rishon. If there is a definite obligation of ma’aser rishon (such as when the crop is grown in one’s private yard), it is preferable to give it to a Levite.
TERUMAT MA’ASER
Terumat ma’aser is the tithe given from the Levi’im to Kohanim from ma’aser rishon. The Levite gives a one-tenth of his ma’aser rishon to a kohen. It may be eaten only by the kohanim and their households, and only while in a state of ritual purity. One may not destroy terumat ma’aser or treat it disrespectfully. Terumat ma’aser is set aside from all produce grown throughout the six years preceding shemitah.
Since the transgression of intermarriage was the primary concern behind our Sages’ decree, their goal was to powerfully discourage the possibility of developing emotional connections to non-Jews that could lead to intermarriage either in that generation or the next. Accordingly, early authorities discuss whether the prohibition of bishul akum still applies even in situations where intermarriage is not technically possible. For example, Rashba, in his responsa (1:248), examines the case of food cooked by a priest. Being that Catholic priests do not marry nor do they have children with whom to intermarry, is it permitted to eat food cooked by a priest even though the reason for bishul akum seemingly does not apply to
Today, one percent of the produce is set aside as terumat ma’aser, but it is not given to a kohen, since kohanim today cannot become ritually pure and therefore may
not eat terumat ma’aser. Instead, produce that has been designated as Terumat Ma’aser must be respectfully disposed of just like Terumah Gedolah.
MA’ASER ANI
Ma’aser ani (the tithe of the poor) is an additional tithe given to poor people. A tenth of the produce (after all previous tithes) is given to the poor. It may be eaten by all, even if impure (tameh), with the permission of the poor person who owns the ma’aser ani. Ma’aser ani is given from produce of the third and sixth years of the shemitah cycle.
Today, Nine percent of the yield is verbally declared ma’aser ani. If there is a definite obligation of ma’aser ani it is given to the poor. Since in certain cases it is impractical to give the poor individual large amounts of fruits, wine or olive oil the owner may donate finances to the poor against the amount for Ma’aser Ani. This of course needs permission from the receiver.
The OU Israel Gustave & Carol Jacobs Center for Kashrut Education was created to raise awareness and educate the public in all areas of kashrut. Rabbi Ezra Friedman, Deputy Rabbinic Administrator for OU Kosher Israel is the Center's director. him? Rashba answers that we have a rule regarding rabbinic decrees: even when the reason does not apply, the prohibition still stands. This is a necessary element in every rabbinic prohibition. Otherwise, Rashba explains, people could rationalize and find reasons why any decree should not apply in their particular situation. Accordingly, Rashba concludes that even food cooked by a Catholic priest has the prohibition of bishul akum. A similar ruling is made by Ramban (Avodah Zara 35:a) regarding non-Jewish royalty who, because of their stature, are prohibited from marrying Jews. He maintains that the fact that the non-Jews are royalty is irrelevant, and that the decree of bishul akum stands regardless of the reason behind it. Taz (YD 112:1) , Shach (YD 112:4) and Pri Megadim (YD 112:1) cite these rulings as axioms of the laws of bishul akum.
MA’ASER SHENI
Other examples
Ma’aser sheni (second tithe) is set aside but not given to anyone; rather it is meant to be eaten by the owners of the crop. In Temple times, it was eaten in Jerusalem while in a state of ritual purity. Ma’aser sheni (second tithe) is set aside from produce grown in the first, second, fourth, and fifth years of the shemitah cycle.
Later authorities discuss similar cases where the logic behind bishul akum may not apply. Responsa Shevet Kehati (6:273) rules that even food cooked by a non-Jewish child is considered bishul akum, despite the fact that the chances of marriage seem remote. The same is true for food cooked in a faraway country where Jews cannot travel -- bishul akum still applies.
In summary:
gentiles, even if the ingredients and uten sils are kosher.
The reason cited by most authorities is the risk of intermarriage.
Even in cases with virtually no risk of intermarriage, the food is still prohibited, including non-Jewish royalty, priests, young children, and non-Jews from distant lands.
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done, it is permissible to eat the ma’aser sheni. The coin assumes a sacred status. Transferring the sanctity of ma’aser sheni produce onto money of equal value would cause significant loss, since the money could then not be used. For this reason, the Sages instituted that the sanctity of ma’aser sheni may be transferred to a coin worth one perutah (currently worth approximately 7 agorot; the smallest American coin that can be used for this purpose is a nickel). This coin may not be used afterwards. If the sanctity is not transferred to the coin, the ma’aser sheni produce may not be eaten. It is important to keep track of the number of times one transfers sanctity of ma’aser sheni to the same coin, because the number of transfers is limited to the number of perutot that coin is worth.
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Today, Nine percent of the yield is verbally declared ma’aser sheni. The sanctity of the ma’aser sheni is then transferred to a coin designated for this purpose. Once this is
Our Sages prohibited food cooked by
RABBI JUDAH
Mischel EXECUTIVE DIRECTOR, CAMP HASC
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
AUTHOR OF BADERECH: ALONG THE PATH OF TESHUVA (MOSAICA 2021)
A Hot Knish
Universally beloved and respected for his righteousness and scholarship, Rav Yisrael Meir haKohen Kagan, “the Chofetz Chaim”, was both a leading ethicist as well as posek, decisor of Jewish law. The sagacious author of the Mishnah Berurah was known for his writings on Shemiras haLashon and the laws of speech.
As one of the leaders of the generation, the Chafetz Chaim received countless requests for advice and clarifications on the Torah’s perspective on challenging issues of the day. A man of deep compassion, he took much spiritual responsibility for the nation and dedicated his life to nurturing the Jewish People with both warmth and wisdom. While attending a convention addressing pressing issues facing Klal Yisrael, one of the participants took an opportunity to ask the Chafetz Chaim about different “shittos”, different approaches, in Avodas Hashem, and asked about different types and categories of Jews. To the Chafetz Chaim, it was clear from the question and setting that the man was baiting him, perhaps looking for a juicy tidbit that he could use to sow controversy. “In Shamayim,” he answered, “there are only two kinds of Jews: hot ones and cold ones….”
~
In the dramatic, final moments of Yaakov Avinu’s life, our forefather gathers his
children and delivers a timeless, parting message that remains relevant today.
“Yaakov called for his sons and said, ‘Gather together and I will tell you what will happen to you at the End of Days... Sons of Yaakov, gather round and listen; listen to Yisrael your father….’” (49:1)
On his deathbed, Yaakov Avinu intended to reveal the keitz, the date when the Messianic Era would commence, and what would take place in Acharis haYamim, the End of Days. Gemara explains that at that very moment, the gates of prophecy closed and Yaakov Avinu lost his ruach haKodesh; the Divine Presence left him. Different commentaries suggest possibilities for why, at that moment, Yaakov’s clairvoyance was removed from him. Perhaps he, or one of his sons, was unworthy of this specific foreknowledge. Perhaps omitting this prophecy would ensure that Jews would always hope and pray for Moshiach. Indeed, if knowledge of the date of arrival of redemption were to be openly revealed in the Chumash, how could people anticipate it, passionately yearn for it, or request it from the Ribbono Shel Olam?
Rebbe Yisrael of Rizhin points out that if we read between the lines, Yaakov Avinu actually relates the essence of the prophecy - without saying it: “He’asfu, ‘gather together’ (to keep each other warm), and I will tell
you ארקי רשא, asher yikra, ‘who will cool you (the Jewish People) off’.
