OU Israel Center Torah Tidbits - Parshat Vayigash 5785
Grief and Resilience
Rabbi Moshe Hauer Page 8
Resilience and Renewal in the Golan Heights
Sivan Rahav-Meir Page 68
"The
Aliya-by-Aliya
Rabbi
Grief:
Rabbi
Rabbi
Probing
Rabbi
Consistency
Rav Kook: Shabbat’s Splendor
Rabbi Aaron Goldscheider
Pronunciation of Shehakol
Aleeza Ben Shalom - Shagririm Balev
Rabbi Gideon Weitzman
Resilience and Renewal in the Golan Heights
Sivan Rahav-Meir
The Precious Value of Brotherhood
Rabbi Jeffrey Bienenfeld
The Y-Files Comic
NCSY - Torah 4 Teens by Teens
Noah Roffe // Gershy Schwartz
IMPORTANT REMINDERS
KIDDUSH LEVANA:
3 Days After Molad:
3 Tevet/ Thurs. night Jan. 2
7 Days After Molad:
8 Tevet/ Tues. night Jan. 7
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.
Photographed by Leah Yerushalmi in Jerusalem
On midday during the Ten Days of Repentance (in the month of Tishrei), the letter “Alef” hovers midway on the wall while the letters “A” and “Alif” wait their turns below. During daylight hours the three letters gravitate along the walls, ceiling and floor of Micha Ullman’s “Letters of Light” sculpture aside the new Israel National Library building.
CANDLE LIGHTING
AND HAVDALA TIMES
AND HAVDALA TIMES
OTHER Z'MANIM
JERUSALEM
JERUSALEM
Ranges 11 days Wednesday - Shabbat
Ranges 11 days Wed–Shabbat
Aza Area (Netivot, Sderot et al)
Yerushalayim/Maale Adumim 5:37 4:36 5:32 4:31
Beit Shemesh/RBS
Alon Shvut
Raanana/Tel Mond/Herzliya/K.Saba
Modiin/Chashmonaim
Be’er Sheva
Petach Tikva
Ginot Shomron
Haifa / Zichron
Gush Shiloh
Tel Aviv / Givat Shmuel
Zeev
/ Kiryat Arba
Tzfat / Bikat HaYarden
Rabbeinu Tam (Jerusalem): Vayigash - 6:05PM • Vayechi - 6:11PM
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
All Times According to MyZmanim (20 mins before Sunset in most Cities; 40 mins in Yerushalyim and Petach Tikva; 30 mins in Tzfat and Haifa)
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Daf Yomi: Sanhedrin 18
DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN EXECUTIVE DIRECTOR, OU ISRAEL ABERMAN@OUISRAEL.ORG
Rabbi Avi Berman Executive Director, OU Israel
Chanukah is a holiday filled with parties. Everyone, from work to friends to relatives, seems to be hosting a Chanukah party on one of the nights of Chanukah. Some people might forget that while these parties are important, and it’s good to be festive and happy on Chanukah (especially this year) these parties are not the essence of Chanukah. After all, the root of the word “Chanukah” is “chinuch,” education. Chanukah is about teaching and passing along a message of the themes of Chanukah.
Take the concept of pirsumei nisa , of
In memory of our beloved father, grandfather and great grandfather
WECHSLER
publicizing the miracle of Chanukah. Some people light at their window facing the public. My family and I light outside our house, which provides a tremendous chinuch opportunity. We put on our jackets to go outside in the cold, sometimes even the rain. Then our entire family huddles together to light the Chanukah menorah and place it quickly in the glass box before it goes out. For those who light inside, there’s no missing the fact that the Chanukah menorah faces the window to the public. We are asked to light them at a time when most people would be walking on the street, but also when it is dark out, so they shine even brighter in the dark night. Wherever you light, everyone then sings Hanerot Halalu and Maoz Tzur together.
Al Hanisim is sung during the holiday meals, enhancing chinuch during the chag. To me, the dreidel is one of the most important transmitters of this message. We have a chance to sit with our children on the floor, play a fun game, and talk about how on the dreidel it says (if you’re in Israel), “Nes gadol hayah po,” a great miracle happened here. We tell them that this is the place, the country, the Land, where Hashem’s miracles occurred for our ancestors. Whether you live “close to the action” in Modiin, or anywhere else in Israel, you’re in the Land where great things happened to us in our history, in the Land that HaKadosh Baruch Hu promised us and the Maccabees fought for. In the Diaspora, we can point to the dreidel that says, “Nes gadol hayah sham,” a great miracle happened
there, and educate our children about the Land of our forefathers and the miracles of Chanukah.
This is the essence of chinuch. Chinuch is passing to our children, our nieces and nephews, our students and friends, the message that was passed down to us by our parents, grandparents and teachers. What is that message? It’s a message of a mission, of a valuable culture we refuse to give up or let fall away. On Chanukah, our physical lives were not threatened by the Greek Hellenists. They tried to destroy our faith, our religion, our way of life, and make us adopt a foreign culture; their primary goal was to destroy our souls. The message we teach our children, and the world, on Chanukah is that we will never change our Jewish heritage, our Jewish essence - the Torah. We share with the next generation the positive influence Am Yisrael has on the entire world and all of humanity, and we must fight to survive any attempts to remove this way of life from the Jewish people.
that automates bingo sheets and saves her a lot of time. So we did that, and she added a lot of color to the printed sheets and made them really beautiful. She was so happy to go
I had a beautiful experience this past Chanukah. My nine year old daughter Moriah came over to me a few days before Chanukah and said, “Abba, my teacher said we’re having a Chanukah party. Can you help me put together a game for our class to play?”
I agreed to help her, but before I knew it, she was sitting at the table and drawing on all sorts of papers with lines, and putting in words. Before I even said anything, she already had reams of paper prepared. Finally, I asked her what she was doing. She said she was making bingo sheets for her class. I showed her that we can put the Chanukah related words she thought of into a website
In loving memory of Miriam Korenstein a”h
Manfred Korenstein
Both greatly missed by their family and all who knew them.
May the learning from this issue of
to class with her bingo game ready.
When she came home that day, my wife and I saw how proud she was of the game she put together for her class. We suggested she make another bingo game for her cousins who were coming over Motzei Shabbat for a Chanukah party. She was so enthusiastic to do it again! At the party, she happily led the bingo game, tracking who won and where everyone was up to, and having her brother and grandmother read out the words from the hat for everyone.
I was blown away. She really took charge. She came up with the concept of the game, she thought of all the words, and she ran the game for all of her cousins, many of whom are much older than she is. She tracked the winners and gave out prizes. I said to myself at that moment, “What greater chinuch could we have when our children take the lead, where they create Chanukah-themed games and unite a family together, or friends in a class together, with a common purpose?”
We are seeing our youth showing an unprec edented amount of responsibility and leader ship. Young men and women in the IDF taking charge in the army. We are seeing the younger generation take leadership roles in their com munities. They know, and are passing the message to their friends and neighbors, how important the Jewish mission is, how much Israel means to the world. They are rolling up their sleeves and volunteering and helping out, babysitting for women whose spouses have been called up to milluim, cooking meals for people in need, and on and on.
dreidel. Let us continue these messages of chinuch into the cold winter here in Israel and around the world, and continue to instill in our next generation a deep love for Judaism and the Torah, in good health and tremendous happiness.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman
Executive Director, OU Israel aberman@ouisrael.org
AIR CONDITIONING best quality
This chesed mentality, these convictions, are ignited at unique times during the year, like at this time of Chanukah. They start with chinuch. They start with a simple spin of the
Honoring the memory of Malka Chana Roth ד”יה 1985-2001, killed in the Sbarro bombing.
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Grief and Resilience
Resilience is essential to the Jewish experience. As a nation, we have endured unparalleled tragedy and setbacks, yet - like the righteous man described in the proverb – even if we may fall seven times, we get back up. Yosef personified this quality, cast away repeatedly but always rising again.
Key to his resilience was his readiness to act on every opportunity to make things better. Yosef correctly understood that the butler’s impending release was the pathway to gaining his own freedom, even though he should not have placed his trust in the butler. Similarly when a bit of liberation came, he turned Pharaoh’s dreams into a sketch of his own future role. He may have grieved, but he would not be paralyzed by that grief. To quote one of our own modern-day heroines, Hadas Lewenstern, “ani almana; ani lo miskeina, I am a widow but I am not helpless.”
The Imrei Emes of Ger and Rav Aharon Belzer were two of the great Chasidic masters who had survived the Holocaust. When they saw each other for the first time after the Holocaust in Eretz Yisrael in 1947, they broke down in tears.
After their emotions subsided, Rav Aharon Belzer asked the Imrei Emes about a Rashi in our parsha. When Yosef and Binyamin
were reunited, the verse states, “he fell on the necks of Binyamin his brother and he wept, and Binyamin wept on his neck.” Rashi shares a midrashic interpretation to explain why the Torah refers to Binyamin’s neck in the plural: Yosef wept over the destruction of the two Batei Mikdash that would be located in the tribal portion of Binyamin. Binyamin, on the other hand, cried over just the one destruction of Mishkan Shiloh, the Temple which for more than 300 years was in Shiloh within the portion of Yosef. Asked the Belzer Rebbe, why did each of them cry over what would happen in the other’s portion rather than cry over what happened in their own?
Rav Aharon Belzer was trying to understand not only the reactions of Yosef and Binyamin of long ago, but also his own actions and those of the Gerrer Rebbe. Why did they cry so intensely over each other but could not express the same emotions over their own losses and pain?
The Imrei Emes responded that over somebody else's losses, over the task of rebuilding that lies ahead of them, we cry. Over one's own losses, one doesn't cry, one is moved to act, acknowledging the loss and then starting the work of rebuilding. That is key to our resilience.
Condolences to Avinoam Rosenzweig and family on the passing of his mother
SUSAN a”h
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 parsha begins in the middle of the story. Yosef has just told Yehuda and all the brothers that Binyamin, the thief, will become a slave to Yosef. All the others are free to leave.
Our Parsha begins with Yehuda’s long and impassioned plea to Yosef to allow Binyamin to return home, while Yehuda will assume his place as a slave. Yosef is overcome. He orders all to leave. And tells his brothers, “I am Yosef”. He instructs them to bring Yaakov. Paro sends the brothers home with wagons to bring Yaakov and the rest of the family. Yaakov reunites with Yosef. The entire family settles in Goshen. Yaakov meets Paro. The famine gets worse. Yosef acquired all of Egypt for Paro.
1ST ALIYA (44:18-30)
Yehuda pleads with Yosef: this is our father’s dear child. While you asked us to bring him here, we told you that leaving his father would break our father’s heart. When we needed to buy food, our father told us that if anything happened to Binyamin, he would descend to the depths. And now, if I return to my father without the boy, and his soul is bound to his….
The aliya ends suspended in air. Yaakov and Binyamin, their souls are bound… There could be no better way to convey the drama; ending the aliya with their bound souls.
Yehuda earns leadership by this dramatic moment. He is assuming responsibility. He hasn’t said it yet, but he will in the next aliya
– he will do anything to ensure Binyamin’s return home. His entire argument is one of concern for his father. His father will die of a broken heart, losing the only 2 sons from his dear wife.
Now, while Yehuda is the only actor in this aliya and while his actions are heroic and of powerful substance, there is a silent actor; Yosef. Let’s place ourselves in Yosef’s shoes. Yehuda’s words are familiar to us, because we know the whole story until here. We were there when the brothers returned home, we heard the interactions with Yaakov, his anguish at the thought of Binyamin leaving. Yosef knows nothing of this. Everything that happened after he was thrown in the pit is a blank to him. Is my father alive? What did he know about what happened to me? Why didn’t he come seeking me? What happened when I never returned home? Was my father pained? Did he miss me? We know Yaakov was inconsolable when the brothers brought the bloody coat. But Yosef doesn’t know.
