One Revelation or Two? Rabbi Dr. Tzvi Hersh Weinreb Page 16
Best Foot Forward Aleeza Ben Shalom Page 56
Dear Torah Tidbits
Rabbi Avi
The Heart of Klal Yisrael
Rabbi Moshe Hauer
Aliya-by-Aliya Sedra Summary
Rabbi Reuven Tradburks
One Revelation or Two?
Rabbi Dr. Tzvi Hersh Weinreb
The Birth of the World’s Oldest Hate
Rabbi Lord Jonathan Sacks zt"l
Rabbi
Rebbetzin Shira
IMPORTANT REMINDERS
Earliest Kiddush Levana:
3 Days After Molad - 4 Kislev/Wed.night Dec. 4
7 Days After Molad: 9 Kislev/ Mon. night Dec. 9
Last Opportunity to Say Kiddush Levana Until: 15 Kislev/Sun. night Dec. 15
COVER IMAGE
Ladder of Emunah
Shmuel Rabbi Sam Shor
the Soil…of Israel
Rabbi Moshe Taragin
With the Righteous Rebbetzin Dr. Adina Shmidman
Rav Kook: Cultivating Self-Belief
Rabbi Aaron Goldscheider
Shagririm BaLev: Best Foot Forward
Aleeza Ben Shalom
The Y-Files Comic
NCSY: Torah 4 Teens by Teens Ahava Goldgrab // Coby Nadel
TorahTidbits.com > Individual Articles for this weeks Divrei Torah by: Rabbi Nachman Winkler and Rabbi Daniel Mann
Photographed by Yael Levine
“I photographed a picture of an individual Kotel stone to create and arouse hakarat ha-tov for each and every one of these holy stones, as a way of giving gratitude to Hashem for each and every thing in our world. This picture was taken during Aseret Yemei Teshuva 5785”.
Yael Levine is a Jerusalem resident. She writes divrei Torah and composes tefillot. Among other things, she edited the Hebrew volume published by Maggid-Koren “Sim Shalom: Prayers for World Peace”, based on Likkutei Tefillot by Rabbi Natan of Breslav, foremost disciple of Rabbi Nachman.
“And Yaakov rose up early in the morning and took the stone that had put under his head and set it for a pillar and on top of it.” (28:18)
Rashi points out that Yaakov transforms the pillar into an altar, similar to what he did later upon his return to the Land of Israel. “And Yaakov set up a pillar…a pillar of stone, and he poured on it a wine offering and poured oil on it.” (35:14)
Why didn’t Yaakov pour wine upon the stone in our parsha as he did later upon his return?
The Oznayim LaTorah (Rav Zalman Sorotzkin 1880-1966; Poland-Israel) answers that the pouring of wine was used as a symbol of happiness and celebration as seen with the wine libations in the Temple as well as in Shoftim 9:13 “My wine cheers G-d and man.”