‘At the End of Days,’ says Yaakov, ‘there will be a coldness in the world, forces that will ‘cool off’ our love for Am Yisrael and our dedication to Hashem.’ He is instructing his children, and all of us: Amalek, ךרק רשא, asher kar’cha, ‘the one who cools off your passion for Yiddishkeit’, will continue to operate until the End of Days. He will do anything he can to divide the People from one another, from their own hearts, and from Hashem. The force of Amalek is even willing to scald himself by jumping into the ‘hot tub’ of our burning love of oneness, in order to cool us off and make us passive, lethargic, divided and cut off.
While there are certainly differences of priority, emphasis and spirit, there are many, perhaps infinite, ways to draw close to the One Infinite God. Reb Nosson of Breslov was once challenged regarding the necessity and purpose of the way of Chasidus. “After all,” said the detractor, “we learn the same Torah, are commanded to do the same mitzvos, and follow the same Shulchan Aruch, Code of Jewish Law…”. Reb Nosson replied, “The difference between a chasid and one who opposes the Chasidic path is like the difference between a hot knish and a cold knish…” One who has deeply imbibed Chasidus naturally reaches out to gather others in, to include them and keep them warm.
The Frierdiker Rebbe’s first and founding Chasidic discourse, entitled “Reishis Goyim Amalek”, is a deep expansion upon the verse, “Amalek is the first among nations, and in the end (of days) he shall be destroyed” (Bamidbar, 24:20). He arrived in the United States in 1940, undeterred by the physical
handicaps, fragile health and financial hardship inflicted upon him by Russian antisemites. There, he immediately dedicated himself to building Jewish infrastructure, passionate mitzvah observance and Torah education in the “Goldeneh Medinah”. Once, he remarked to one of his close confidants that the main obstacle in the U.S. was not a lack of education or intellect among the people. Rather, “I have shed tears that could fill a bathtub, in order to remove the coldness and insensitivity of American Jewry.” A master of both the inner and outer dimensions of Torah, the emphasis of his teachings is not just the structure and form of observance and mitzvos, but the holy fire within them, the unifying warmth of Divine Presence.
Benny Friedman once composed a beautiful nigun, a heartfelt and moving song, to
honor his illustrious parents, Rav Manis and Rebbetzin Friedman, on their wedding anniversary. The lyrics are based on the special bracha the Lubavitcher Rebbe shared with the Friedmans before their wedding day: Mach lichtig un varem arum zich, vet der eibishester bei eich machen lichtig un varem “Make it bright and warm around you and Hashem will make it bright and warm for you.” Indeed over half a century of dedicated shelichus and teaching, the Friedmans have illuminated and warmed the lives of count less people around the world.
The Chazon Ish, too, was known to encour age those who came to him for advice in their Divine service to add fire to their davening and learning, to make sure they weren’t cold. Kalt verehn iz yehareig v’al yaavor, he said, “Passion and warmth in avodas Hashem are
a matter of life and death!”
This Shabbos Vayechi, may we “gather together” with our extended family, all of Klal Yisrael, and heed the blessing and call of our forefather Yaakov. May our knishes be hot and fresh; may our lives and spiritual practices be suffused with sincerity, vitality and passion, and may our homes filled with light, warmth and inner unity.
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simchat
SIMCHAT SHMUEL
BY RABBI SAM SHOR
Program Director, OU Israel Center
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
This Friday, Erev Shabbat corresponds to the 10th of Tevet. Asara B'Tevet is significant as on this date the Babylonians laid siege over Yerushalayim, setting the ground for Churban Bayit Rishon, on Tisha B"Av.
Asara B'Tevet is unique among our minor fast days, as it is the only one of the minor fast days that we actually commemorate the fast on a Friday, the other fasts either cannot fall on a Friday, or the fast is moved so as not to be commemorated on Friday. So why is it that this Friday we actually fast? What is different about the nature of the fast of Asara B'Tevet, that one is required to fast on this date, even if it falls on a Friday?
The Beit Yosef, cites the Abudraham in explaining why Asara B’Tevet is different from all other fast days (in that if it falls on Friday, we fast on Friday), citing the verse in Yechezkel 24:2- The essence of that very day- (the very same expression we see in the Torah’s description of the fast of Yom Kippur).
The Chatam Sofer explains this idea. In (each) year that the Temple was destroyed and remained in ruins on the 9th of Av, the decree for this to occur was already made from the 10th of Tevet. So too, each year, on the 10th of Tevet it is decreed, whether we will
continue to mourn on the 9th of Av in that year, or whether we’ll experience redemption. We know that most fast days cannot occur on Friday or Shabbat, as most fast days recall a tragic event of the past, and therefore would not push aside the sanctity of Shabbat. But since the fast of the tenth of Tevet contains within it, this power of determining or foreshadowing the end of future pain, it therefore has an aspect of pleasure, and therefore we can fast on Friday which is the tenth of Tevet.
The great Dayan and Mekubal Rav Shlomo Fischer , zt”l offers a fascinating insight regarding the significance of Asara BTevet in Drashot Beit Yishai:
It is no coincidence that for each of the rabbinic fasts, we fast to commemorate the specific tragedies that have befallen us on these dates, as our tradition teaches us that there were additional earlier tragic events which transpired on these dates, as if each of these days was pre-determined to be a day of national pain and mourning. But what earlier event transpired to determine this date of the tenth of Tevet as a day destined for tragedy? Perhaps we could suggest that the sale of Yosef occurred on this date of the Tenth of Tevet- as the zodiacal sign of the month of Tevet is the goat, and the goat is an allusion to the sin of the sale of Yosef, as the brothers slaughtered a goat, and dipped Yosef’s cloak in its blood….As the Talmud teaches us- HaShem shall make an atonement for the sin of the “Kid” I gathered… This is an allusion to the Fast of the Tenth of
Tevet containing within it, a tikun for the sin of the sale of Yosef…
Rabbi Baruch Simon, shlita, in his incredible Sefer Imrei Baruch, brings this all together:
All that ultimately transpired on the tenth of Tevet, is rooted in the hatred that the brothers had toward Yosef, that led to his being sold… And because of our inability to fix this great tragedy, of unwarranted hatred, we have yet to merit to see the rebuilding of the Beit HaMikdash, which was also destroyed due to unwarranted hatred. Ultimately, the way to atone for the sin of the sale of Yosef, is through Ahavat Yisrael and Unity, because in essence each one of us is part of one collective eternal soul.
In conclusion, let’s heed the beautiful words of Rabbi Moshe Wolfson, zy'a :
We read the conclusion of this story of Yosef and his brothers, as we enter into the days surrounding the tenth of Tevet. One must believe and never give up, that even as we enter the winter months of darkness and exile, we should know that Hashem is there with us in our exile…Even in our dispersion, we are able to positively influence all whom we come to meet, and bring them closer to this knowledge of Hashem, and through this sacred unity we build, may we merit to see the transformation of these days of fasting and mourning into days of great joy….
Despite the many painful moments we have experienced during these past many difficult months, Am Yisrael, has indeed seen an incredible, perhaps unparalleled level of achdut.
Yehi Ratzon, may that achdut continue to grow as we fast this Asara B'Tevet, and may this finally be the year when we will celebrate united as one on the 9th of Av, in the Beit HaMikdash.