Yehuda’s speech to Yosef is like drawing open the curtain – Yosef is now privy to what his father thought happened to him, how much his father loves Binyamin, who is like a replacement of Yosef to Yaakov. Dramatic is the moment when Yosef tells the brothers who he is; but this moment for Yosef is equally so. It is a glimpse into the home of his father, a home he has known nothing of for 22 years. This is the first time he hears that his father was heartbroken at what he thought was Yosef’s death. He didn’t seek me
because he thought I was dead.
While we all like to ask why Yosef didn’t call home, Yosef wonders why Yaakov never called him. How could a father not try everything to find his son? Well, Yosef now finds out why; because Yaakov thought Yosef was dead. For Yosef, this changes everything. What relief and joy to now hear that he was not abandoned by his father after all.
2ND ALIYA
(44:31-45:7)
Yehuda continues: I guaranteed Binyamin’s return. I will not be able to bear seeing Yaakov’s pain. I will stay in his stead as a slave. Yosef cannot bear this any longer. He orders all the others out. Alone with his brothers he states: I am Yosef your brother. Is our father still alive? The brothers are dumbstruck. He reassures them that his sale to Egypt was G-d’s plan in order to save the family through this famine.
What did Yehuda say that Yosef could no longer bear? The commentators read this in the context of Yosef’s intent throughout this story. Why did he accuse the brothers of being spies? And demand they bring Binyamin? And plant his goblet in Binyamin’s bag? It would seem he is trying to recreate the scene of the crime. They sold Yosef as a slave. Would they sell Binyamin as a slave again; or have they repented? Yehuda’s offer to stay in Binyamin’s stead is a victory, teshuva. It could be understood entirely differently. We know that Yaakov loved Yosef. With Yosef’s disappearance, that love for Yosef is now transferred to his brother, Binyanim. Binyamin is Yosef’s replacement in the family. With Yosef gone, Binyamin assumes his place. When Yehuda relates how much Yaakov loves Binyamin, Yosef is not hearing Binyamin, he is hearing Yosef. Binyamin is
a substitute Yosef to Yaakov. Yaakov’s love of Binyamin is really his love of Yosef in Yosef’s absence. Yosef, hearing of his father’s love for him is overcome. He needs to not only hear, but to see his father. And that is what he tells his brothers.
3RD ALIYA (45:8-18)
Yosef continues: G-d has sent me to be a master in Egypt. Quick, go tell our father that Yosef is a ruler in Egypt. And to come. You will settle in Goshen. Tell our father, bring our father. He hugs and kisses Binyamin, hugs and kisses the brothers. Paro hears and is pleased. He helps facilitate Yaakov’s journey.
Yosef is called Yosef Hatzadik not just because he withstood the advances of Potiphar’s wife. He mentions G-d 4 times. He speaks of G-d and he believes all his travails are G-d’s plan. He overlooks his personal travails by peering into the Divine. His ascent to rule in Egypt is not him; it is G-d’s plan. He does not deny his powerful position, but views himself as but a pawn in the Divine Hand to help his family survive.
4TH ALIYA (45:19-27)
Paro gives wagons to bring Yaakov. Yosef gives his brothers food and clothing; to his father, animals laden with provisions. The brothers tell Yaakov that Yosef is alive, ruler in Egypt. His heart skips a beat. Yaakov’s spirit revives.
Why does Yosef give his brothers clothes? And why, if Yaakov is to come quickly to Egypt, why send him animals laden with food?
The brothers took Yosef’s coat; Yosef gives the brothers clothes, a form of forgiveness. And the dreams. Yosef dreamt of sheaves of wheat bowing to him. And of the stars bowing
to him. Agriculture and power. Yosef sends word to Yaakov; I am the ruler. And look at the agricultural bounty. The dreams came true. But not in the Land of Israel. In the land of Egypt.
5TH ALIYA (45:28-46:27)
Yaakov offers offerings in Beer Sheva. G-d calls to him; Yaakov, Yaakov. And he says, Hineni. Don’t be afraid. I will go down with you and I will bring you back up. The entire family descends. The Torah lists the genealogy of the family; the 70 souls who came to Egypt.
In this simple aliya everything changes. The twists and turns of the story of the brothers is now seen in wide angle; the camera moves from close up, to a wide lens. Yaakov is thinking Jewish history. Avraham was told his children will be slaves in a foreign land for 400 years. Yaakov, while anxious to see Yosef, is nervous about moving his entire family to Egypt. Will they ever return? Is he complicit in abandoning the promise that the Jews will live in the Land of Israel?
G-d calls him with that phrase that rings of drama: Yaakov, Yaakov. Hineni. G-d reassures him; I will bring you back.
And in the next paragraph, the genealogy begins and ends with the same phrase: these are the Bnei Yisrael that came to Egypt. Jewish history now leaves the Land of Israel. And will not return for the entire rest of the Torah. Yaakov was justified in his fear. This is the moment of exile of the Jewish people from the Land of Israel. The entire rest of the Torah is the story of exile; journeying to the Land, but falling short of entering it.
6TH ALIYA (46:28-47:10)
Yaakov and Yosef reunite, with hugs and tears. Yosef plans
carefully with the brothers. They are to tell Paro they are shepherds. They will settle in Goshen. Paro agrees to what Yosef has planned. Yaakov blesses Paro.
The dramatic reunion is 2 verses. Somewhat anticlimactic. Yosef successfully arranges for his family to be preserved; both materially and by remaining together and away from the Egyptians.
Oh, what a bitter irony. Because we know what comes next. The Torah has moved on from the story of Yosef and his brothers and his father. The Torah is now describing the story of the Exodus from Egypt. You know how the Exodus story began? Yosef moved his whole family to Egypt. He settled them successfully; perhaps too successfully?
7TH ALIYA (47:11-27)
Yosef supports his family. The food in Egypt becomes scarce; all is precarious. Yosef acquires gold, livestock and land for Paro. Save the land of the priests. The people become slaves to Paro. Yaakov and the family dwell in Goshen, take root there and prosper.
The irony continues. Yosef creates a hugely powerful Paro; money, livestock, food stores, slaves. Control over all of Egypt. What irony; Yosef has created the two ingredients for the first chapter of the Egypt story; a hugely powerful Paro. And the entire Jewish people in Egypt. Remember Yosef Hatzadik, so called because he saw G-d’s plan. As he told his brothers, “G-d has placed me here to save you in the time of famine.” Well, Yosef was wrong. He only saw what happened to him, but could not see the impending slavery of the people in Egypt. The real story is that G-d has placed me here to bring you all to Egypt, to solidify the power of Paro. Which will result
in the entire Jewish people being enslaved. And leaving Egypt amidst signs and wonders. Yosef is a pawn. But in a much bigger story; the story of enslavement and ultimately, the Exodus from Egypt
.
HAFTORAH VAYIGASH
YECHEZKEL 37:15-28
This week’s haftorah highlights the unification of the kingdoms of Yehudah and Yosef that will ultimately transpire in the Messianic Era. This theme clearly echoes the beginning of this week’s parsha: “And Yehuda approached Yosef.”
The great prophet Yechezkel shares a communication he received from God in which he was instructed to take two sticks and write on one, “For Yehuda and the children of Israel his companions” and on the other, “For Yosef, the stick of Ephraim and all the house, his companions.” After doing so he was then told to put the two sticks near one another - and the Almighty fused them together into a single stick.
God explains the meaning of the symbolic gesture. These sticks represent the warring kingdoms within the House of Israel. The fusing of the sticks represent the merging of the kingdoms that will transpire during the Messianic Era. The Mashiach, a descendant of David, will arrive and lead the unified people of Israel.
The haftorah ends with a promise from Hashem that “they shall dwell on the Land that I have given to My servant, to Yaakov, wherein your father lives; amd they shall dwell upon it, they and their children and their children's children, forever and My servant David shall be their prince forever.”
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11th of 54 sedras. 11th of 12 in Bereishit. Written on 178.07 lines (ranks 34th).
Vayigash is composed of 3 parshiyot, all closed, one VERY closed. Actually, Vayigash has only 2.89 parshiyot; it ends after 34 pesukim of a 38-pasuk parsha; Vayigash is the only sedra that does not end with a parsha break. (This shows up in a printed Chumash by there not being a PEI-PEI-PEI or SAMACH-SAMACH-SAMACH between Vayigash and Vayechi.)
106 pesukim - ranks 28th; tied with Toldot and Bo. It is much smaller than Bo, a bit larger than Toldot 1480 words (30th); 5680 letters (29th).
9th (of 12) in Bereshit in all 3 categories.
1558 words - ranks 24th. MITZVOT
No mitzvot are counted from Vayigash One of 17 sedras without mitzvot.
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
Grief: Remembrance and Growth
October 7, 2023, Shabbat Shemini Atzeret and Simchat Torah, was a horrible day for the thousands of victims, for the State of Israel, and for the Jewish people all over the world. The immediate reaction to that tragic day took many forms, since the events were indescribable even for the most articulate and fair-minded observers.
Given the extent of the horrors of that day, we are at a loss for how to react. The fact that the ensuing battle continues, hostages are still held captive, soldiers continue to be killed, the number of wounded mounts daily, and antisemitism infects the entire planet, words
May the Torah learning from this week’s issue of Torah Tidbits be
our parents
Channah Ehrenreich a”h on her 30th Yahrtzeit תבט ׳ג and
Yosef Chaim Ehrenreich z”l on his 51st Yahrtzeit תבט
Malka (Marlene) & Irving Boxer
Elkie & Zvi Peretz
Mona & Jonathan Goldstein
Their children and grandchildren
to deal with our emotions fail us, and we grope ineffectively for an adequate language to express our pain, our disillusionment, and, yes, our despair.
I have recently forced myself to read some of the reactions to the catastrophe written by journalists, government leaders, rabbis, and “ordinary” people of diverse persuasions. I’ve been hoping to find common threads in these reactions, phrases that can at least stimulate constructive thought.
I hope to put several of these common threads into my writing but will focus in this column on just one such phrase that is recurrent, frightening, and full of implications for our future. That one phrase, which appears repeatedly in almost exactly similar words, reads as follows:
“The worst such event since the Holocaust!”
As those of you who are familiar with my lectures, sermons, and writings are aware, I am obsessed with the Holocaust. I have a personal collection of books on the Holocaust which numbers several hundred volumes, and I have read most of them cover to cover. I have interviewed, formally and informally, numerous survivors of the Holocaust and have led many trips to Eastern Europe, visiting death camps and desecrated cemeteries. I have many questions, and few answers, to what the
saintly Slonimer Rebbe, of blessed memory, author of Nesivot Shalom, termed the greatest tragedy in world history, bar none.
One of those many questions is, “When did the Holocaust begin?”
Was it with the rise of Hitler to power? Was it the Nazis’ decision to systematically eradicate every Jew from the face of the earth? Or was it something much earlier?
Was it World War I, which decimated many Jewish communities, and left the infrastruc ture of hundreds of shtetlach in ruins? Or can it be traced to some of the dark and primitive antecedents of the German culture? Could it have begun with the pogroms in Czarist Russia, or perhaps in the massacres of 16481649? Or as far back as the Crusades? Or further still?
Not an easy question to answer. But a more difficult question to answer is this: “When did the Holocaust end?” With the defeat of the Nazis and the end of World War II? But what about the pogrom in the Polish town of Kielce in 1947, two full years after the war, which drove out of Poland a community of Jewish survivors who had hoped to recover and rebuild their pre-war community? I possess a scrap from a Sefer Torah that was recovered from the assault on the synagogue there, which I retain as a graphic reminder of the persistence of the Holocaust. The text of that fragment of parchment begins with the words “Thou shalt not murder,” from the version of the Ten Commandments in Deuteronomy.
October 7th reformulates my question from “When did the Holocaust end?” to “When will the Holocaust end?” Or even to a much more troubling question, “Will the Holocaust ever end?”
There is another question which is less speculative than the two I just mentioned. It can at least lead to action on our part. That is the question, “What can we do, in practical, do-able terms, in reaction to ‘holocausts’ of the distant and recent past?” For a fascinating and challenging answer, I turn to a passage in the Midrash Tanchuma on a verse in this week’s Torah portion, Vayigash (Genesis 44:18-47:27).