When Yaakov left the Land of Israel from Beit El, no pouring wine occurred because, even though he was able to leave safely, it was not a joyous occasion for Yaakov, leaving his Land. On the contrary, when he returned to the Land of Israel from Padan Aram, Yaakov was ecstatic with happiness and blessing. It was then truly suitable for the wine pouring to occur, when returning to his homeland. - Shabbat Shalom
CANDLE LIGHTING
AND HAVDALA TIMES
AND HAVDALA TIMES
OTHER Z'MANIM
Aza Area (Netivot, Sderot et al)
Beit Shemesh/RBS
Shvut
Raanana/Tel Mond/Herzliya/K.Saba
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) Vayishlach Vayeitzei Havdala Candles Havdala Candles 5:17 4:00 5:15 3:59
JERUSALEM
JERUSALEM
Ranges 11 days Wed–Shabbat
Yerushalayim/Maale Adumim 5:20 4:19 5:18 4:18
/ Givat Shmuel
Rabbeinu Tam (Jerusalem): Vayeitzei - 5:52PM • Vayishlach - 5:53PM
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)
OU Israel
MITCHEL R. AEDER, PRESIDENT OF THE ORTHODOX UNION Yehuda Neuberger, Chairman of the Board, Orthodox Union | Dr. Josh Penn, OU Kashrus Commission RABBI MOSHE HAUER, EXECUTIVE VICE PRESIDENT | RABBI JOSHUA M. JOSEPH, ED.D. EXECUTIVE VICE PRESIDENT & CHIEF OPERATING OFFICER Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus OU KOSHER: Rabbi Menachem Genack, CEO/Rabbinic Administrator OU Kosher | Rabbi Moshe Elefant, COO/Executive Rabbinic Coordinator ISRAEL: Rabbi Yissachar Dov Krakowski, Rabbinic Administrator | Rabbi Ezra Friedman, The Gustave and Carol Jacobs Center for Kashrut Education/ Deputy Rabbinic Administrator Headquarters: 40 Rector St. 4th floor, New York, NY 10006 212-563-4000 website: www.ou.org
Seymour J. Abrams • Orthodox Union Jerusalem World Center • Avrom Silver Jerusalem College for Adults • Wolinetz Family Shul • Makom BaLev • Birthright • Yachad • NCSY in Israel • JLIC in Israel • Camp Dror • Pearl & Harold M. Jacobs ZULA Outreach Center • The Jack Gindi Oraita Program • OU Israel Kashrut
STUART HERSHKOWITZ, PRESIDENT OU ISRAEL Zvi Sand / Yitzchak Fund: Former Presidents, OU Israel | Rabbi Emanuel Quint z”l, Senior Vice President | Prof. Meni Koslowsky, Vice President VAAD MEMBERS:
Michael Elman | Yonatan Frankel | Yitzchak Fund | Daniella Hellerstein | Stuart Hershkowitz | Jeremy Lustman | Meir Raskas | Atara Reichel | Zvi Sand | Norman Schmutter | Mark Schneider | Esther Williams RABBI AVI BERMAN, EXECUTIVE DIRECTOR, OU ISRAEL
David Katz, CFO, OU Israel | Natan Kandler, COO, OU Israel | Chaim Pelzner, Director of Programs, OU Israel | Rabbi Sam Shor, Director, Torah Initiatives, OU Israel | Rabbi Sholom Gold zt"l, Dean, Avrom Silver Jerusalem College for Adults 7 Hartum Street, Jerusalem, 9777507 phone: (02) 560 9100 | fax: (02) 561-7432 email: office@ouisrael.org website: www.ouisrael.org
Founders and initial benefactors of the OU Israel Center: George and Ilse Falk a"h
Torah Tidbits and many of the projects of OU Israel are assisted by grants from THE JERUSALEM MUNICIPALITY
OU Israel, Torah Tidbits does not endorse the political or halachic positions of its editor, columnists or advertisers, nor guarantee the quality of advertised services or products. Nor do we endorse the kashrut of hotels, restaurants, caterers or food products that are advertised in TT (except, of course, those under OU-Israel hashgacha). Any "promises" made in ads are the sole responsibility of the advertisers and not that of OU Israel, the OU Israel Center , Torah Tidbits.
Daf Yomi: Bava Basra 165
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
This is a momentous moment, sitting in a new office and writing this column at the end of our first day at the new OU in Israel headquarters in Har Hotzvim, Yerushalayim. It is particularly meaningful to have this first day coincide with Rosh Chodesh Kislev, knowing that at the end of the month we will be celebrating Chanukah and the chanukat habayit when the maccabim sanctified the Beit HaMikdash.
Har Hotzvim literally translates to “The Mountain of the Stonecutters,” because it is located at the physical location where Bnei Yisrael dug and chiseled out the stones that were used in the Beit HaMikdash. From the windows of our offices, we can see this come to life, as an archeological dig is taking place, and we can see the area where the stones were chiseled straight out of the mountains. It is something special to be able to have this historical view every day when we come to work.