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Yosef and his brothers upheld their sacred pledge to their father. Ya’akov had made a personal request of Yosef: to ensure his burial in the Land of Israel, rather than leaving him enshrined in an Egyptian mausoleum. Before his passing, Ya’akov reiterated this wish to his entire family, underscoring its importance. Despite the immense logistical challenge of transporting his body hundreds of kilometers to Chevron, and the political reinterring of a figure of such prominence, the family honored his request. Ya’akov was laid to rest in the Land of his ancestors. His funeral was attended by all his children and descendants, a powerful display of familial unity and reverence.
The Torah highlights another striking aspect of the procession that accompanied Ya’akov’s burial. His final journey was escorted by a full military honor guard, complete with Egyptian horses, chariots, and an extensive assembly of attendees.
This lavish procession reflected not only the respect of his family but also the esteem in which Ya’akov was held by the world he left behind.
THREATS OF VIOLENCE
The military escort accompanying Ya’akov’s burial was not merely ceremonial; Yosef and his brothers had legitimate concerns about potential opposition to Ya’akov’s burial in the Land of Israel. Returning Ya’akov to his ancestral homeland carried profound symbolic weight. Burying him in Me’arat HaMachpeilah, alongside Avraham and Yitzchak, was a powerful act of reaffirming the Jewish claim to the Land promised by Hashem.
Chazal describe Esav’s opposition to this burial. He confronted Yosef and his brothers at the entrance to Me’arat HaMachpeilah, contesting Ya’akov’s right to be interred there. What began as a verbal challenge escalated into physical conflict, culminating in Esav’s death. In this dramatic moment, the narrative of Bereishit reached its resolution: Ya’akov’s selection over Esav was no longer a matter of prophecy but a historical reality, affirmed through this final confrontation. The burial of Ya’akov was a decisive event in the unfolding of Jewish destiny, marking the culmination of our divine selection and reaffirming our eternal bond with our homeland.
Esav, however, was not the only challenger. According to the Midrash, other local factions also sought to disrupt Ya’akov’s burial in
Chevron. Among them were descendants of Yishmael, who still bore resentment over Yitzchak’s selection as Avraham’s heir. Yishmael’s descendants harbored deep grievances and saw this moment as an opportunity to undo the divine choice of Yitzchak over Yishmael.
Yet, remarkably, Yishmael's challenge was resolved without resorting to violence. As Rashi explains, when the locals saw Yosef’s crown prominently displayed atop Ya’akov’s coffin, they laid down their weapons, paying tribute to Ya’akov and conceding his right to be buried in Chevron. In doing so, they also symbolically acknowledged our rightful claim to the Land.
JEWISH PRESTIGE
Yosef’s crown carried a dual message. On the one hand, it was a stark warning. These factions understood that any attempt to disrupt Ya’akov’s burial would provoke the might of the Egyptian military, with all its formidable power. Fear of retaliation compelled them to retreat.
Yet, their withdrawal was not solely driven by fear. They also recognized the profound influence Yosef wielded as Egypt’s viceroy. His prominent role in the Egyptian hierarchy had elevated his family’s status, lending newfound legitimacy and respect to the Jews and to their claim to the Land of Israel. Effectively, Yosef’s position of power transformed his family’s identity in the eyes of would-be adversaries, reinforcing our historical and spiritual connection to Israel.
Yosef’s achievements in Egypt elevated our people, granting them newfound prestige and legitimacy. This rise in stature directly reinforced and solidified our claim to the Land of Israel.
Events unfolding beyond the borders of Israel, which enhanced the honor and standing of our people, invariably strengthened our connection to the L and of Israel.
BORN FROM TRAGEDY…AND TRIUMPH
Did history echo in the past century? The connection between the Holocaust and the establishment of the State of Israel is unmistakable. In the aftermath of the Holocaust’s horrors and nightmares, the world felt compelled to grant the Jewish people a homeland. Haunted by its collective guilt for allowing this genocide, the international community saw the creation of a Jewish state as a means to alleviate this moral burden.
Beyond guilt, there was a pressing humanitarian crisis. Millions of Jews were left displaced and homeless after the war, with shattered communities and no place to call their own. Nations were unwilling to absorb these masses, creating a global dilemma. Establishing a Jewish state offered a solution: it provided a refuge for these uprooted souls and a place of safety and dignity for a people who had endured unimaginable suffering. The formation of Israel was not merely a geopolitical decision; it was a historical reckoning.
The State of Israel though was not solely born out of the tragedy of the Holocaust but also from the triumph of the Jewish spirit during the previous two centuries.
From the dawn of the 19th century, as Jews were welcomed back into society under the ideals of the Enlightenment, major changes affected the Jewish world. As religious people, we lament the profound secularization that accompanied this entry back into society. In the days of the shtetl, we lived in culturally insular communities, preserving the integrity of halachic observance. With the embrace of
modern society, unfortunately, many Jews drifted from religious practice, and from classical commitment to Torah and mitzvot. The past two centuries of societal integration have proven deeply challenging for Jewish religious life.
Yet, in a broader view, our integration into society left an indelible and positive mark on the world at large. We became active participants in shaping modern civilization. Jewish minds and hands contributed to transformative advances in science, medicine, politics, economics, art, and academia. Our contributions left a profound imprint on the emerging modern world, helping to mold its values, progress, and cultural achievements. Was the modern State of Israel, in part, born out of this triumph? While anti-Semitism raged viciously in Eastern and Central Europe, the standing of the Jewish people in the West rose dramatically. Could this elevation in stature have played a role in securing our long-sought hold on the Land of Israel?
Even if this shift wasn’t purely political, might it have been metaphysical? Is our return to our homeland intricately tied to the restoration of Jewish pride and the renewed capacity of our people to contribute meaningfully to broader society? Perhaps the Messianic arc is not only about reclaiming our Land but also about rediscovering our role in enriching the world—a redemptive vision where our collective contributions illuminate and uplift humanity.
IN EGYPTIAN EYES
Fascinatingly, the honor shown to his family by the locals and Yishmael’s descendants sparked newfound respect for Yosef’s family among the Egyptians. When the Torah describes the funeral procession journeying
to Ya’akov’s burial, the Egyptian dignitaries are listed first, followed by the Jewish members of the entourage. However, on their return, the sequence is reversed: the Jewish participants are mentioned first, and only afterward are the Egyptian officials noted. The Midrash observes that upon witnessing the reverence extended to Yosef’s family in the Land of Israel, the Egyptians themselves began to hold the Jews in higher regard.
Is this phenomenon also repeating itself in our time? Have Israel’s accomplishments radiated outward, elevating the standing of the Jewish people across the globe? The answer to this question is complex. For some, our return to Israel has provoked hostility, irrational accusations, and deep-seated hatred.
Yet, the situation is neither as bleak nor as one-sided as we sometimes perceive. Many nations are inspired by Israel’s achievements, and the prestige of the Jewish people has undoubtedly been elevated by what has transpired in our homeland.
Jewish redemption is destined to transform the entire world. It does not unfold in isolation or within a political vacuum. Our return to the Land is both shaped by and intertwined with the condition of Jews across the globe. In turn, our triumphs in Israel ripple outward, reshaping perceptions of the Jewish people far beyond our borders. Redemption is never confined or contained; it is a force that breaks boundaries, intertwining our destiny with the broader currents of history and humanity.