The passage describes the first conversation that Yosef had with his younger brother Binyamin. It reads:
“Yosef asked Binyamin, ‘Are you married?’ Binyamin responds, ‘Yes!’ Yosef: ‘Do you have children?’ Binyamin: ‘Yes, ten!’ Yosef: ‘What are their names?’ Binyamin: ‘Bela, Becher, Ashbel, Gera, Naaman, Achi, Rosh, Mupim, Chupim, and Ord.’ Yosef: ‘Who ever heard such strange names?!’ Binyamin: ‘I named all
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of them for my older brother: Bela, for he was swallowed (bala) by aliens; Becher, for he was the first born (bechor) to our mother; Ashbel, for he was held captive (nishbeh); Gera, for he was a stranger (ger) in a foreign land; Naaman, because he was so pleasant (naim); Achi, for he was my brother (ach), son of my mother; Rosh, because he was my superior (rosh); Mupim, for he was so handsome (yafeh); Chupim, for he did not see my wedding canopy (chupah), nor did I see his; and Ord, for he descended (yarad) into exile, and had a rosy (vered) complexion, and from the time he disappeared, our father came down (yarad) from his bed and slept on the floor, and, moreover, when we get together as a family, all my father’s children sit with their brothers while I sit alone with my eyes shedding tears.”
Note Binyamin’s poignant reaction to his own personal “holocaust.” His world was destroyed by Yosef’s unknown fate. He chooses to give his children names that preserve his recollection of his brother and refresh his anguish constantly. Every interaction with his ten sons provokes details of his long-gone brother. Like his father, Yaakov, he refuses to be consoled. He is desperately lonely and weeps copiously in solitude.
And yet, he looks ahead to the future with hope. His ten children represent an assured future, the prospect of a better time. His perspective is on the future, as is the perspective of every parent, and most definitely of every parent of ten children!
Binyamin is a model of appropriate grief. He understands that, however paradoxical, grief must contain two components: sincere and lasting sadness, coupled with personal growth associated with acceptance of reality and the courage to march forward to a better future.
I close with an interaction I was once privileged to have with a true Chassidic sage, now long deceased. I asked him why certain sectors of the Orthodox community do not recognize a Yom HaShoah, a Memorial Day for the Holocaust. He responded that such fixed public memorials stimulate remembrance, which is important and which we Chassidim do daily, especially by naming our children after those lost in the Holocaust. Every newborn helps us remember.
But, he wisely added, our goal must be to retain, recover, and restore as much as possible of what was lost. That can only be done in a growth-oriented atmosphere with optimism and hope, confidence and simcha. Such an atmosphere is absent on funereal memorial days.
To return to the moment: we must grieve for the victims of Simchat Torah 5784 and for all the painful losses we have experienced in the wake of that terrible day. But we must change courageously, constructively, confidently, and b’simchah. We must motivate ourselves to grow, as individuals, as a nation, and with the conviction that Grief has two components: Remembrance and Growth.
Binyamin was the youngest of the ten tribes. But I’ve come to believe that the Beit HaMikdash, the Holy Temple, was situated in Binyamin’s territory so that just as the Temple is our spiritual center, so do we have a lot to learn from this “baby brother” and the names of his ten children!
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RABBI DR. AKIVA TATZ
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
May the learning of these Divrei Torah be
HaRav Ya'akov Zvi ben David Arieh zt"l
Three Steps for Mankind
In his introduction to the Rabbinical Council of America’s version of the Artscroll Siddur, Rabbi Saul Berman has a lovely essay on the opening word of today’s parsha, Vayigash, “And he drew close.” Because the work is not widely available outside America, I summarise the essay here.
It is our custom to take three steps forward before beginning the Amidah, the “standing prayer.” These steps symbolise a formal approach to the Divine presence. It is as if we had been ushered into the innermost chamber of the palace, and we “draw close” to present our petition to the supreme King of kings.
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R. Eleazar ben Judah (c.1165-c.1230), author of the Sefer Rokeach, made the fascinating suggestion that these three steps correspond to the three times in the Hebrew Bible where the word vayigash, “and he drew close,” is used in connection with prayer.
The first is the moment when Abraham hears of God’s intention to destroy Sodom and Gemorah and the cities of the plain. “Abraham approached [vayigash] and said: Will You sweep away the righteous with the wicked? . . . Shall the Judge of all the earth not do justice?” (Gen. 18:23-25).
The second occurs in today’s Parsha. Joseph’s silver goblet has been found in Benjamin’s sack, just as he intended. Joseph – whose true identity is still unknown to the brothers – says that Benjamin will now be held as his slave. The others may go free. Judah, having given Jacob his personal guarantee of Benjamin’s safe return, now pleads for his brother’s release. “Then Judah drew close [vayigash] to him and said: Please, my lord, let your servant speak a word to my lord” (Gen. 44:18).
The third appears in the great confrontation at Mount Carmel between the Prophet Elijah and the 450 false prophets of Baal.
Elijah proposes a test. Let each side prepare a sacrifice and call on the name of their deity. The one that sends fire is the true God. The 450 prophets do so. They prepare the sacrifice and ask Baal to send fire. Nothing happens. They cry all day, shouting, gyrating, lacerating themselves and working themselves into a frenzy but no fire comes. Then “Elijah stepped forward [vayigash] and prayed: O Lord, God of Abraham, Isaac, and Israel, let it be known today that You are God in Israel and that I am Your servant and have done all these things at Your command.” Fire descends, and the people fall to the ground, saying: “The Lord, He is God. The Lord, He is God” (I Kings 18). We recite this sentence seven times at the climax of Neilah on Yom Kippur.
Three approaches, three prayers, but very different from one another. Abraham prays for justice. Judah prays for mercy. Elijah prays for God to reveal Himself.
Abraham prays on behalf of strangers –the people of the plain. They are, we know, wicked. The Torah told us this long before, when Lot first separated from Abraham to make his home in Sodom (Gen. 13:13). Yet Abraham is concerned with their fate. He pleads in their defence. Abraham speaks out of the covenant of human solidarity.
Judah pleads with Joseph for the sake of his brother Benjamin and his father Jacob who he knows will not be able to bear the loss of yet another beloved son. He speaks on behalf of the family and its integrity, the bonds of emotion that bind those who share a common ancestry.
Elijah speaks to God, as it were, for the sake of God. He wants the people to renounce idolatry and return to their ancestral faith – to
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the one true God who rescued them from Egypt and took them to Himself in love. His primary concern is for God’s sovereignty over the people. Later, when God reveals Himself on Mount Horeb, Elijah says, “I have been very zealous for the Lord God Almighty.” He speaks for the honour of God Himself.
Their respective stances, too, are different. Abraham, in the course of his prayer, calls himself “nothing but dust and ashes.” Judah describes himself as a “servant” in the presence of a ruler. Elijah describes himself as a prophet, “I am the only one of the Lord’s prophets left.” Abraham represents our sense of awe in the presence of infinity, Judah our humility in the face of majesty, Elijah the grandeur and dignity of those who are bearers of the Divine word.
There are echoes of these encounters in the first three paragraphs of the Amidah. The first is about the patriarchs. God “remembers the good deeds of the fathers.” This reminds us of Abraham’s prayer.
The second is about Gevurah, God’s governance of the universe, “supporting the fallen, healing the sick, setting free the bound and keeping faith with those who lie in the dust.” When we recite it, we are like Judah standing before Joseph, a servant or subject in the presence of sovereignty and power.
The third is about Kedushat Hashem, “the holiness of God’s name,” meaning the acknowledgement of God by human beings. When an act makes people conscious of God’s existence, we call it a Kiddush Hashem. That is precisely what Elijah sought to do, and succeeded in doing, on Mount Carmel.
These three prayers – each an historic moment in the unfolding of the human spirit towards God – together represent the
full spectrum of emotions and concerns we bring to the act of prayer. Each is introduced by the word vayigash, “and he approached, drew close, stepped forward.” As we take three steps forward at the start of each prayer, we are thereby retracing the footsteps of three giants of the spirit, Abraham, Judah, and Elijah, re-enacting their great encounters with God.
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
Two That Merge Into One
The primary theme of our parasha, that of the reunification of Yosef and his brothers, was affected by Yehuda’s plea to Yosef, a moving soliloquy that opens our Torah reading. In a similar vein, the navi Yechezkel prophesies of the eventual rapprochement of the two kingdoms of Yosef, (or “Ephrayim”) and Yehuda, through Hashem’s miracle of uniting the two branches into one. And, just as the peaceful reunion of the brothers allowed for the eventual redemption from Egyptian oppression, so would the reunification of the divided kingdoms bring to the redemption from the oppression of the exile.
Beneath it all, however, remains the underlying question: Why was there such a division between Yehudah and Yosef -both that of the brothers and that of the kingdoms? Why did this rupture, one that began as a simple familial divide, eventually became a national fracture that continued for centuries (even until today)?
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A day before I started to write this essay, I began to consider various thoughts about this week’s haftarah that I would share with the readers - some fresh approaches to the text that might be seen as illuminating or, perhaps, even, innovative, so that it would interest the public. I set aside my efforts for a time to relax and read a (relatively) new book written by Rabbi Doron Perez, the Executive Chairman of the Mizrachi World Movement, and well-known public speaker. As fate(?) would have it, I opened to the chapter that addressed this very question. In it, Rabbi Perez shares the approach of Rav Avraham Yitzchak Kook, zt”l, the first Chief Rabbi of Eretz Yisrael, an approach that presents an impactive and essential lesson for us today.
The monarchy of ancient Israel survived only over the reigns of but three monarchs before it divided into two separate states, Yehuda and Yosef [Ephrayim]. Rav Kook explained that the Northern Kingdom of Yosef was more idolatrous in nature and synonymous with the mores of the pagan world, while the Southern Kingdom of Yehudah was more religious and spiritual-centered, as it was centered around the Beit HaMikdash in Yerushalayim. Hashem regarded the need for reconciliation and reunification, as portrayed in the haftarah. Rav Kook saw the two states as body and soul, political state and spiritual society, and, therefore, the message of Yechezkel was that these contrasting forces had to become complementary ones, working together.
In the Chief Rabbi’s eulogy of Theodore
Herzl of July, 1904 (he was then the Chief Rabbi of Haifa), he concedes that, ultimately, the divine forces must take the lead, because our devout mission is the raison d’etre of the Jewish nation. Nonetheless, his essential message to the masses who gathered on that day, was that a future Jewish State must include the national and cosmopolitan goals that involve scientific expertise and political experience, but, with that, it must also embrace the spiritual aspect, requiring religious educators, Torah study and Rabbinic guidance. In short, Rav Kook was calling for both the supporters of Yosef and the followers of Yehudah to act in consonance, with a realization that each can contribute to the other. Upon completing the remarkable essay of Rabbi Perez, I was struck by how essential Rav Kook’s message is for our own generation. The words he shared over a century ago must echo in our ears even today for it is of extreme importance to our very survival as a strong, independent nation. The endless attacks between the different segments of our society do no more than exacerbate and intensify our divisions and, even worse, discourage discourse, understanding and, of course, unity.
The simple truth is that the two branches cannot survive without the other. Hashem had Yechezkel take two branches to teach that which should be obvious: that the two must merge into the one.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-l ibrary
Rabbi Shalom
RABBI SHALOM ROSNER Consistency Has Its Limits
As the saga between Yosef and his brothers unfolds, one significant aspect is the manner in which Yosef treats his brothers once they appear in Mitzrayim. To the reader, Yosef seems to irrationally torment his brothers and mysteriously conceals his identity. It all becomes clear once Yosef reveals his identity to them. His master plan was to get his brothers to achieve teshuva. To get them to rehabilitate, to regain their sense of dignity and to purge themselves from shame.
The brothers sinned by hating and endangering the life of their half-brother Yosef. To counter that act, Yosef devises a plan so that the brothers prove to themselves that they would now defend their other half-brother Binyamin. Yosef’s dream of the sun, moon and stars bowing down to him may now be fulfilled as his father arrives in Mitzrayim.