Chanukah shares the same root as the word chinuch, education. It was clear to us that we needed to mark the first day here with an internal staff chanukat habayit, focused on
chinuch and Torah. We asked ourselves, what should be the first thing we do in this new headquarters to impress within ourselves this value? The answer to us was simple. We asked every department to have one staff member share a Dvar Torah in a special gathering we had for our staff.
We heard words of wisdom from across the OU Israel spectrum, including Sima Kelner, Director of Yachad Israel, Cindy Wiesel, Director of Camp Dror, Chaim Pelzner, Teen Program Director, Oren Asulin, Zula Director, Sara Berelowitz Director of Human Resources, and so many others. It was particularly meaningful that Rav Nachman Kahana joined us and shared the first Dvar Torah of the day, and that OU Israel President Stuart Hershkowitz spent the day with us and shared his insights as well.
One by one, they each got up to tell over the most beautiful Divrei Torah. They were filled with messages of community and cooperation. How we finally have one office to encompass all OU programs in Israel. How excited we all are for this new beginning, but
also a continuation of the amazing work they have been doing.
When I spoke, I told the team the following. For 45 years, OU Israel was active in Yerushalayim, yet we were primarily confined to a single building. Whether it was when we were on Strauss street, or Keren Hayesod street, our events and celebrations were limited in terms of space and accommodations. We also operated with an expectation that people come to us, which inevitably meant that some people who wanted to participate could not. So often, we wanted to plan bigger, but we were physically hampered. However, with this move comes the opportunity to re-chinuch ourselves, re-educate and re-orient ourselves to a new world of possibilities. The sky is the limit, as far as all of the different activities that we could be running for the English-speaking population and teens at risk across the country.
I told my staff that this is why our chanukat habayit in our new offices needed to begin with words of Torah. It sets a tone. Every place we go, anywhere in Israel, will have the Torah as a guide to how we live our lives. The ability we have as a staff to acknowledge the bedrock of our existence, our very foundation, is what allows us and indeed leads us to do what we do. The enthusiasm and passion
demonstrated by our directors and staff to tell over their words from the heart was truly inspirational and inspired me tremendously.
Just as we are now situated in a place where the physical building blocks of the Beit HaMikdash were created, we know our mission is to carve the spiritual stones and building blocks to help construct the third Beit HaMikdash. By uplifting ourselves, and all those around us, we can help bring that future era of Jewish life to fruition. I look forward to seeing what’s in store in the continuing chinuch that OU Israel does across the country to help at-risk Israeli teenagers and English-speaking olim thrive and impact the State of Israel.
Wishing you all an uplifting and inspiring Shabbat,
Rabbi Avi Berman
ANGLO- SAXON-JERUSALEM
ISRAEL’S LEADING REAL ESTATE NETWORK
FOR SALE IN JERUSALEM RARE
& UNIQUE 4-ROOM
GARDEN APARTMENT IN BAKA!
Authentic Arab-style house, private entrance & (huge) garden, additional separate unit (for rent), quiet & near everything: shops & cafes, clinics & parks, synagogues & public transportation Exclusive! Anita 053-6318355
MAGNIFICENT PRIVATE HOUSE
FOR SALE IN THE GERMAN COLONY
Beautiful, rare Arab-style 6-room “stand alone” house. 217 Sq.m. on a large plot, 500 Sq.m beautiful surrounding garden, original floors, high ceilings, quiet pastoral location, minutes walk from Emek Refaim shops and restaurants, Orient hotel, First Station and more. Exclusive! Nava 053-6642512
FOR SALE IN GUSH ETZION
IN DESIRABLE ALON SHVUT
Huge 3-room garden apartment (135 Sq.m., originally 5-rooms), in a small building, quiet & pastoral, near center of community: synagogue, shops & medical services. Exclusive! Sigalit 053-6302548
3 Moshe Hess St., Jerusalem 0778038511
Honoring the memory of Malka Chana Roth ד”יה
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
The Heart of Klal Yisrael
At the heart of the Jewish nation lies a rock. It was not always that way. Originally, the center point of our nation - kodesh hakadashim in the beit hamikdash (the inner sanctum of the temple) contained the aron hakodesh (holy ark) that held within it the luchot (tablets) and the Torah that had been written by Moshe. The Jewish people were thus a nation defined by God and Torah. That came to an end when the aron hakodesh was hidden away in anticipation of the Babylonian conquerors entering and destroying the first beit hamikdash. During the period of the second beit hamikdash, that ark remained hidden away and what lay in its place was a rock that was known as the even shetiya, the foundation stone of the world (see Yoma 53b).