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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INSIGHTS
A Living Legacy
1 MELACHIM 2:1-12
When David’s life was drawing to a close, he instructed his son Solomon as follows:
This week’s Haftorah begins with the words: “תומל דוד ימי וברקיו״, “David’s days drew near to die”. There appears to be an obvious connection to the Parsha - in Parshas Vayechi we read Yaakov’s last will and testament and the Haftorah provides us with a description of David’s last will and testament. What messages can we learn from the final instructions of Yaakov and David to their children?
The Abarbanel observes that the text emphasizes "the days of David" instead of simply stating that David was old or dying. He notes that this language underscores the distinction between a person’s finite physical
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days and the eternal nature of their soul. While the body’s strength diminishes with time and a person’s days are limited, the soul endures beyond the grave, unbound by the constraints of time and space. David, fully aware of his nearing end, chose this moment to issue instructions to his son, Shlomo.
The gravity of the dying person’s words, explains the Abarbanel, is profound. The final instructions of a parent, particularly at the moment of passing, hold a unique authority, compelling the next generation to act upon them with devotion and seriousness. The words are binding, not only because of their content but because they emanate from the sacred moment of transition from life to eternity.
David’s final instructions to Shlomo, therefore, were not mere practical guidance but an eternal transmission of spiritual and ethical values. He emphasized the importance of walking in Hashem’s ways, fulfilling the divine covenant, and ensuring the stability of the monarchy rooted in righteousness and justice. This moment encapsulates the essence of Jewish leadership: transmitting not only laws and traditions but the profound wisdom and responsibility to live a life of service to Hashem and His people.
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The Abarbanel’s insights invite us to consider how we pass our own values to the next generation. While it is natural to focus on legacy during life's final chapters, the Abarbanel suggests a deeper lesson: we should not wait for moments of weakness or illness to share our most profound truths. Rather, like David, we should seize moments of strength and clarity to convey our beliefs, ensuring they are not diminished by physical frailty or emotional distress.
The Haftorah and Parsha together remind us that the legacy of a life well-lived is measured not only by achievements but by the ability to transmit purpose and vision to those who will carry on the journey. It challenges us to ask ourselves: What will our "final words" be, and how can we ensure that our lives, like those of Yaakov and David, leave an indelible impact on future generations?
REBBETZIN ZEMIRA OZAROWSKI
DIRECTOR OF OU ISRAEL WOMEN’S DIVISION
From Efraim and Menashe to Our Own Homes: Role Modeling Emunah
Last year, after a week of being sick with the flu, my four-year-old daughter turned to me and asked, “Mommy, why did Hashem want me to be sick?” At first, I was taken aback by the question, unsure of how to respond. But a moment later, I felt an overwhelming sense of pride. Here was a child, only four years old, who without hesitation, instinctively understood that everything she experiences comes from Hashem. It was a deep recognition that many adults still struggle to internalize. Somehow, at such a young age, she had absorbed a profound awareness of Hashem’s presence in her life.
In Parshat Vayechi, Yaakov blesses Efraim and Menashe, declaring that from that moment on, all future generations will bless their children to be like them: ,לארשי
The obvious question is: What was so special about Efraim and Menashe that, even thousands of years later, we still bless our children every Friday night to be davka like them?
Many explanations have been offered to answer this question, but let’s focus on one. Although the Torah doesn't provide many details about Efraim and Menashe, one thing
is abundantly clear from the pshat: they didn’t fight. The book of Bereishit is filled with stories of sibling rivalry, jealousy, and conflict — from Kayin and Hevel, to Yaakov and Esav, to Yosef and his brothers. But when Efraim is placed before his older brother Menashe, Menashe says nothing. He doesn’t protest, doesn’t argue, and doesn’t feel slighted. Why? What made Menashe so different? I believe the answer lies in the home where Menashe was raised. His father, Yosef, was the paradigm model of recognizing Hashem’s hand in every situation. When Yosef was thrown into jail and encountered the butler and baker, he immediately told them that it was Hashem who holds the answers to all dreams. When Paroh asked him to interpret his dream, Yosef answered: “
” — “It is not me, but Hashem who will provide the answer.” Throughout his highs and lows, Yosef never lost sight of the fact that his success was due to Hashem’s will. But perhaps the most significant moment comes when Yosef is reunited with his brothers. Fearing his wrath for the wrongs they had done to him, Yosef responds with remarkable grace: “
לאה” — “Hashem sent me ahead of you to preserve life….it is not you that sent me here but rather Hashem”. Yosef’s message is clear: the events that transpired — the suffering, the separation, even the pain — were all part of Hashem’s plan.
Yosef’s unwavering Emunah, his ability to see Hashem’s hand in every event, undoubtedly influenced his children. Rabbi Yaakov Kaminetzky explains that the role of parents in Chinuch extends beyond mere instruction; it is also about being עיפשמ, the ability to influence through action. He says that עיפשמ is from the root עופיש – slant. The way that parents act, talk and behave automatically flows down to their children.
Efraim and Menashe grew up hearing their father constantly recognize Hashem in every aspect of life. From the very start, even their names — Efraim (which means “Hashem has made me fruitful”) and Menashe (which means “Hashem has made me forget my troubles”) — were expressions of Hashem’s influence on Yosef’s life. So, when Menashe found himself in a difficult situation — watching his younger brother receive the blessing which was rightfully his — he knew, without hesitation, that it was part of Hashem’s plan. He may not have understood why, but he knew that Hashem was running the show. There was no need to complain, this is how things were meant to be.
This principle of role-modeling is essential in parenting. Much of parenting involves modeling behaviors and attitudes for children to absorb. Most of the messages that we convey to our children are not by what we say but by what we do. Without even trying, we are sending hundreds of messages to our children every
day by the way we speak and act. Children observe how we respond to life’s challenges, how we express gratitude, how we recognize Hashem’s role in our lives. These actions shape their understanding of the world.
This is true in all areas of parenting, but especially in giving over concepts of Emunah. The Midrash teach us (Sifri) “
” - that from the moment a child begins to speak, we should begin teaching them Torah. But what does that mean in practical terms? It’s not about teaching a toddler the intricacies of Halacha or Gemara. Rather, it’s about speaking to them in the language of Emunah, in a language of Hashem-awareness. From a young age, they should hear things like: “Hashem helped us find a parking spot,” or “Hashem made your boo-boo better.” The Shla explains the words in Gemara Shabbat (122b) אתוקני
to mean
- Whatever a person acquires in childhood remains with them for the rest of their lives.” The way we speak about Hashem, and the way we bring Hashem into our daily lives, becomes embedded in our children's hearts and minds.
This is why we bless our children to be like Menashe and Efraim. What better blessing could there be than to have children who, from the earliest stages of their lives, imbibe together with their formula and baby food, deep beliefs of Emuna and a recognition of Hashem’s presence in the world?
Does the Torah support choosing a vegetarian lifestyle?
Many major rabbininc authorities throughout the ages argued that the practice of vegetarianism does not align with a Torah lifestyle.
It is therefore striking to find out about Rav Kook’s unique and bold position on this issue. He asserted that the Torah’s permission to eat meat was only a temporary concession. In one of his most revolutionary essays, Rav Kook enumerates multiple examples from the Torah itself which he believes promotes the elevated practice of refraining from meat eating:
1. God instructs Adam and Eve in the Garden that they eat only from the vegetation. This represents the highest moral standard. Only after the flood, with a diminishing of man’s ethical heights is there a concession granted to allow for the consumption of animal meat. (A Vision of Vegetarianism and Peace, sec. 6,32)
2. “After all the desire of your soul (taa’ve nafshecha) you may eat meat” (Devarim 12:20).