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Yosef ingeniously was able to achieve these goals, through his consistent behavior.
Yet, Chazal take issue with some of his actions. By giving Binyamin a double portion, was he acting in a manner that would likely cause jealousy? After all the brothers are only human. Was arresting Shimon too cruel an act? Did demanding they surrender Binyamin to remain as a slave for having “stolen” a royal goblet, cause the brothers too much grief? It resulted in them tearing their clothes in agony. True Yosef’s actions were consistent with his master plan, but perhaps he was too consistent, and should have been more flexible, sensitive and humane at times.
Rabbi Norman Lamm in Drashot L’Dorot claims that Yosef was consistent to a fault. He states: “when a plan is overly consistent and leaves no room for contingencies, it becomes a machine- the kind of machine that grinds up human hearts and emotions, that leads brothers to grief… and that ultimately diminishes the life of the mastermind himself.” That does not mean that one should make a virtue of inconsistency, but flexibility at times is necessary. [These are messages for us, not that they apply exactly to Yosef. After all, his case was exceptional, acting to fulfill his dreams which he understood as a prophecy, according to the Ramban.]
There are three main issues with being overly consistent.
First , it makes one inhuman. If one believes in a plan over all else, then one will force the plan to succeed at all costs, perhaps
even ignoring the needs and sensitivities of others. This might have been a slight imperfection with Yosef’s plan. He had a great plan – to get his brothers to achieve teshuva, but it caused him to lack total sympathy and compassion for them throughout the process.
Second, it is unscientific. It places too much trust in reason and to achieve consistency newly discovered facts are often overlooked. A theory that twists logic rather than revisiting the truth, is simply wrong.
Third, over consistency shows a lack of humility before God. It assumes humans have total control of their future and can avoid surprises by exercising their own wisdom. We essentially substitute our plan for His.
We had previously mentioned a thought by Rav Reisman in Parshat Bereshit (See Shalom Rav, Bereshit page 3). It seems as if God erred in creation. First God asks Adam not to eat from the Etz Hada’at and Adam does not obey His command. God commands the bark of the tree to taste like its fruit and that does not come to fruition. The sun and moon were created the same size and then the moon was made smaller. Why did all of creation not go as smoothly as one might have anticipated? Perhaps to teach us that in life, not all goes as planned. Sometimes we have to turn Plan B into Plan A.
Similarly, although it is important to have consistency, at times, one must exhibit flexibility. All does not always go as planned and we need to be able to pivot and adjust our goals so that our target is achieved. Especially during these challenging times, we need to be able to adjust so that we turn challenges into opportunities. May we learn from Yosef’s behavior and be able to adapt to changing situations without being overly rigid.
FACULTY, OU ISRAEL CENTER
Faculty, OU Israel Center
SMILES
Weathering the Storm
Finally, Yaakov Avinu receives the news that his beloved son Yosef is alive in the land of Egypt. At this pivotal moment in the history of our people, Hashem sets the paradigm of galut, the model with which generations of Am Yisrael have survived the thousands of years in exile. Hashem speaks to Yaakov Avinu, reassuring him that his children will face challenges yet they will endure. “Anochi eired imcha Mitzrayima va’Anochi a’alcha gam alo v’Yosef yasheet yado al einecha -I will go to Egypt with you, and I will also bring you back again, and Yosef will place his hands on your eyes.” (Bereisheet 46:4) These are the words that hold the core promise and our perspective as we continue to live through the galut.
May the Torah learned from this issue of Torah Tidbits be in loving memory of and
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Clearly, comments Rav Gamliel Rabinovich in Tiv HaTorah, the word “Anochi” recalls the Aseret Hadibrot that begin with same word, “Anochi Hashem Elokecha,” conveying the message that emunah, belief in the One and Only Hashem is the key to survival in galut. Yaakov Avinu’s committed faith as he descends into the Egyptian exile will be the component that will elicit his children’s redemption. It is the singular power of emunah that enables us to weather the storms, impurities and challenges of galut with our dignity intact.
The prophet Chavakuk declared, “Tzadik be’emunato yichyeh – the righteous shall live by his faith.” (Chavakuk 2:4) The Talmud (Makot 24a) teaches that this verse encompasses the entire essence of Torah, to live with confidence and conviction in Hashem’s oneness. As the Rambam states, the mitzvah of emunah is about knowing Hashem. To live with faithfulness, with the unwavering knowledge that Hashem exists in every aspect of our world and conducts it all with precision.
“Ve’Yosef yasheet yado al einecha,” these words explains the Zohar Hakadosh, are a reference to the soul of Kriyat Shema. When we cover our eyes and say Shema, we recognize our limited vision and understand that what we perceive as judgement comes from a place of love (Shutim Kol Aryeh). Yosef Hatzadik’s story is a perfect example. Only in retrospect was it apparent that his experiences were orchestrated perfectly to bring his
family down to Mitzrayim with dignity and grace, not in the chains of captivity. Hashem is encouraging Yaakov Avinu that although the exile experience looks and feels so painful and full of suffering, there is a higher order that we cannot see or comprehend.
Rav Shmuel Zucker in Illuminations explains that there is a level of darkness that is really immense light, it is only because the light is so brilliant that we are blinded from seeing its true power. Every day we can access this higher dimension of light when we cover our eyes to say Shema, realizing that everything is rooted in complete goodness. Let us work to develop our emunah, to find within ourselves the deep strength that Hashem gifted to Yaakov Avinu as he began the long journey of galut for it is with this true faith that we will be redeemed.
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 1
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.
One of the special mitzvot that pertains only to the land of Eretz Yisrael is the mitzvah of terumot and ma’asrot (tithes). There are several tithes that must be set aside from all produce grown in the Land of Israel before the remainder may be consumed. By Biblical law, two tithes are set aside and given to a Kohen, another to a Levi, another to the poor, and another is to be eaten by the owners of the fruit within the holy city of Yerushayalim.
a general description of terumot and ma’asrot and how this mitzvah is performed in the present
BASIC CONDITIONS
Terumot and ma’asrot are taken from agricultural produce including fruits, vegetables and grains that are grown in the areas halachically defined as the Holy Land of Israel. Produce that has not had terumot and ma’asrot taken is called tevel. Some basic rules regarding these laws are as follows:
1. Only produce grown in Eretz Yisrael is obligated in terumot and ma’asrot (there are certain exceptions which will be discussed in a different forum).
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).
The decree is binding regardless of the reason
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
Today, in the absence of the Beit Hamikdash (the Holy Temple) and the ability to become ritually pure, this tithing is done differently, as we shall explain below. The laws of these tithes are complex; in this article we will give
2. When performing the mitzvah, one must be aware that he/she is separating the tithes as an actual act of allocating. Taking terumot and ma’asrot is not a prayer or a request, but rather a physical act accompanied by a verbal expression of intent.
3. The obligation of terumot and ma’asrot applies only to edible produce (see Rabbi Shlomo Zalman Auerbach, Ma’adanei Eretz: Terumot, p.147)
THE SEVEN YEAR CYCLE
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
Terumot and ma’asrot are linked to the seven-year cycle which ends in the shemittah, or Sabbatical year. During the first six years of the cycle, three tithes are given: terumah gedolah, terumat ma’aser, and ma’aser rishon. A fourth tithe is variable, depending on the year of the cycle. During the first, second, fourth and fifth years, ma’aser sheni is taken;
in the third and sixth years, ma’aser ani is taken. From produce of the seventh year, the year of shemittah, no terumot and ma’asrot are taken. (It is important, however, to know that not all produce that appears on the market during the shemitah year is defined as shemittah produce, and conversely, some shemitah produce is still on the market after the end of the shemitah year, sometimes long after. For clarification, please consult a competent halachic authority.)
WHO CAN PERFORM THE MITZVAH
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.
Other examples
Both men and women are obligated and can perform the mitzvah of separating terumot and maasrot. Any child under the age of bar or bat mitzvah cannot perform the mitzvah. In the case where the child is close to bar or bat mitzvah age (11 for girls 12 for boys) and they performed the separation of terumot and ma’asrot, a rav should be consulted (see Responsa Tashbetz 2:291). A non-Jew should not perform terumot and ma’asrot on produce even if it belongs to a Jew. In the case where a non-Jew removed the tithes the ceremony should be redone although without a bracha (See Kedushat Ha’aretz 11:15).
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:
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gentiles, even if the ingredients and utensils are kosher.
The reason cited by most authorities is the risk of intermarriage.
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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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Terumot and Ma’asrot is a mitzvah that should be performed by the owner of the fruit. In industrial situations this is not always possible and the owner may make an emissary to perform the mitzvah for him. The owner should designate this in writing and in other halachic forms of appointing emissaries for mitzvot. In most cases the owners will
Our Sages prohibited food cooked by
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A person who is not the owner of tevel produce and on his or her own decides to separate terumot and ma’asrot that action is not binding since it was done without permission of the owner. In a case of ex post facto when the owner was satisfied by the separation there is no need to repeat removing the tithes (Derech Emuna 4:29).
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RABBI JUDAH
Executive Director, Camp HASC
Author of Baderech: Along the Path of Teshuva (Mosaica 2021)
Mischel EXECUTIVE DIRECTOR, CAMP HASC AUTHOR OF BADERECH: ALONG THE PATH OF TESHUVA (MOSAICA 2021)
Vayigash: To Draw Close
In the early days, before the Baal Shem Tov haKadosh had publicly revealed his identity to others, he spent time traveling the countryside meeting and strengthening Jews, baderech. One early winter’s day, passing through crossroads of a shtetl, the tzadik settled in for the night at the local kretchmer. While the wife and children of the innkeeper welcomed and went about serving the Baal Shem Tov a hot meal, he noticed the baal ha-bayis off in a corner, davening. After resting in his room for a few hours, the Baal Shem Tov returned to the dimly lit main room, where the yid was still in the same corner, davening.
The Baal Shem Tov sat down with a sefer and quietly observed the man for a long time, moved and uplifted by the man’s lengthy and deeply focussed prayers. When the man finally closed the siddur and kissed it, the Baal Shem
Tov went over to shake his hand and exchange shalom aleichem. “Reb Yid, your avodah she-balev gave me a lot of joy.” “No, no, dear Rebbe,” the man answered, shaking his head with embarrassment, “It’s not what it appears to be! I’m a simple person. The lamp in my room is broken…I should have stood out of sight in the kitchen, not out here…”
The tzadik persisted. “That’s OK! My friend, if you don’t mind, just tell me how you drew so close to the Ribbono shel Olam in your prayers.” “Please,” the innkeeper protested, “I don’t even know what you mean by that; I can barely read the words of the siddur, let alone understand them!” The Baal Shem Tov became even more fascinated. “Would you tell me your story?”
The man shrugged. “My story? What can I say? My father passed away when I was a child and I never had the opportunity to learn in cheder. All I remember is that my father would daven with this same siddur every day. And so I continue his path. The problem is, I don’t know the difference between the various tefillos. At the start of the day I begin with page one, and go as long as I can in Shacharis. Later in the day, I continue in the afternoon from where I left off, reading as much as I can in the middle of the work day. And again in the evening, like tonight, I keep reading the words until I have finished every page in the siddur.”
The Baal Shem Tov’s compassion was touched. “Perhaps I can be helpful to you! Come, let’s sit down; I’ll explain the different
parts of the siddur and show which prayers to say and when.” On small scraps of paper, the Baal Shem Tov wrote out basic instructions in simple Yiddish, inserting the papers as place markers denoting where to begin and end “Shacharis”, “Mincha”, and “Maariv”. He also marked off the Shabbos davening, Rosh Chodesh inserts and Birkas haMazon, the Grace after Meals. The innkeeper was filled with joy and gratitude; he now knew how to daven properly, with everything in its place and time.