May the Torah learned from this issue of Torah Tidbits be
our beloved parents
Max & Doris Weinberger z”l
How did a rock come to replace the Torah as the heart of the Jewish nation?
The period of the first beit hamikdash represented our ideal state, with Torah at our center and the tangible presence of God in our midst. This was lost as we slipped into behaviors that violated the Torah, including immorality, murder, and idolatry (see Yoma 9b and 21b). During the period of the second beit hamikdash, Hashem’s presence was less pronounced such that the dominant role of the mikdash was as the unifier of the Jewish nation rather than as the residence of God. It is for this reason, explained Maharal (Netzach Yisrael ch. 4), that what led to the building of the second temple was the unity of the Jewish people generated by the Purim story and what destroyed it was the disintegration of that unity via sinat chinam, vain hatred and divisiveness.
That unity is symbolized by the rock. Midrash (Pirkei d’Rabbi Eliezer ch. 35) notes that this was the rock that Yaakov designated at the outset of Parshat Vayeitzei as the future house of God. The Midrash also teaches that what ultimately appeared as a single rock had originally been twelve separate stones (Bereishit Rabba 68:11).
Greatly missed by us all
Rav Aryeh & Devora Weinberger
Bernie & Leah Weinberger
Hannah & Menachem Katten
Rabbi Yehuda said: He took twelve stones. The Holy One blessed be He had decreed that He would produce twelve tribes. Yaacov said: ‘Avraham did not produce them and Yitzchak did not produce them. If these twelve stones join with one another, I know that I will produce twelve tribes.’ When the twelve stones joined together one to another, he knew that
he would produce twelve tribes.
From its inception, this rock represented the vision of a unified Jewish nation, fusing together individual tribes and groups who could be as hardened in their separateness as rocks but who could transcend that and fuse together into a single nation. That unity is not a slogan but the foundation of our being and the core and essence of what defines us until we mature further and restore God and His word to their rightful place as the core of our national identity. As Rav Yitzchak Hutner taught, the words Shema Yisrael, “Hear O Israel”, are not just an introduction but an essential part of the Jew’s declaration of faith: our connection to G-d is built on our connection to each other and to the Jewish people (Pachad Yitzchak, Chanukah, 13:3).
The plight of the hostages, the ongoing war, and the serious threats that Klal Yisrael faces everywhere in the world, have recentered both the rock and the ark, the sense of national and spiritual connection essential to building Jewish identity across our people. We pray that b’shuv Hashem et shivat Tziyon, when Hashem will soon bring back the captives of Zion, hazorim b’dima b’rina yiktzoru, He will transform our tearful connection into a joyful and lasting bond.