Rav Kook takes note of the word taa’ve, which means desire. This term is commonly used in the Torah as a pejorative. Thus, a hinted reproach is embedded in this verse. Meat eating should be curtailed or refrained from completely. (Ibid, sec. 4)
3. Along with permission to eat meat,
Judaism mandates many laws and restrictions concerning the slaughter of animals and preparation of meat, which make up the bulk of kosher laws. Rav Kook explained that there is a veiled reprimand implied by these elaborate regulations. The extensive halachic mandates in the context of meat are meant to raise the consciousness of the Jewish people, to get us to think about what we are eating and how we are eating, with the aim of eventually leading us back to God’s initial vegetarian regimen. (“Fragments of Light” in Ben Zion Bokser, trans. Abraham Isaac Kook (New York, Paulist Press, 1978), pp. 316-321) “GO! YOU WERE CREATED FOR THIS PURPOSE”
The Talmud (Baba Metziah 85b) relays a surprising story that must be explored in the context of sensitivity to animals.
For thirteen years, Rabbi Yehuda HaNasi, the famed redactor of the Mishna, suffered from terrible pain. The Talmud traces his suffering to the following incident:
A calf was once led to slaughter. Sensing what was about to take place, the animal fled to Rabbi Yehuda. It hung its head on the corner of his garments and wept. The rabbi told the calf, “Go! You were created for this purpose.”
It was decreed in Heaven: since Rabbi Yehuda failed to show compassion to the calf, the Rabbi should suffer from afflictions.
Rabbi Yehuda was only healed many years later, when he convinced his maidservant not to harm small rodents she discovered in the house.
Why was the Rabbi punished so severely for showing insensitivity to the calf?
Rav Kook wrote: “It demonstrates an overall moral deficiency in our humanity when we are unable to maintain the proper and lofty emotion - [a natural aversion] to taking the life of a living creature for our needs and pleasures.” (Quoted in R. Morrison, ravkooktorah.org Shemini, based on Afikim BaNegev, chapter 6)
The Talmud is teaching a lesson about the absolute need for sensitivity toward animals. Although meat eating is sanctioned by the Torah we must not ever lose a feeling of sympathy and concern for all living beings.
YEARNING FOR THE FUTURE ERA
The Rambam is renowned for offering a rationale and meaning for the mitzvot. In his classic work Moreh Nevuchim he often argues that the institution of many of the mitzvot were intended to wean the Jewish people away from the idolatrous practices of the day.
Interestingly, Rav Kook also felt that offering taamei hamitzvot (a rationale for God's commands) was essential in order to present to every Jew insights that could enrich their Judaism and develop a deeper connection to their observance.
However, in contrast to the Rambam, who focused on the past, Rav Kook framed the meaning of mitzvot on their relevance for the future.
In the context of the mitzvot related to meat eating he understood that the Torah intent is to prod man to ascend toward higher ethical ground, culminating with man ceasing
completely to dine on meat. At the end of days humanity will return to the lofty state of the Garden of Eden. This ambition is articulated in the vision of the prophets. The words of Isaiah are well known: “The cow will graze with the bear, their young will lie down together; and the lion will eat straw like cattle…They will neither harm nor destroy in all of My holy mount” (Isaaiah 11:6-9). Just as men will cease exploiting one another, the predatory instinct will be removed from the animal kingdom, and creatures will no longer kill one another to live.
ANIMAL SACRIFICES IN THE THIRD TEMPLE?
Some claim that Rav Kook believed that animal sacrifices will not be reinstituted when the third Temple is rebuilt. This notion is based on one sentence in his commentary to the siddur. Commenting on the “Yehi Ratzon” at the end of the Shemonah Esrei, “v’arvah laHashem minchat Yehuda v’Yerushalayim kimei olam uch’shanim kadmoniyot - then shall the offering of Judah and Jerualem be pleasant to the Lord as in the days of old and as in the ancient years” (Malachi 3:4; first line of the haftorah for Shabbat Hagadol). Rav Kook wrote: “In the future, the abundance of knowledge will spread and penetrate even animals…and the sacrifices, which will then be from grain, will be pleasing to God as in days of old in yesteryear [when there were animal sacrifices] …” (Olat Reiyah, vol. 1, p. 292).
This has led some to claim that Rav Kook believed that there will only be vegetarian sacrifices in the Third Beit Hamikdash.
RAV KOOK'S PERSONAL PRACTICE
While Rav Kook ate a small amount of chicken on Shabbat as a symbolic reminder that the Messianic Age had not yet arrived,
his diet was primarily vegetarian, and he felt that vegetarianism represented a Jewish ideal. It should be noted that one of his leading disciples, Rabbi David Cohen, the “Nazir,” was a devout vegetarian with his master’s blessing. Indeed, it was the Nazir himself who compiled and edited Rav Kook’s “Vision of Vegetarianism and Peace,” based on two earlier essays, which delineated Rav Kook’s unique position on this intriguing subject matter. (Judaism and Vegetarianism, Richard Schwartz, jewish veg.org)
It is noteworthy that according to Rabbi Bezalel Naor, a leading authority of Rav Kook’s thought, Rav Kook did not approve of his son, Rav Zvi Yehuda’s youthful desire to become a vegetarian, objecting that one is obliged to eat at least a modicum of meat in these times. (Ibid., p. 3).
This appears to be consistent with Rav Kook’s personal custom to eat some meat or chicken every so often.
Rav Kook was concerned that we proceed properly towards elevating our ethical concerns.
He wrote: “If pious treatment of animals becomes a public norm and desire within society before the correct time, it will bring with it many necessary evils. For example, we may encounter many cruel people who would hurt and slaughter human beings without mercy. When their moral conscience comes to overwhelm them with guilt, they will pacify it with their righteous behavior towards animals” (Spiritual Revolution of Rav Kook, Ari Zev Schwartz, p.193).
Apparently, Rav Kook is advocating that we move in the direction of a vegetarian lifestyle, however, we can only adopt it fully when we achieve mastery and perfection in our ethical
behavior towards our fellow man.
HIS SINGULAR STANCE AND SENSITIVITY
As we have demonstrated above Rav Kook’s unique stance on this question was based on multiple considerations. Rav Kook understood multiple Torah verses and halachic dictates to be implying the advantage of a vegetarian diet. However, for Rav Kook, there is another issue that lies at the heart of this captivating topic. The following story will illustrate the idea:
“Once when Rav Kook was walking in the fields, lost deep in thought, his young student, Reb Aryeh Levin, who was with him plucked a leaf off a branch. Rav Kook was visibly shaken by this act, and turning to his young companion he said gently, “Believe me when I tell you, I never simply pluck a leaf or blade of grass or any living thing, unless I have to.” He explained further, “Every part of the vegetable world is singing a song and breathing forth a secret of the divine mystery of Creation.” For the first time the young student understood what it means to show compassion to all creatures.” (A Tzaddik In Our Time, Raz, p.108)
Rav Kook was a person brimming with an immeasurable love for the world around him. He saw Godliness and wonder in all of creation. At his core, he found it to be unseemly for a person to wantonly benefit from a world which is filled with the Divine sparks. In a word, Rav Kook asks us to imagine a world where we can thrive without the need to kill animals.