In the morning, the Baal Shem Tov took leave of his host and continued on his way. The innkeeper, excited to daven the first ‘proper Shachris’ of his life, grabbed his siddur and hurried out to shul. No sooner had he shut the door, than a gust of wind buffeted him and blew all the slips of paper out of the siddur, scattering them in the mud. The innkeeper was overwhelmed. “Oy! What am I going to do now? How will I daven?” His wife had seen this, and she opened the door and shouted, “Quick, run and catch up with the Rebbe! He is heading back toward Mezdzibuzh!”
Siddur still in hand, he began sprinting across the countryside. Soon, he saw the Baal Shem Tov in the distance, approaching a raging river. The waters were certainly too cold, deep and tumultuous to forge them by foot. Wide-eyed, the man watched as the tzadik removed his gartel, tossed one end of the long woven belt across the water, and miraculously, as if on a bridge, walked upon it to the other side.
Running to catch up with the Rebbe, the innkeeper arrived at the edge of the river, removed his own gartel, tossed one end to the other side, and walked across it exactly as the Baal Shem Tov had done. Finally,
JERUSALEM
out of breath, he caught up to the tzadik, apologetically stopped him, and explained his desperate predicament. “Please forgive me, but could the Rebbe guide me in avodas Hashem and mark off the proper places in the siddur again?
“Sure, but wait — how did you get here so quickly? How did you cross the river?”
“Oh, right,” he said, shyly, “I…I saw what the Rebbe did. And, without thinking, I, too, took off my gartel and walked across on it.”
Placing his hand on the innkeeper’s shoulder, the Baal Shem Tov smiled broadly. “My dear, dear friend…I think it’s probably best that you continue davening your own way!”
Then Yehuda approached him.. (Bereishis 44:18)
Vayigash is a parsha about ‘drawing near’:
Vayigash eilav, “and Yehuda approached, came close” to his brother Yosef. As he reveals his true identity to his brothers, Yosef implores them to “Please come closer to me.” This moment of confrontation and reckoning is also one of reconciliation and rectification. This is a narrative that unfolds in numerous dimensions. An accused spy is pleading for justice and is attaining personal redemption; a long-alienated brother is standing before the viceroy of Egypt, speaking directly, not knowing that the viceroy already knows him very well.
Within the confusion, concealment, and distance between the brothers and Yosef, this is a basic, simple, heartfelt moment of vayigash, ‘drawing close’. After all of the suspicion, planning, strategizing and inner turbulence, this most basic movement of ‘approaching’ and speaking from the heart breaks down all of the barriers and creates a moment of connection, leading to the eventual salvation of the mishpacha and nation. And all of this is the essence of prayer, avodah shebalev, the service of the heart. Yehudah, a Yid, a Jew, draws close to the ‘King’ with absolute simplicity and innocence. Despite his great existential distance from the King, the courageous Yid speaks directly to the King, making himself, his thoughts and feelings, thoroughly known to Him.
According to the great Tosafist and Kabbalist, Rebbe Elazar Roke’ach, the three steps we take before the amidah prayer are derived from the three appearances of the word “vayigash” in these verses. When we daven, we seek to approach, to step into closeness, and to see and be seen by the Ribbono shel Olam. Professor Abraham Joshua Heschel explains:
“The purpose of prayer is to be brought to His attention, to be listened to, to be understood by Him; not to know Him, but to be known to Him. To pray is to behold life not only as a result of His power, but as a concern of His will, or to strive to make our life a Divine concern. For the ultimate aspiration of man is not to be a master, but an object of His knowledge. To live ‘in the light of His countenance’, to become a thought of God — this is the true career of man.”
Rebbe Nachman of Breslov would recount how he envied a certain Chasidishe Yid known in Breslov as “Yossele Siddur”, who had the ability to daven at length, without any ‘chochmos’ or sophistication. He would just stand before Hashem for hours, with absolute sincerity and simplicity, holding a thick, well worn siddur, pouring out his heart through all of the techinos and bakashos, supplications and requests printed in it (Chayei Moharan, 520).
While of course structure and halachos guide our formal liturgy, allowing us to ‘pray a proper Shacharis’, and laws create a framework for our good intentions and our avodah shebalev, Shabbos Vayigash serves as a ‘bookmark’, inviting us to renew our ‘approach’ toward the Ribbono Shel Olam with temimus, heartfelt simplicity and sincerity.
Di besteh chasidishe sefer iz a siddur, “The best Chasidic book is the siddur.”
- Reb Yitzchok of Amshinov, zy’a
SIMCHAT SHMUEL
BY RABBI SAM SHOR
Program Director, OU Israel Center
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
Parshat Vayigash features the climactic moment of Yosef revealing his true identity to his brothers. These two pesukim paint the picture of that great revelation, as the brothers are shocked to learn that this nobleman standing before them, is their long-lost brother.
Despite all that had transpired between Yosef and his brothers, despite the many years which have passed, Yosef reassures his brothers that he is indeed Yosef, and though he has risen to a position of influence and power, he remains acheichem -"your brother."
Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him,as they were caught off guard on account of him. Then Yosef said to his brothers, “Come forward to me.” And when they came forward, he said, “I am your brother Yosef, who you sold into Egypt..."
The Ohr HaChayim HaKadosh points out that Yosef twice told his brothers “Ani Yosef,” and the second time he added the word “acheichem,” “ your brother” (Bereisheet 45:3- 4). The Ohr HaChayim explains that Yosef repeated this phrase twice, because while the brothers were embarrassed at the fact that they had sold Yosef, they did not truly believe that this person was their brother. Therefore, Yosef addressed both concerns by telling them that he was indeed Yosef, and despite the fact that they sold him into slavery, he always loved them and would deal with them as a loving brother, and not seek any vengeance or compensation at their expense.
Inevitably within every family dynamic, both immediate families or even within the collective family of Am Yisrael, there are periods of conflict and tension within the dynamic of our families. There may even be extended periods of dissonance and distance. Yosef HaTzadik, with this one seemingly superfluous word- achechem, teaches us a profound lesson in bringing those conflicts to conclusion- by recognizing that though we may have wronged one another or even caused trauma or harm to one another, the key to reconciliation is to never lose sight of the spirit of brotherhood.
Perhaps, now more than ever, this powerful message of brotherhood and reconciliation is so incredibly relevant. The key to building a better, brighter tomorrow is the ability to let go of past claims,grudges and conflict, and embrace an era of unity,empathy and compassion for one another.
But one must ask an additional fundamental question on this entire episode. How are we to understand Yaakov Avinu's reaction to the news that indeed his beloved son is alive? After twenty-two years of suffering, as he will finally be reunited with Yosef, Yaakov seemingly is simply grateful! Rather than become
enraged or further pained by the realization that the brothers have kept so much from him for all this time, and that Yosef,despite his power and influence has remained hidden for all this time, seemingly Yaakov is not at all concerned with those details.
Rav Avraham Twerski, zy'a suggests that there is a profound and parallel message to be learned fromYaakov Avinu's reaction, that of pure faith and trust in Hashem, and that of Hakarat HaTov. His beloved son is indeed alive- despite the many years of pain, and the confusion and even anger he must have felt as the details unraveled before him, Yaakov rises above demonstrating his deep faith and appreciation to finally have been reunited with Yosef.
This beautiful insight, teaches us so much about the healing process, the ability to
move past conflict, anger and pain, to begin to appreciate and recognize the many gifts we are granted each and every day.
Yehi Ratzon, may these ideas serve as the impetus to indeed bring about an era of unity, brotherhood,healing and reconciliation to Klal Yisrael and to the entire world.
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“And Yehuda came near to him and said: Oh, my lord, let your servant speak a word in the ears of my lord, and let not your anger burn against your servant, for you are even as Pharaoh.” (44:18) What were Yehuda’s real intentions by making this protracted statement? Rashi (1040-1105) states that Yehuda “spoke to him harshly”, in a threatening fashion. However, the Malbim ((Rabbi Meir Wisser 1809- 1879, Kiev) wrote that Yehuda had a dilemma on how to convince the Viceroy of Egypt to release Binyamin. As in any court case, one can succeed through the strength of the case (justice) or plea for mercy (compassion). The litigation path through “justice” demands providing the proof and merits of one’s side. However, the second path only needs a brief request pleading for mercy.
Another distinction is that where a legal assertion can be addressed to any one of the court’s judges, a plea of mercy is pitched to the leader. Yehuda weighed in the evidence against Binyamin and determined that legally it would be too much to overcome. Therefore, Yehuda chose the path of pleading for mercy. Consequently, Yehuda’s statement is clearly understood. “Vayigash Yehuda”, Yehuda appealed directly to the leader, Yosef, to grant mercy- Please be patient and listen as your servant states one short plea (davar) for mercy. This remark was intended only to the ears of Yosef, because “you are even as Pharaoh”. You and only you have the power to grant clemency through mercy..
Shabbat Shalom
GEULAS YISRAEL
GEULAS YISRAEL
RABBI MOSHE TARAGIN
RAM YESHIVAT HAR ETZION
MAGGID SHIUR ALL PARSHA AND ALL DAF, OU.ORG
Vayigash: Yosef, the Egyptian Hero
Please continue to pray for my son
Noam Avraham ben Atara Shlomit
After years of anguish and separation, a sense of calm finally began to descend. Yosef, estranged from his family for decades, is reunited with his father and brothers in Egypt. He provided them with a sanctuary in Goshen, a space where they could preserve their traditions and live according to their values. Chazal teach that Yehuda established a yeshiva in Goshen, ensuring the uninterrupted study of Hashem’s, even though they were far from the sacred soil of the Land of Israel.
With great ingenuity, Yosef devised a plan to shield his brothers from the burden of Egyptian military service, sparing them from obligations that could have torn apart their fragile unity. Pharaoh himself extended
a hero's welcome to Yaakov, the father of the man who had single-handedly rescued Egypt from the grip of famine.
It seemed as though history's intricate design was beginning to reveal itself. The exile to Egypt was an essential chapter in the unfolding Jewish story, setting the stage for the fulfillment of Hashem’s covenant with Avraham at the Brit Bein Habetarim. The promises of inheriting the Land of Israel could not materialize without this somber and formative phase of history.
The pesukim which seem most fitting to conclude this Jewish saga depicts Yosef providing for his family:
Yosef settled his father and brothers, giving them a possession in the land of Egypt, in the choicest part of the land, in the region of Ramses, as Pharaoh had commanded. And Yosef sustained his father, his brothers, and all his father’s household with bread, according to the needs of their children"
These two pesukim capture the essence of resolution: the brothers and their father reunited under Yosef’s protective and nurturing care. Pharaoh is a willing partner in
this arrangement, offering his full support. The family is thriving in a prime region of Egypt, which has become a designated Jewish enclave. Their unity is restored, and the family is flourishing. It feels natural for the saga of Yosef in Egypt to culminate with this harmonious and hopeful note.
THE RECOVERY PLAN
Yet the Torah includes an additional section of fourteen pesukim, shifting its focus to internal Egyptian financial matters. Here is a summary of the internal events described in these pesukim:
As the famine intensified, both in Egypt and across the Land of Israel, the only viable solution was to purchase food from Yosef. This policy led to a massive influx of currency into Egypt, bolstering its status as a regional superpower. However, the famine persisted, and eventually, people ran out of money to buy food.
In response, Yosef accepted livestock as payment, sustaining the population for another year. When the famine continued unabated and the people still had no means to procure food, they proposed an extreme solution: to sell their lands and even themselves into servitude to Pharaoh in exchange for sustenance.
Yosef declined their offer of servitude but did acquire their lands in return for food. However, he implemented a visionary and equitable system. He redistributed the lands back to the people, allowing them to farm and sustain themselves while instituting a modest tax of 20% to be paid to Pharaoh’s treasury. Additionally, Yosef encouraged them to relocate from scattered rural areas to urban centers, centralizing the population and likely enhancing governance and
resource distribution.
Finally, the Torah highlights an exception to this policy: the Egyptian priests were permitted to retain ownership of their lands, reflecting their privileged status within Egyptian society. This structure became a cornerstone of Egyptian law and economic policy.