We mourn the passing of our beloved mother, grandmother, great-grandmother and aunt
Roland & Marion Wilk Mordechai (Martin) & Rachel Wilk Shalom (Selwyn) & Pnina Wilk grandchildren and great-grandchildren
With on the horizon it’s a time to move into a which you and your children will while its value rises! Chanukah prescient seaview property enjoy
A
CITY CENTER
� 2 rooms, elevator - 1.890.000 NIS
In the heart of calm and pastoral BAKAPrivate arab house, 6 rooms, 500m + possibility of building 250m, huge garden, approx. 700m, completely renovated, underfloor heating + a/c, large parking, 5 bathrooms, 5 toilets, green
BAKA - New penthouse, 4 rooms in a small luxurious building with character, alone upstairs, 3rd floor + elevator, 4 orientations, 3 toilets, 2 bathrooms, terrace / sukkah, 70m, parking, store-room
House, 7 rooms, 260m + 175m private garden + 100m terassa, calm and pastoral, parking, storage
18.200.000 NIS MICHAEL 052-3202488
5450000 NIS MENDEL 052-8980111
BEIT HAKEREM - New building, very luxurious, 5 rooms, easy access 10.000.000 NIS MICHAEL 052-3202488
MOSHAVA / In a building after TAMA 38, new apartment, 4 rooms, 3rd floor + elevator, balcony/partial sukah, opened sight, 2 bathrooms, calm, parking
MENDEL 052-8980111
GANEI KATAMON - Garden apartment, 110m + large 370m garden, 30m terrassa, elevator, storeroom and parking 9.000.000NIS MENDEL 052-8980111
BAKA / MEKOR HAIM - 4 rooms, 90m, 2nd floor + elevator, completely renovated, fireplace, a/c, gas heating, very central, close to all amenities
MENDEL 052-8980111
Over 10,000 britot! From Toronto, Canada, now residing in Bet Shemesh Serving Jerusalem, the Mercaz, and all places between! www.DrJesin.com | 052-399-4313
FOLDING CHAIRS
“Turning Despair into Hope” www.yeshezra.org
Director: Menachem Persoff THIS WEEK: Chanukah is coming! Please light up the homes of the needy.
Website: www.yeshezra.org
Bank Transfer: Mercantile (17), Branch 642, A/C 79747843
Send Asmachta for receipt
Checks: “Yesh Ezra,” POB 31476, Romema, Jerusalem
Credit Card: Sara – 077-820-0196 / 058-530-9161 Sun-Wed (10:00am-14.30 pm)
Tax benefit for donations as per section 46a of the Israeli tax code
Our parsha begins with Yaakov fleeing the Land of Israel from Esav’s murderous intent and it concludes with his return to the Land of Israel. He dreams as he leaves of a ladder reaching to Heaven with G-d promising that He will bring Yaakov back in peace. Yaakov meets Rachel at the well in Charan, marries Leah and Rachel, 11 of the 12 sons and Dina are born. Lavan and Yaakov bicker. Yaakov earns his wages through animal husbandry. Angels greet Yaakov on his return to Israel.
1ST ALIYA (28:10-22)
Yaakov flees the Land of Israel. He dreams: a ladder with angels, G-d at the top. G-d reiterates to Yaakov the promise of the Land of Israel and of numerous descendants. And that He will protect Yaakov and bring him back to the Land. Yaakov makes a monument at that spot and declares that upon his safe return he will come back and make this spot a house of G-d.
One of the great dreams of the Torah. In fact, the first dream of a series of dreams in
In loving memory of Rabbi Philip H. Goldman z”l
On his 10th yahrzeit the fifth of Kislev
Deeply missed by his family and those who knew him
Wohl, Goldman and Berl families
the Torah: Yosef’s dream, the butler and baker’s dream, Paro’s dream.
In this dream Yaakov is assured of Divine protection. But why did he need this assurance? What was on his mind?
We must read the stories in the Torah in real time. While we know how the stories develop, the figures in the Torah do not. Their lives play out as if on a stage with the backdrop of the various prophecies and promises that their forefathers received.