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.
ASK THE RABBI SERVICE
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RAV DANIEL MANN
Rav Daniel Mann
“Cooked” and Sweetened Wine for Kiddush
Question: Some reputable kosher wines claim to be kosher for Kiddush because they are not mevushal (cooked), but some of them have added sugar. How can it be fit since it is not ra’uy lamizbeach (fit for nesachim (libations))? Also, is wine with sugar excluded from problems of stam yeinam (= styn; a nonJew touching the wine)?
Answer: The gemara (Bava Batra 97a-b) indeed says that only wine that is fit (b’di’eved suffices) for nesachim is valid for Kiddush and discusses various cases, but not yayin mevushal (=yymv). Another gemara (Avoda Zara 30a) says that a non-Jew’s touching of yymv does not make it forbidden, and this is likely because it is not fit for nesachim. Rashi (Shut 88) rules that yymv does not count as wine to the extent that its beracha is Shehakol. Tosafot (Bava Batra 97a) understands Rashi’s rationale as being because the cooking makes it deteriorate, but derives from a Yerushalmi that yymv is wine and is valid even for Pesach’s arba’ah kosot. The Rambam (Shabbat 29:14) disqualifies yymv for Kiddush because it is not fit for nesachim. The Shulchan Aruch (Orach Chayim 272:8) cites both opinions, but prefers the lenient
one. The Rama (ad loc.) supports the lenient opinion if one does not have uncooked wine of equal quality. Concerning the beracha, we clearly rule that it is Borei Pri Hagafen (Shulchan Aruch, OC 202:1).
We can understand why you want to be machmir to avoid yymv for Kiddush. However, most people are not machmir, and it is worthwhile to respect that and understand the likely rationale. For one, nowadays “yymv” usually means pasteurized (lower temperature than what we would normally consider cooking). Poskim dispute whether pasteurization is considered yymv. Regarding styn, the Shulchan Aruch (Yoreh Deah 123:3) is somewhat lenient on the degree of cooking (see Yabia Omer VIII, YD 15), and Rav Moshe Feinstein is lenient if it reaches 175° F; Rav SZ Auerbach is stringent regarding styn on pasteurized wine (Minchat Shlomo I:25). Stringency regarding styn indicates leniency regarding Kiddush. Furthermore, the reason that a lot of kosher wine is yymv is that it is difficult for the public to ensure that they will not have styn problems, sometimes with little warning. Therefore, for a shul or a family to have a policy of using yymv makes enough sense to be at least as important as using it because of its superior taste (see Rama above).
Adding in sugar is equivalent to the classical
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits.
poskim’s discussion of adding honey. While the Rambam (ibid.) is confident about yymv being a problem for Kiddush, he is equivocal about wine with added honey. This likely has to do with the addition being done to improve the taste or that is a minority of the wine. Apparently, even Rashi would agree that we would follow the majority and make Borei Pri Hagafen (see Rama, OC 202:1). So in some ways, if one wants to be machmir but has a choice between yymv and sweetened wine, the latter could be preferable (Kitzvei Harim 51). This is strengthened by the likelihood that one bought the sweetened wine because he prefers the taste. If sweetened non-yymv has a problem of styn (see below), yymv could have at least one advantage, as discussed above. Does added sugar remove the problem of styn? There are some grounds to claim that the styn leniency of yymv does not apply to sweetened wine (see Rosh, Avoda Zara 2:13). However, the Rambam (Ma’achalot Assurot 11:10) equates the two in this regard based on fitness for nesachim. The Shulchan Aruch
(YD 123:4) rules that sweet additives remove the problem of styn if it changes the taste. It is very unclear how to figure out whether a wine qualifies for this leniency. In practice, while many kosher wines write on the label that is yymv, to indicate no styn, I have never seen a hechsher that wrote that is sweet enough to remove styn. We would not recommend making assumptions on these grounds unless it is a drink that has so many additives that it does not come across as a normal wine.
Having a dispute?
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Meeting the Family
Dina asks: What is the right stage of the relationship to meet the families?
Aleeza answers: Meeting the families is a significant step in any relationship and can look different depending on your level of religious observance and personal values. Let’s explore this from a few perspectives, honoring the diverse ways different Jewish communities approach dating.
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For more religious singles, meeting the families often happens sooner rather than later. In these circles, dating is highly intentional and family involvement is central to the process. In the beginning of dating or after a few dates, once both parties feel there is potential compatibility, families are brought into the picture. This allows the couple to benefit from their parents’ wisdom and perspective early on. Family involvement isn’t just a formality—it’s a crucial way to align with shared values and traditions. For many, meeting the family ensures a sense of accountability and support, helping the couple stay on track as they discern their future together.
For moderately religious singles, the timing might depend on the norms of your specific community. Some communities encourage meeting the family after the couple has spent time getting to know each other and feels comfortable moving toward a serious commitment. This can range from a few weeks to a few months of dating, depending on the cultural or communal norms. If you’re unsure, consider how others in your social circle approach this. Is family involvement expected early in the dating process on your side or their side, or is it seen as a step reserved for significant milestones? When in doubt, seek guidance from a trusted mentor, friend, or family member who understands your unique background and values.
For less religious or secular singles, meeting the family usually happens later, often when the relationship is becoming serious or
nearing engagement. This approach allows the couple to focus on building a strong foundation first. If you’re in this category, timing is essential—too early might feel rushed, but waiting too long could give the impression of hesitation or uncertainty. Introducing families thoughtfully shows your intention to integrate both lives and can set the stage for future harmony.
The goal in every case is to approach this step with purpose. Meeting the family is more than a milestone—it’s about fostering trust, respect, and connection with the people who matter to your partner. Choose a timing that aligns with your values, community norms, and the natural flow of your relationship. While family dynamics vary, the universal desire for meaningful connection remains the same.
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THE DAILY PORTION
THE DAILY PORTION
BY SIVAN RAHAV-MEIR
BY SIVAN RAHAV-MEIR
International Bible Quiz Champions Speak
They Took Away His Freedom, But Not His Faith
International Bible Quiz Champions Speak
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
that moment to make a commitment to keep Shabbat. What could he do in captivity on Shabbat anyway? Well, every day at 5 o'clock in the afternoon there was a power outage and they were given flashlights in order to be able to see in the dark. Omer decided to keep Shabbat by not turning on his flashlight on Shabbat.
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
The Kesher Yehudi organization is in touch with dozens of families of hostages and organizes Shabbatot for them. They spent last Shabbat together at a Jerusalem hotel. Before Shabbat, Shelley Shem Tov, mother of Omer, addressed the participants:
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
“Omer is still in captivity although his friend Itay who had been kidnapped with him was released earlier on. Itay told us that on Friday night he and Omer took salt from a bag of pretzels, filled a bottle cap with a little bit of grape juice they happened to have, put napkins on their heads, and made Kiddush. That was the moment when they felt closest to home.
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
"I want to tell you that this makes me so proud of my son! They took away his freedom, but not his faith. I know that it’s this faith that keeps him going and protects him. And I am also certain that when he returns, he will say that he felt the power of the prayers and the mitzvot that we did on his behalf!”
You will not hear about this on the news, but I think this is the headline in heaven.
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
"Itay also said that Omer was inspired in
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
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Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
The Israel Calendar is an online platform showcasing virtual and in-person English-speaking programming throughout the country. All events posted on the calendar are designed for Olim seeking to connect with like-minded Anglos while benefiting from English-oriented events.