It is intriguing that the Torah devotes such detail to Yosef's internal decisions for stabilizing the Egyptian economy during the famine. Why would the Torah expend so many pesukim discussing domestic economic policies unrelated to our family or our spiritual journey? Evidently, this section carries a deeper significance, offering a profound paradigm for understanding the unfolding of Jewish history.
MORAL AND SUSTAINABLE
Yosef’s financial policies during the famine reflect two guiding principles which shine through his decisions.
Firstly, Yosef demonstrates remarkable fiscal wisdom. He delays purchasing land until no alternatives remain, hoping to avoid the concentration of land under single ownership—a practice that stifles motivation and labor. When land is finally acquired, Yosef incentivizes hard work by allowing farmers to retain 80% of their harvest, an unusually generous share for those working royal lands. Additionally, he promotes urbanization, encouraging people to move into cities where they can pool resources and support one another during times of scarcity, rather than remaining isolated and vulnerable in the countryside.
Beyond fiscal prudence, Yosef’s policies are profoundly humane. Despite the people's desperation—offering to sell themselves into slavery—Yosef refuses this option. He, of all people, understands the horrors of slavery
in the ancient world and seeks to spare them this fate. The irony is striking: generations later, Yosef’s descendants would endure the very slavery he spared the Egyptians from. Moreover, Yosef preserves the dignity of Egyptian society by sparing the religious priests from selling their lands, recognizing the value of a moral and spiritual backbone for a stable society.
Yosef’s governance is consistently characterized by negotiation and mutual respect. Even though he holds immense power and could have imposed harsh terms, he remains open to suggestions and refrains from exploiting the vulnerable. His policies avoid the imposition of a tyrannical regime, opting instead for balanced and compassionate solutions.
Through his enlightened and morally sensitive leadership, Yosef not only sustains Egypt through a devastating famine but also lays the foundation for its rise as a regional superpower.
A PARADIGM
Yosef’s management of the famine establishes a paradigm for Jewish history. As a pioneer of the Jewish journey, Yosef blazes a trail that countless Jews have followed throughout our long exile. Torn from his family and homeland at the tender age of seventeen, he proves not only that Jews can survive in foreign lands but also that they can thrive. Moreover, when given the opportunity, they can reshape the world, bringing prosperity and welfare to their hosts.
Yosef stands as a singular figure, transforming Egypt into a regional superpower. He sustains an entire world while ingeniously reengineering Egypt’s economy during its most dire crisis. His achievements represent
the most dramatic realization of the promise given to Avraham—a mission more than a pledge: "הכִּרב היהו" to be a source of blessing. More than any other figure in Bereishit, Yosef fulfills this charge, radiating blessing not only to his family but to all of humanity.
POLITICAL AND CULTURAL ENTRENCHMENT
Ironically, Yosef’s domestic impact upon Egypt highlights two enduring aspects of Jewish history. As Jews become more politically integrated into their host societies, they often grow more deeply embedded in the surrounding culture. Yosef’s increasing involvement in Egypt’s internal policies mirrored a shift within his family, who began to view themselves as integral members of Egyptian society. The final verse of Vayigash hints at this cultural assimilation.
Their growing comfort led to a loss of their redemptive vision. They began to forget that they belonged elsewhere. Historically, when Jews live on the margins of society—especially under persecution—it becomes easier to maintain the awareness that they are not truly at home in foreign lands. However, political entrenchment and economic success can blur this understanding. As Jews feel increasingly embedded in the local political and cultural landscape, they risk losing their sense of being travelers, destined for another home. This excessive comfort becomes both a symptom of integration and a cause of spiritual disconnection. The allure of belonging within a host society has always been a double-edged sword in the story of Jewish exile. Secondly, Yosef’s story underscores another poignant and recurring paradigm of Jewish history. Despite immense efforts to enrich
and enhance our host societies—contributing to their economies, cultures, and stability— there often comes a moment when these very nations turn against us. The gratitude for our impact fades, and the memory of our instrumental role in their success is lost.
This tragic cycle is foreshadowed in Shemot, where a new king arises over Egypt who "did not know Yosef." The very society Yosef had saved from famine and transformed into a superpower chose to erase his legacy. This forgetfulness, born of convenience or willful denial, has echoed throughout Jewish history, reminding us of the precariousness of diaspora life.
These concluding pesukim of Vayigash foreshadow the ironies and complexities of Jewish history in galut. We do not remain passive, waiting for our return to Yerushalayim, but rather advance the world and enrich the societies we inhabit. Yet, even as we succeed, we struggle to retain our sense that our presence in these lands is temporary, a prelude to a deeper connection and ultimate return. Also, at some point, time runs out and the societies we worked so hard to construct , are no longer inviting to us.
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INSIGHTS
Principles of Purposeful Leadership
YECHEZKEL
37:15–28
While countless books explore the psychology of leadership and the responsibilities of those in power, Yechezkel’s portrayal of King David in this week’s haftorah offers a profound and timeless perspective. Rather than focusing on strategies or techniques, Yechezkel highlights the essential qualities that define true leadership. Through his depiction of David’s reign, he reveals a model of leadership that balances authority with humility, compassion with decisiveness, and vision with unwavering dedication to the people. These traits, embodied in four distinct roles, provide a blueprint for what it means to lead with integrity and purpose.
In the concluding verses of the haftorah, Yechezkel uses four terms to describe David’s leadership: king (melech), servant (eved), shepherd (ro’eh), and prince (nasi). Each title represents a unique facet of leadership and reflects the multifaceted nature of David’s role.
As a king, David’s authority unified the people under a single vision. Leadership demands clarity and decisiveness, and the title of melech emphasizes the responsibility to govern with purpose and bring stability
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S
INITIATIVE
to the nation. Just as Hashem is described as “King over the entire Universe,” David’s reign highlighted the importance of strong, central leadership to guide the people.
Yet, true leadership extends beyond authority. A leader must also see themselves as a servant, devoted to the people and their needs. The term eved conveys humility and selflessness, reminding leaders that their role is not for personal gain but for the benefit of those they serve. This perspective was central to David’s leadership, as it was to Moshe Rabbeinu, who is praised by Hashem as “my servant.” By embodying this quality, David ensured his leadership was grounded in responsibility and service.
David’s role as a shepherd further illustrates his compassion and attentiveness. Like a shepherd who cares for the flock as a whole while addressing the needs of each individual sheep, David balanced the demands of leading a nation with the ability to care for each person’s unique circumstances. This earned him the title ro’eh ne’eman (trusted shepherd), reflecting his ability to connect deeply with individuals and the nation as a whole.
Finally, the title nasi underscores the dignity and inspiration a leader must embody. Derived from the concept of being raised up, nasi reflects the respect and admiration a leader must inspire in those they lead. David’s elevated stature as a leader was not just a matter of position but of character, as he guided his people with a sense of honor and integrity that commanded reverence.
The Da’at Mikra observes that eved and ro’eh convey gentler, more personal aspects of leadership, while melech and nasi reflect authority and formality. A true leader must integrate these contrasting qualities, embodying strength and compassion, approachability and dignity. David’s ability to embody these qualities simultaneously underscores his greatness and serves as a model for us whether in the context of family, friends or community.
Drawing inspiration from King David’s legacy, let us strive to embody these qualities ourselves and encourage them in others, as we build more compassionate communities guided by the values of integrity and purpose. May we experience the restored leadership of King David in the rebuilt Beit HaMikdash, may it be speedily in our day.
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Join us for a day, a few weeks or come explore ou campus ancient tunnels and workshops this Hannukah as we continue our efforts to bring the hope of the past into our present and realize the dreams of Achdut and Tikkun Olam in Am Yisrael’s future! Be in contact to Secure Your Spot!
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Be’er Tziporah a"h - Bottled Water Gemach
Walking down King George St. in Jerusalem and want a cold bottle of water?
Come help yourself to a bottle at 52 King George.
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 WEEK: Please help us make a Bar Mitzva for a boy from a single-mother poor family
Website: www.yeshezra.org
Bank Transfer: Mercantile (17), Branch 642, A/C 79747843
Send Asmachta for receipt
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Credit Card:
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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
To help refill the supplysend tax deductible donations for Be’er Tziporah a"h Bottled Water Gemach to Chabad of RechaviaRabbi Yisroel Goldberg email Rabbi@JerusalemChabad.org 02 800-1717
The Jewish soul yearns for Godliness. This desire stems from an innate quality embedded in the very makeup of every Jew. Rav Kook teaches that this is a natural inclination but it also requires nurturing. Otherwise our souls can easily be stupefied and will no longer sense their spiritual richness (The Shabbat of the Land, Sinclair, pp. 53-55).
One of the most powerful ways to tap into our own source of spirituality which abides in the soul is through the steady experience of celebrating Shabbat. Rav Kook beautifully expressed this notion in the following way: “The individual shackles off mundane routine frequently - every week. “Shabbat comes and so does rest!” The soul begins to shed her harsh chains…The soul then seeks the higher pathways of spiritual desire that are consonant with the nature of her source…This is a holy day when the innate inclination of the people for Godly life emerges from its hiddenness…”. (Ibid, p. 51) In the rush and often frenetic pace of the work week, we are often encumbered with
demands and pressures which cause us to feel distant and disconnected from our spiritual essence. Shabbat is a time that helps to reveal the divine light that is implanted in us all. “Shabbat is a holy day upon which the nation’s inclination toward a genuine Godly life appears in every Jew. It is a sign to the entire nation that its soul has the need and the ability to delight in the Lord. The divine pleasure that is compressed into the spiritual point of the additional Shabbat soul permeates the heart of every Jew.” (Shabbat HaAretz, p. 8, quoted in Celebration of the Soul, p. 3)
On that note, Rav Kook teaches that an especially propitious time for teshuva is precisely while Shabbat is entering: “On the eve of Shabbat one should engage in teshuva for all that transpired during the previous week…” (Orot Hateshuva 14:33).
Apparently erev Shabbat is an opportune time for teshuva because it is a favorable time to cleanse ourselves of the various distractions which interfere with enabling ourselves to align with our inner selves and link into our true aspirations and dreams. The arrival of Shabbat awakens us to our higher selves and our truest yearnings. Shabbat gives us a new and more profound perspective on life and our purpose in being here.
This insight from Rav Kook is reminiscent of a wonderful Chassidic story which relays
the unique practice, every Friday afternoon, of Rebbe Elimelech of Lizensk. As the sun would begin to set the Rebbe would enter the kitchen and ask each member of the kitchen staff for forgiveness if he had not been sufficiently sensitive to them over the past week. The Rebbe would then go and gather his family members, his wife, his children, and with tears in his eyes he would ask them for forgiveness. With this deed the Rebbe would bring back a wholeness and initiate rectifying what was lost during the week.
INJECTING SHABBAT’S SPIRIT INTO THE WEEK
The Talmud tells the dramatic story of Rabbi Shimon bar Yochai and his son Rabbi Elazar leaving the cave after many years of solitude and intense Torah study. At first they were terribly dismayed to see how their fellow Jews pursued worldly pursuits as opposed to engaging in spiritual endeavors. However, when witnessing the following incident they were quickly assuaged.
“As Erev Shabbat was turning into Shabbat they saw an old man who was holding two fragrant branches and running at twilight. They said to him: “Why do you have those?” He said to them: “In honor of Shabbat.” “Why isn't one enough?” “One corresponds to zachor (remember Shabbat) and one corresponds to shamor (observe Shabbat). Rabbi Shimon Said to his son: “See how beloved the mitzvot are to Israel.”
This is an intriguing story. A number of questions can be asked: What is the significance of the timing right before Shabbat? Why was the man running? How do the fragrant branches express the love of a Jew for mitzvot? In Rav Kook’s analysis of this aggadic passage he offers an answer to each of these questions (Ain Aya, Shabbat 2: 278).
Rav Kook suggested that this story teaches
us how the holiness of Shabbat not only saturates Shabbat itself but infuses the weekdays with holiness as well. The event in the story took place on the eve of Shabbat which symbolizes the merging between Shabbat and the week. The time of twilight is actually an intermingling between the mundane and the sacred status of Shabbat.