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RABBI YOSSI GOLDIN
GUEST DVAR TORAH
Parenting from the Parsha: “Blessing our Children, Seeing Our Children as Blessings”
Many commentaries point out that Sefer Bereishit describes the creation of the Jewish people as individuals and as a family, whereas Sefer Shemot is the story of the creation of Am Yisrael as a nation. That being the case, as we conclude Sefer Bereishit- and as the era of the Avot and their families comes to a close- we could expect this final Parsha to contain important lessons regarding the Jewish family.
The main theme coursing throughout most of the parsha is that of brachot, of blessings- specifically those of a parent to his children/grandchildren. The parsha’s central section describes the unique brachot that Yaacov gives to each of his sons. Earlier on, in the beginning of the parsha, the Torah describes Yaacov’s encounter with Yosef’s sons, Menashe and Ephraim, and the special brachot he bestows upon them as well. Appropriately, one of these brachot that Yaacov gives his grandchildren encapsulates Jewish continuity- as he proclaims that through Menashe and Ephraim, Am Yisrael will bless their children. This is the source for the minhag that many families have for the father (and in some families, the mother, as well) to bless each of their children every
Friday night, quoting this pasuk from the parsha, as well as the pesukim from Birkat Kohanim.
Many of us have fond memories of this minhag growing up in our parents’ home, and have continued the custom as parents. But I would like to gain a greater appreciation for this idea. Why is it so important that a parent bless his children- to the extent that it is the dominant theme of the final parsha in Sefer Bereishit, and then established as a minhag for generations?
Perhaps we can suggest that the opportunity to bless our children each week carries tremendous depth and meaning, on a few levels. Firstly, it enables us to connect to our tradition and Mesorah. As we give the same blessing to our children each Friday night that Yaacov Avinu gave to his grandchildren, and the same bracha that Jews have given to their children for thousands of years, we tap into Jewish tradition across the ages. While the Torah and its mitzvot are eternal, the customs of the Jewish people have understandably shifted over the ages. There are, therefore, very few minhagim that we can say have been kept throughout the ages, dating back to the times of the Avot. To tap into that legacy,
continue it, and carry it forward, is a unique opportunity and privilege.
But these weekly brachot are so much more than that. They are an opportunity for us to speak to each of our children individually, and where we have their complete attention, even if only for one or two minutes. It’s an opportunity for us to look them in the eye and share words of blessing- and through those words, let them know how precious they are to us. The weekly bracha thereby has the potential to be a moment of shared closeness that rarely materializes otherwise in our busy lives, but which is so important for both parents and children.
And perhaps most importantly, through these brachot, we remind ourselves that, not only are our children the subject of our blessings, but they are also our blessings themselves. The realities and stresses of life can often cause us to lose our perspectiveand once a week, as we bless and kiss our children, we remind ourselves, and relay to our children, the true blessing that they are in our lives.
There is therefore no more appropriate time for these brachot than Friday evening. As Shabbos enters and we take time to reflect on all that we have- there is no better time to recognize the blessings that are our children.
Shabbat Shalom!
Rav Yossi Goldin is the Director of Young Israel in Israel, runs the Shuls Department at World Mizrachi, and is the Israel Immersion Program Coordinator and Placement Advisor at YU/RIETS Israel. He currently lives in Shaalvim with his wife and family. He can be reached at yossigoldin@gmail.com
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RABBI REUVEN TARAGIN
DEAN OF OVERSEAS STUDENTS AT YESHIVAT HAKOTEL AND EDUCATIONAL DIRECTOR OF THE WORLD MIZRACHI MOVEMENT
Asarah B’Tevet 5785: The Significance of Siege
SAME SUFFERING; SAME SINS
Four days each year, we fast to mourn for the Beit HaMikdash and commemorate the Churban. Though the Churban occurred almost two millennia ago, we continue fasting because its impact continues to this day. The Rambam1 explains that the Churban persists because we continue committing the sins that caused the initial Churban. We continue suffering the same fate because we keep making the same mistakes.
“Any generation in which the Beit HaMikdash is not rebuilt, it is as if it were destroyed in that generation.”2 The Beit HaMikdash has not yet been rebuilt because we are guilty of the very sins that destroyed it.
ASARAH B’TEVET: MORE THAN A “MINOR” FAST
Many of us are surprised to be fasting on a Friday. We do so because we are careful to always fast on precisely the tenth day of Tevet — no matter on which day of the week it falls.3 We would even fast on Shabbat if the
1. Taanit 5:1
2. Yerushalmi, Yoma 5a.
3. See Ritva, Rosh Hashanah 18b, Minchat Chinuch (301:1), and Chiddushei Rav Chaim (Brisk) Rosh Hashanah 18b, who explain that, as opposed to other fasts which are connected to a month as a whole, Asarah B’Tevet is connected to the specific day of the month.
tenth fell out on that day.4 In this way, Asarah B’Tevet has the same status as Yom Kippur. They (as opposed to even Tishah B’Av) are the only two fasts we observe even on Friday or Shabbat.
Why do we treat Asarah B’Tevet this way? Why do we view fasting on the precise day the siege began as more important than doing so on the day the Beit HaMikdash was actually destroyed?
THE BEGINNING/DECISION
Rav Yonatan Eibeshitz,5 the Bnei Yissachar,6 and the Chatam Sofer7 link Asarah B’Tevet’s uniqueness to its having been the beginning of the process of the Churban. This beginning is significant because it was the moment Hashem decided to destroy the Beit HaMikdash and exile the Jewish People. Though the actual Churban and exile occurred many months after the tenth of Tevet, they were mere implications of the fateful decision Hashem made on that day.
The true significance of the siege of Yerushalayim lies in what it reflected about Hashem’s relationship with us. By cutting the
4. Beit Yosef O”C 650:3 from the Avudraham based upon Yechezkel 24:1–2.
Jewish People off from the world, Hashem displayed His separation from us as well. Hashem taught this idea by instructing Yechezkel to hold an iron pan next to a model of Yerushalayim when the siege began on Asarah B’Tevet.8 The Gemara9 infers from this act that, after the Churban, a “mechitzah shel barzel” (iron partition) separates the Jewish People from Hashem. The Churban of the Beit HaMikdash and actual exile occurred later on, but the partition was already in place from Asarah B’Tevet — the day Hashem distanced Himself from us.10
This is why the Asarah B’Tevet fast is always observed on precisely the tenth of Tevet and no later — it is critical to mark the moment Hashem made this fateful decision. Often, we notice the severity of a decision only once we see its implications. Asarah B’Tevet teaches us to consider decisions and dangers while there is still time to change course. It highlights the siege’s more profound spiritual significance — Hashem’s decision to distance Himself from us.
TODAY’S SIEGES
In the spirit of the Rambam’s words, Asarah B’Tevet is a time to focus on the siege we continue experiencing today. Indeed, the State of Israel and the Jewish People continue to be besieged — on two levels.
Physically, Israel has been surrounded by an Iranian-supported “ring of fire” committed to our destruction. We have faced Hamas in the southwest, Hezbollah in the north, Syria in the northwest, and the Houthis and Iran
8. Yechezkel 4:3.
9. Berachot 32b.
10. See the Midrash Tanchuma. which asserts that the Jewish People deserved to be exiled already on Asarah B’tevet. Hashem delayed their exile to the summer so they wouldn’t have to travel during the harsh winter.