An old man typically does not have the energy to run. He was invigorated by the holiness of Shabbat. This points to the notion that the joyful and elevating feelings of Shabbat spill over into the week. The old man said that he needed two branches. The ‘Shamor branch’ symbolizes the holiness of the day that needs to be guarded. The ‘Zachor branch’ on the other hand, is the “memory of Shabbat” which impacts each day of the mundane week.
The branches had fragrance. There are things that are not noticeable to the naked eye. We may not always easily see the concealed influence that Shabbat has on the week. However, if we examine things closely, we discover that the “fragrance of Shabbat” is there and it is unmistakable.
Rabbi Shimon was enlightened. He discovered that the mundane life of the day to day is actually infused with holiness. In fact, the Shabbat has the power to awaken a person to the heavenly, even when one is entrenched in the secular day to day activities and way of life.
TRANSFORMATIVE CAPACITY TO SEE MERITS
In Rav Kook’s commentary of the siddur, Olat Re’iyah we find his exquisite insight regarding the spiritual significance one should experience at the conclusion of Shabbat. Rav Kook cites the mystical teaching that Elijah the Prophet, at the close of each Shabbat, enters the Garden of Eden, sits under the Tree of Life, and recounts the merits of
the Jewish people. (Olat Re’iyah 2, page 211).
Conjuring up this scene in our mind’s eyes at the end of Shabbat is a call for us to act in a similar way. The elevated and purifying experience of the Shabbat helps to reshape the way we judge others. Shabbat teaches us to be more tolerant and loving.
A VERY UNUSUAL HAVDALAH
Rav Kook practiced what he preached. His love for Am Yisrael took on special meaning at the end of Shabbat when he recited Havdalah. But first, a word of background:
Rav Kook maintained the custom on Friday night to pour a bit of water in his wine cup upon which he would recite Kiddush. When it came to Havdalah though, he would not mix any water into the wine. This practice was based on the kabbalistic idea that the red in the wine symbolizes gevurot (rigors) and water symbolizes chasadim (love). When Shabbat enters, the water is added to indicate that love overpowers judgment and strict ruling. Shabbat is uniquely distinguished by its more forgiving and tolerant nature.
The following is the story: It occurred in 1914 when Rav Kook, together with his disciple Rabbi Charlop and other illustrious rabbis (including Rabbi Yosef Chaim Zonnefeld of the Old Yishuv of Jerusalem), toured the newly established settlements in the Galilee. They set out on the journey to meet their brethren who were working to build the Land and inspire religious observance. Many of the chalutzim or pioneers were notorious for their laxity in regard to Judaic practice, if not outright abandonment of the traditional lifestyle. This tour was known as the Massa ha-Teshuva (Journey of Return).
Before reciting Havdalah for the settlers Saturday night, Rav Kook remarked that generally
his custom was not to pour water into the cup of Havdalah, but this time he would make an exception to the rule. He explained that according to Kabbalsitic teaching the wine symbolizes stern judgment. He sought to unify the nation of Israel in the Land and to bring about a rapprochement between the Charedim and the Chilonim; the Orthodox and the secularists.
To achieve this lofty ideal, it would be necessary to break down the barrier between the two sectors by “sweetening” or softening the harsh judgment. The extraordinary historical circumstances justified this “hora’at sha’a” (ad hoc decision). And without further ado, Rav Kook poured a bit of water into the cup of Havdalah, as he was about to recite the blessing “Ha- mavdil bein kodesh le’chol” (“Who distinguishes between the sacred and secular”).
It should be noted that at that stunning occasion in Zichron Yaakov, Rav Chaim Zonnefeld, who often did not see eye to eye with Rav Kook’s radical loving approach to the secularists, followed suit and also added a drop of water to his cup of wine for Havdalah (The Koren Rav Kook Siddur pp. 783-785).
From the above incident one sees an insight Rav Kook taught about Shabbat come to life. In his Orot Hateshuvah (14:33) he recommends that one take the spiritual inspiration one gains from Shabbat and implant it into the mundane week. Evidently, the elevated feelings Rav Kook experienced on Shabbat roused his soul to alter the way he recited Havdalah on that momentous evening.
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
OU VEBBE REBBE
RAV DANIEL MANN
Rav Daniel Mann
Right Pronunciation of Shehakol
Question: I pronounce the second-tolast word of Shehakol as “nehiya” (with a kamatz at the end). Someone told me it must be “nehiyeh” (with a segol), which is in the present tense, because we want to say that Hashem provides everything for us today, not only in the past. My dikduk is not good enough to have an opinion. Is he right? If he is right, have I not been yotzei all these years?
Answer: We will try to keep the dikduk as simple as we can. Indeed, in third person singular (he/him), nehiya is past (all came to be by His word) (see Devarim 4:32), and nehiyeh is present (all comes to be …). (In first person plural (we), nehiyeh is future (we will be)). The question is whether we want to use the language of past or present
We can seek precedent from other berachot. The gemarot regarding Hamotzi (Berachot 38a) and Borei Meorei Ha’esh (ibid. 52b) assume that we want these berachot to focus on the past. Rashi explains – the bread we are about to eat was already extracted from the soil. One can say the same thing about Shehakol – the chicken or candy I am eating was produced in the past. Rav Yaakov
Emden (Mor U’ktzia, OC 167) goes a step further, claiming that the “all” that Shehakol refers to is broad, and that generally things came into existence at Creation, even if the specific food we will eat is relatively recent. Indeed, a majority of poskim (see Shaarei Teshuva 204:20) and of practice (survey of sources, siddurim and people) is as you have done – “nehiya.”
However, significant logic and a sizable minority of sources support “ nehiyeh .”
The Chochmat Manoach (Berachot 38a; cited by the Magen Avraham167:8) points out that most berachot employ a present tense verb (see below) at the end of almost all berachot (even those that focus mainly on the past). Take birkat hatorah as one of many examples. We speak of bachar banu … v’natan lanu (past tense references to matan Torah) but end off “… noten hatorah (noten is present tense – gives/is giving). Therefore, he and the Me’il Tzedaka (42) advocate saying nehiyeh. The Me’il Tzedaka’s and Magen Avraham’s final positions are not clear. One can also take issue with Rav Yaakov Emden’s chiddush that Shehakol focuses on Creation. Why should all other birchot hanehenin focus on the specific food and this one focus on Creation? It is more likely that we use general terminology for specific
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.
foods that do not fit into a specific category. Regarding Talmudic precedent, the Magen Avraham also cites a Yerushalmi (Berachot 8:5) that one should not learn from Borei Meorei Ha’esh because the language should be appropriate for commemorating the original creation of fire. Regarding Hamotzi, the Beit Yosef (OC 167) knew a version of the gemara that Hamotzi is in the present, and the Me’il Tzedaka explains our text as just wanting to avoid future tense, but these positions are of a small minority.
What do we do with the gemara’s contention that Hamotzi uses past tense? Don’t we know from “Dikduk 101” that hotzi is past, motzi is present, and yotzi is future?! The answer is that “Hamotzi,” and “Borei,” … in various berachot are not verbs but nouns.
We are giving Hashem the title of “the extractor” of bread, “the creator” of foods, ... In Hebrew, the noun/title is formed by using a present verb form. Now, one can earn a title by what he did in the past, is doing in the present, or will do in the future (or any
combination of them). The gemara posits that the title must be compatible with the past tense. In contrast, in Shehakol, “nehiya” is not a title but a real verb. Therefore, if one uses the present tense, he is stressing the present (much more than borei does), which the gemara seems to object to.
One is yotzei the beracha with either form he uses. In kriat hatorah, subtle meaning changes are problematic, but regarding berachot, the deciding factor is the basic idea. While the gemara (Berachot 40b) cites an opinion that changing a beracha’s formulation disqualifies it, that is for major changes. Shulchan Aruch, Orach Chayim 167:10 shows how far one can be off and be yotzei.
Joe asks: Can you suggest ideas for interesting and unique dates that will help my friend deepen his relationship?
Aleeza answers:
Dating is all about building connections, sparking meaningful conversations, and creating shared memories. Unique dates can help you discover more about each other while keeping things fun and fresh. Here are
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some ideas to inspire the next step in deepening your friend’s relationship:
Stargazing Picnic- Grab a blanket and snacks, and head to a spot with minimal light pollution to watch the stars. See where the conversation leads you as you slip away from the world into your visual imagination.
Visit a Farmers’ Market - Stroll through, sample local produce, and pick out ingredients for a meal. See where to it taste align and misalign. And then try to prepare a meal together.
Volunteer Together - Spend a day giving back at a local charity or community event. Discuss what it means to give and how you both like to contribute. Look for similarities and differences.
Bookstore Date - Explore a local bookstore, pick out books for each other, and enjoy a coffee together. Find ways to explore interests that differ and share with the other person
Scavenger Hunt - Create a personalized scavenger hunt around the city or a park. Build it around conversations you want to have.
Plan a Day of Adventure Sports - Try rock climbing, zip-lining, or kayaking. Challenge yourselves and see how much adventure you each enjoy. Learn about your physical limits together.
Attend a Workshop - Join a workshop on relationships or love. Have a facilitator guide the conversations you want to have.
Create a Couples Bucket List - Spend an evening brainstorming things that belong on your bucket list. Have 3 lists mine, yours and ours. Take a Day Trip by car - Explore a nearby
town or city that neither of you has visited before. Make no plans. See how you both handle a spontaneous day and find out where it leads you in direction and conversation.
Or
Take a Train Ride - Enjoy the landscape from a unique perspective. Go to the train station and decide in the moment where to go for the day.
Or
Explore a New Neighborhood - try to get lost and figure out how to get back to where you began.
Create a Shared Playlist - Spend time curating songs that represent your relationship. And or songs you love. My husband and I would have learned a lot from this one as we have opposite tastes in music
Take a Photography Walk - Capture beautiful moments and scenery while walking and talking together.
Plan a Surprise Date - Take turns planning surprise dates for each other. Have in mind what would make the other person smile.
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RABBI GIDEON WEITZMAN
Machon Puah for Fertility and Gynecology in Accordance with Halacha
Being There
This week we continue discussing appropriate ways to speak with friends and family who are undergoing fertility challenges and treatment.
An important component of any discussion and interaction is to give the couple the ability to choose what they want and to lead the dialogue. As we have previously mentioned, fertility problems and treatment tend to cause a person to lose control.
Instead of controlling when and how many children to have, couples facing infertility lose control of this decision. Instead, they must resort to treatment to have children, they are told by their doctor what to do, and, even the most intimate elements of their married life are controlled by others telling them what to do.
Part of the emotional counseling for such couples is to encourage them to regain control over some areas of their life. When they have a space that is theirs, they can maintain a self of self and control.
In many interactions with others we do not have control over what they will say, how they will react and when they will speak and when they will remain silent. For most people, this is not all that significant since they have control over most areas of their life. But for those facing fertility challenges, who have lost control over many other areas of their lives, this can be even more problematic.
It may be beneficial to ask them what they want and to let them lead the discussion. Do they want to speak about children or not? Do they want to mention their fertility problems and treatment or is this off limits for the current interaction? Do they want to be invited to a family event or would they prefer to stay at home? They can be given the right to choose, and this has a double advantage; it gives them control, and ensures that we know what is expected of us.
They may need something very practical, such as a ride to an early morning treatment or a late-night doctor’s appointment, someone to watch their other children, or even someone to be with them when they hear difficult news. They may want someone to exercise with, or just to walk. The decision is theirs to make and, when possible, we can be there for them.
It is essential to maintain a healthy relationship with our friends and family who face fertility challenges. Sensitivity, empathy and the correct approach can enable us to do so for everyone’s benefit.
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Cafe Oleh
THE DAILY PORTION
BY SIVAN RAHAV-MEIR
BY SIVAN RAHAV-MEIR
PORTION
International Bible Quiz Champions Speak
International Bible Quiz Champions Speak
Resilience and Renewal in the Golan Heights
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."
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.
Have you ever been to the Golan Heights at Israel’s northern border? Are you aware of what’s happening there?
I spoke this week to *Yaakov Se-Lavan*, deputy head of the Golan regional council. He says that over 2,000 rockets have been fired at the Golan from Lebanon and Syria since October 7, 2023. Yet, as we know, the residents of the Golan made the strategic and principled decision not to evacuate the area. When the ceasefire was announced a few
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.
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."
"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."
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
"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."
weeks ago, Yaakov was certain it would take time for the Golan region to recover from over a year of war. But they soon found out how much of Hezbollah had been destroyed, and then that the Syrian regime had collapsed. It also became clear how much Israelis love the Golan Heights. “I was shocked,” he said. “People began booking reservations at hotels and B&B’s the day after the ceasefire. Last Friday, I noticed long lines at our restaurants and vineyards. The best part is that many of the tourists are coming for ideological reasons. A family from Petah Tikva told me: "We purposely came here empty-handed-- without even a bottle of water--so we can buy everything here to support your economy.”
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."
“Since the IDF has moved into Syria, we feel much more secure. We have seen with our own eyes how the army has taken control of the area.”
In the spirit of Chanukah, Chag HaUrim (the Festival of Lights), let us salute the courageous residents of the Golan Heights, express our gratitude to them, and remember their story.
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.
Yaakov had more positive news to share. He told me that he hadn’t slept much over the past year because of the sirens; now his newborn baby son, Tal, his firstborn, is keeping him up at night.
At the Brit Milah, he told the guests that his wife had gone into labor when they were visiting the center of the country. “We went to Tel Hashomer and were told by the
receptionist that there was an unusually high number of births at the hospital. So we tried Beilinson—again we were told that there were an overwhelming number of babies born at Hadassah Ein Kerem as well.” He laughed and said: “I was beginning to feel like I was in a story posted by Sivan Rahav Meir!”
“Then I looked at the dozens of people waiting in line and said to myself: This baby boom is a powerful statement. Something huge is happening here which we are privileged to be part of. What an incredible and resilient nation we are! We have suffered brutal attacks again and again, yet we continue to choose life.”
And finally, there was more good news: a baby boy was also born last week to Ori Kallner, head of the Golan regional council. His firstborn’s name is Kerem-David. Mazal tov on the births of these two new Golan residents!
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.
RABBI JEFFREY BIENENFELD
OU ISRAEL FACULTY
The Precious Value of Brotherhood
One of the fascinating aspects of the reunion between Yosef and his brothers is the meeting of Yosef and Binyomin when they finally meet after so many years. The verse says (Bereishis 45:14), “and [Yosef] fell on his brother Binyomin’s neck and he cried, and Binyomin cried on his neck.” Why does the verse focus on the fact that Yosef and Binyomin cried on each other’s necks specifically? Rashi explains that Yosef cried on Binyomin’s neck “for the two Temples which will be built in the portion [of Eretz Yisroel] belonging to Binyomin and which will ultimately be destroyed,” and that Binyomin cried on Yosef’s neck “for the Tabernacle in Shilo which will be in the portion [of Eretz Yisroel] belonging to Yosef and which will ultimately be destroyed.”
Why did only Binyomin and Yehuda merit to have the Beis Hamikdash built in their portions of Eretz Yisroel? The answer given by the Midrash (YalkutShimoni V’Zos Habracha 957): “All the brothers were involved in the sale of Yosef, but Binyomin was not involved in the sale of Yosef. The Holy One Blessed be He says: I say to those who will build the Beis Hamikdash, is it not so that they will pray to me and I will fulfill their requests with mercy?!
GUEST DVAR TORAH
I will therefore not allow My Divine Presence to dwell in the portion of those who did not show mercy to their brother.” The Talmud (Shabbos 151b) teaches us that “anyone who has mercy on other people is shown mercy from heaven, and anyone who does not show mercy for others is not shown mercy from heaven.” In other words, when someone hears others’ cries and has compassion for them, HaShem hears his prayers and bestows mercy upon him when he requests it. Conversely, when someone turns a deaf ear to the suffering of others, HaShem, as it were, turns a deaf ear to his prayers and cries for mercy. The Beis Hamikdash - that place where all prayers ascend to Heaven - must therefore be built on the portion of those brothers who showed mercy to others. The majority of the brothers were disqualified because, as they said (Bereishis 42:20), “Indeed we are guilty regarding our brother whose suffering we saw as he begged us for mercy and we did not listen.”
Only Binyomin qualified to have the Beis Hamikdash built on his portion of Eretz Yisroel because he was not involved in the sale of Yosef and showed great compassion for Yosef by giving his children names which reminded him of Yosef’s suffering (Rashi, Bereishis 43:30). As the Yalkut quoted above said, HaShem will not allow the Beis Hamikdash to be built on the portion of those who did not have mercy on their brother. Yehuda also had part of the Beis Hamikdash built on his portion of Eretz Yisroel because he also showed a measure of
mercy when he convinced the other brothers to sell Yosef rather than kill him. Moreover, he showed compassion for Binyomin when he assumed the responsibility for bringing him back to Yaakov. He also showed תוריסמ שפנ, self-sacrifice, by his willingness to forfeit his life in this world and in the next for Binyomin’s sake. Perhaps this is why he merited the portion of the הרזע, the courtyard on the Temple mount which contained the altar upon which sacrifices were brought. Self-sacrifice begets the supreme reward of having the חבזמ, the altar whose whole essence is sacrifice, built in Yehuda's portion.
The Seforno (Bamidbar 7:3), in underscoring the importance of brotherly love and unity, quotes the verse, "He became King over Yeshurun when the numbers of the nations gathered – the tribes of Israel in unity." (Devarim 33:5) His comment: When does Gd's Presence dwell among Israel as King and Protector? Only when Israel is united in warm fellowship and brotherhood. The message here for us all in this difficult and heart-wrenching war is the vital importance of this unity and camaraderie.
The Zohar presents a penetrating visualization of what transpired at the moment when Joseph exposed himself to his brothers. When Joseph declared (45:3), “I am Joseph,” says the Zohar, the brothers observed the divine light radiating from his countenance; they witnessed the majestic glow emanating from his heart. Joseph’s words “I am Joseph” were not merely a revelation of who he was, but also a testament of what he had become and what he did not become. For the first time in their lives, Joseph allowed his brothers to see who he really was. “His brothers were so
horrified that they could not respond,” relates the Torah (ibid). What perturbed the brothers was not so much a sense of fear or personal guilt. What horrified them more than anything else was the sense of loss they felt for themselves and the entire world as a result of his sale into Egypt. “If after spending 22 years in a morally depraved society,” they thought to themselves, “one year as a slave, twelve years as a prisoner, nine years as a politician - Joseph still retained such profound holiness and passion – how much holier might he have been if he had spent these 22 years in the bosom of his saintly father Jacob?!” The brothers tormented themselves: “If Joseph could have spent all these years in the transcended oasis, in the sacred environment, in the spiritual island of Patriarch Jacob – how the world might have been enriched with such an intense glow of holiness in its midst!” Simply contrasting Joseph’s present condition to what might have been his potential, left the brothers with an irreplaceable loss by what they sensed was a missed opportunity of historic proportions.
At this moment, “Joseph said to his brothers, ‘Please come close to me’.” “When they approached him,” relates the Torah, “He said, ‘I am Joseph your brother – it is me whom you sold into Egypt’.” (45:4) Joseph was not merely repeating what he had told them earlier (“I am Joseph”), nor was he informing them of a fact they were well aware of (“It is me whom you sold into Egypt”), rather, he was responding to their sense of irrevocable loss. The words “I am Joseph your brother – it is me whom you sold into Egypt” in the original Hebrew can also be translated as “I am Joseph your brother – because you sold me into Egypt.” What Joseph was stating was the powerfully moving message that the only reason he
reached such tremendous spiritual heights was not in spite of, but because he spent the last 22 years in Egypt, not in Jacob’s sacred environment. The awesome glow that emanated from his presence, Joseph suggested, was not there despite his two decades in lowly Egyptian society, far removed from his father’s celestial paradise; it came precisely as a result of his entanglement with a life alien to the innocent and straightforward path of his brothers. The incredible trials, tribulations and adversity he faced in the spiritual jungle are precisely what unleashed the atomic glow the brothers were presently taking in. Had Joseph spent the two decades voyaging with his father down the paved road of psychological and spiritual serenity and lucidity, he would have certainly reached great intellectual and emotional heights. But it was only through his confrontation with a glaring abyss that gave Joseph that singular majesty, passion and power that defied even the rich imagination of his brothers. That is why Joseph asked his brothers to come closer to him, so that they could behold from closer up his unique light and appreciate that this was a light that could only emerge from the depth of darkness, from the pit of Egyptian promiscuity. Indeed, it is Yosef – and only him – among all the great Biblical personalities who merited the title of tzadik. Yosef's righteousness – his tzidkus –was nobly earned by virtue of his uncommon strength to withstand temptation and emerge ever loyal to his ancestral spiritual roots.
Like the brothers, many of us live our lives thinking “If only…” If only my circumstances would have been different; if only I were born into a different type of family; if only I would have a better personality… The eternal lesson of Joseph teaches that the individual journey
of your life, in all of its ups and downs, is what will ultimately allow you to discover your unique place in this world as a servant of G-d. The lesson here is equally so very significant. We certainly find ourselves in a dark period. The war has taken a terrible toll. And although we may never fully comprehend HaShem's inscrutable ways, we can and must believe that we will be victorious and merit seeing the bright day of peace.
Rabbi Jeffrey Bienenfeld served in various pulpits in the US, most recently at the Young Israel of St. Louis, before making aliyah in 2006. He currently is on the faculty at the Israel Center and gives shiurim in the Jerusalem area. Rabbi Bienenfeld can be reached at jdbnfeld@outlook.com
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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TORAH 4 TEENS
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
BY TEENS NCSY ISRAEL
NOAH ROFFE
JERUSALEM MADRICH A BROAD PERSPECTIVE
After Yosef reveals his identity to his brothers in this week’s parsha, his brothers are in total shock and fear. Yosef tries to calm them down, and he tells them “רחי לאו ובצעת לא
One way to read the pasuk is that Yosef is telling his brothers “Don’t be mad at yourselves that you sold me, but Rav Hirsch has a radically different way of reading the pasuk. He explains that Yosef told his brothers “Don’t be mad at yourselves, because you sold me here, and you are what allowed me to reach such a prominent status!”
Throughout this parsha, we see that Yosef approaches his life story with “םילודג םיניע” (a broad perspective). He understands that it is Hashem who orchestrated all the unfortunate events of his life to eventually culminate in him being the second-in-command of Mitzrayim at this exact moment.
This vision draws from his personality as a “תומולח לעב,” as someone who himself can entertain possibilities and realities that don’t match with the current reality. May we be zocheh to emulate Yosef and perceive the events we are living through with the perspective of a dreamer to realize that through them Hashem is leading us to great places.
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.
GERSHY SCHWARTZ
12TH GRADE, RECHOVOT
“JOSEPH’S STORY: LEARNING TO FORGIVE”
The moment Joseph reveals his identity to his brothers in Parshat Vayigash is one of profound forgiveness and reconciliation. Despite their betrayal, Joseph declares, “I am Joseph,” and reassures them that their actions were part of God’s plan to save lives. Rather than seeking revenge, Joseph focuses on the greater purpose, choosing unity over resentment. His ability to forgive transforms his family’s fractured relationships and secures their future.
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
A SHORT VORT
This message is deeply relevant especially today, as divisions—within families, communities, and societies—unfortunately continue to grow. Joseph sets the example and challenges us to rise above grudges and seek reconciliation through humility and empathy. His resilience in adversity reminds us to find meaning in our struggles and trust in a larger plan. By embracing forgiveness and understanding, like Joseph, we can hopefully create a more compassionate and unified world. Shabbat Shalom!
BY RABBI
R av, Beit Knesset
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?
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 Shabbat Shalom
LAVI
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