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Though, over the past months, Hashem has helped us reduce this physical siege, Israel and Jews around the world have faced an additional virulent siege consisting of demonization, delegitimization, divestment, and sanction. In the eighty years since the Holocaust, Jews began to feel more welcome in countries across the world. After the Oslo Accords and even more so after the Abraham Accords, the State of Israel came to feel more like a nation among nations.
All this changed dramatically over the past year and a half. Though we were the victim of a massive barbaric terrorist attack, most of the world’s nations sympathize with the barbarians and their supporters and condemn us for defending ourselves. As we fight the Charvot Barzel (Iron Swords) war for our very survival, governments, universities,
and organizations around the world call for divestment from the isolation of the State of Israel. A mere eighty years after the Holocaust, the Jewish People are once again alone and besieged.
Why are we constantly under siege? What is the solution?
THE DEEPER EXPLANATION
The Asarah B’Tevet commemoration of past sieges offers the answer. As we saw, Hashem taught Yechezkel the deeper significance of the siege. Hashem cut us off from the world to show us that He, too, distanced Himself from us. Today, too, we are attacked and besieged by other nations because we have not repaired our relationship with Hashem; we have not yet fixed the sins that fractured our relationship with Him and thus caused the Churban and subsequent suffering.
Physical and political sieges are the results of spiritual separation. They are a continuation of the ancient pre-Churban siege and are due to and reflective of Hashem’s separation from us. We are forced to fight the war and endure the sieges of Charvot Barzel because of the mechitzah shel barzel erected almost two millennia ago.
Though Hashem has facilitated our return to our land, He expects us to return to Him as well. Until we do, He continues to facilitate our isolation and besiegement to remind us how far we still are from Him.
THIS YEAR’S DECISION
The Chatam Sofer11 adds that each year, Hashem convenes the heavenly court on Asarah B’Tevet to decide whether the Beit HaMikdash will be rebuilt this year. On the day he made the initial decision to destroy, 11. Derashot HaChatam Sofer, Derashah L’zayin Adar.
He revisits and reconsiders.
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
On Asarah B’Tevet this year, let’s give Hashem good reason to end our suffering by seeking to transcend the mechitzah shel barzel. Let’s strengthen our relationship with Hashem so the millennia-long siege and associated Jewish suffering can finally come to an end through the building of the Beit HaMikdash speedily in our days.
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, can be purchased at rabbireuventaragin.com
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.
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7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity is interested the Jewish length. echoes tions woman and began father’s that his icant the
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When Avraham addresses the people of Cheit, trying to “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and This seems to be a contradiction. If one is a stranger than is no longer a stranger. What did Avraham mean?
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The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) this tense situation in order to, both, state his truth and be said, on the one hand, “I am a Resident’ due to G-d’s promise need your agreement to purchase a plot. In other words, Avraham “strangers”, while they understood him as saying that “they”
The peace was kept, and Avraham remained true to his
In Parshat Vayechi we read about the blessings Yaakov Avinu gave his sons before he passed away. One of the more interesting blessings is the one he gave Yehudah. The Parsha states: “וילגר
(Bereishis 'י ,ט"מ).
An interesting thought on this is the difference between the words "טבש" and "קקוחמ". Rashi and Onkelos teach us that the word Shevet refers to kingship and the word Mechokek refers to the Sanhedrin, the Prophets, and Chazal. Herein lies a deep message in the required balance in the leadership of Am Yisrael – the symbiosis between political leadership and spiritual leadership.
On the one hand, we need the practical and powerful leadership of the Shevet, on the other hand, we need the moral and spiritual compass of the Mechokek. Only once the two aspects work in harmony can a well-balanced leadership exist.
In our time, this message is more relevant than ever. Every one of us in our personal lives needs to find a way to combine the Shevet – the actionable and pragmatic, and the Mechokek – the moral and spiritual side. The challenge is to find the right balance between the two, in a way that helps us live a healthy and harmonic lifestyle.
Shabbat Shalom!
ELYON FRIEDMAN
10TH GRADE, EFRAT WHAT IS A TRUE BLESSING?
In this week’s Torah portion, Yaakov blesses his sons:
Chazal say that Yaakov sought to reveal the future to his sons, but we do not find that he does so. Instead, he blesses each tribe. So why didn’t Yaakov reveal the future? Chazal answered that God hid this knowledge from him because He did not want the future to be revealed.
Another idea can be suggested. When Yaakov blessed his sons, he identified each one’s unique traits and talents; and in doing so, he blessed them to act according to their talent. Being like a lion is a great quality, but if the tribe of Issachar were to receive that blessing, it wouldn’t truly be a blessing. Leadership, like that of a lion, is less suited to Issachar, whose strength lies in carrying the yoke of Torah. That is Issachar’s true blessing. Likewise, Jacob recognized the uniqueness of each tribe and blessed them accordingly.
From this, we can learn that Yaakov did, in fact, reveal the future to his sons—but not in the sense we initially thought, as revealing the timing of redemption. Instead, he revealed the future path each tribe was destined to follow.
attribute of Emet, truth in Yaakov. And above all, G-d valued their commitment to passing on these valued attributes to their descendants. That is why He ‘chose us from all the nations.’
We learn from this that when a person chooses the path that is uniquely suited to them, they can truly be called blessed and will succeed in their journey. However, if someone chooses to follow another’s path and ignores their inner voice, this will not bring blessing — quite the opposite.
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Our chosenness has nothing to do with high intelligence. It has to do with Midot, character traits. At the end of the day, this is what we are all about. The central challenge to us is working on our personal Midot. The Vilna Gaon said that the reason we are here in this world is to improve a Midah, which we have thus far not perfected. Therefore, we must always work on this, for if we do not improve our Midot while we are here, what is the purpose of life? We must instill this concept in our children and grandchildren that bringing home a Report Card with all “A’s” on academic subjects will bring them a reward but getting all “A’s” on the Midot side will bring even a greater reward.
In loving memory of Yoni’s wife Tziporah a"h, a true Eishes Chayil, always full of chessed, kindness and laughter, and brought life and strength to so many people, that she touched! She was like Aron, who loved peace and pursued peace.
This Dvar Torah is dedicated in loving memory of Yita bat Shlomo, Rav Aharon Ziegler’s mother whose yahrzeit is on Shavuot.
Yoni thanks Hashem for having the opportunity of having Tziporah in his life, to learn of her caring, patience and happiness, to overcome her challenges. May Tziporah's Neshama be a light onto the world, in a time of darkness, and may her Neshama shine to Gan Eden. Yoni misses Tziporah with tears in his eyes, as Hashem gave him a gift, a crown jewel, now he returns her to Hashem. With thanks and Toda. Love, Yoni
Torah Tidbits extends a mazal tov to Rav Ziegler on his upcoming book of Torah Derashot, “The Sapphire Bricks of Torah”
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A group of women have been maintaining a list of injured soldiers to daven for. There are hundreds of soldiers on the list, so we have been sending people lists of names to daven for so that all the soldiers' names are mentioned in people's tfilot (the default is 10 names, but you can ask for however many you want).
If you are interested in signing up for names, send an email to: tehillim4soldiers@gmail.com together with your name and the number of soldiers' names you want to daven for. You will get automatic updates when there are changes to your list.
Tizku l'mitzvot and besorot tovot!
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