Meaning, there are two powerful prophecies that hang over the life of Yaakov. One is the Brit bein haBetarim, the covenant made with Avraham, that his children will be strangers and afflicted in a foreign land for 400 years. I think we can assume that the family all knew this prophecy. And it is a scary one. Because it means that the family will end up out of Israel and endure suffering. For a long time. That scary prophecy must hover over Yaakov like a dark cloud. When will this happen? Will I be the exile, suffering in a foreign land?
The second prophecy is the one made to Rivka. Two nations will emerge from your womb, one dominating the other. Yaakov must wonder if he is to be the dominant. Or will he be dominated by Esav?
Now, he did have a blessing from his father Yitzchak, that he will dominate his brother. And a further blessing, often overlooked, at the end of last week’s parsha that G-d will give him the blessing of Avraham, to inherit this Land.
But he has to wonder: are Yitzchak’s blessings determinative? After all, Avraham never gave
his son a blessing. G-d gives blessings. What meaning does a blessing from Yitzchak have? Ok, it could be what he wishes will be. But who knows if his blessings are just wishful thinking or real? And why is my father sending me away from the Land of Israel, when he himself was commanded not to leave?
And even the blessing from G-d. How do I know I will deserve it? Perhaps His blessings need to be tempered by his attribute of Justice. Those that deserve will be blessed. And those that don’t deserve forfeit the blessing.
These are Yaakov’s fears. Have I, by stealing the blessings, brought Divine wrath upon myself? Am I undeserving? And am I, by leaving the Land of Israel beginning that long exile of 400 years of suffering?
G-d reassures him – I will give you the Land and bring you back. This is an overwhelming assurance. Yaakov cannot but respond magnanimously; upon my return I will make this a house of G-d.
2ND ALIYA (29:1-17)
Yaakov arrives in Charan. He converses with shepherds at the well. They are waiting for a crowd of them to remove the stone over the well. He inquires of Lavan; that is Rachel, daughter of Lavan, coming now. Yaakov removes the heavy stone of the well, gives Rachel water. He tells her he is Rivka’s son. Rachel runs to tell her father; Lavan runs to greet Yaakov. Yaakov stays with them for a month.
If Yaakov is looking for a sign that G-d is with him, he got it. There are remarkable parallels to Eliezer finding Rivka at the well. Except in reverse. Rivka drew the water for Eliezer and his camels; Yaakov removes the stone and gets water for Rachel and her animals. Eliezer asked Rivka who she was; Yaakov tells Rachel who he
is. Rivka ran home to her mother; Rachel runs home to her father. Eliezer was seeking a wife for Yitzchak and returning to Israel; Yaakov is seeking family but not returning. Yet.
3RD ALIYA (29:18-30:13)
Yaakov loves Rachel. When Lavan inquires how he can compensate Yaakov for his work, Yaakov offers to work 7 years to marry Rachel. At the end of that time, Lavan makes a celebration. He gives Leah to Yaakov. In the morning Yaakov realizes. Lavan remarks that here we don’t switch younger and older. Yaakov marries Rachel and works another 7 years. Leah has 4 children: Reuven, Shimon, Levi, Yehuda. Rachel is upset, as she is barren. She gives Yaakov Bilhah, her maidservant. She has Dan and Naphtali. Zilpah, Leah’s maidservant, has Gad and Asher.
Echoes of the past dominate. First, the notable parallel of Eliezer meeting Rivka at the well and Yaakov meeting Rachel at the well. Rachel is barren, an echo of Sarah who was barren. Rachel gives her servant to Yaakov to bear a child, as Sarah gave Hagar to Avraham to bear a child.
And a more sinister echo. I tricked my blind father in order that I, the younger, receive the blessing intended for the older. And I was tricked at night when I could not see and married the older, not the younger woman I intended to marry.
Condolences to
Rebecca Brand Motti, Yaakov, Ephraim Brand and Sarah Ben Ari on the passing of their husband and father
Perhaps Yaakov, in spite of the blessing of his father and in spite of the assurance from G-d that He would return him to the Land of Israel, has some uncertainty. Is this a punishment, this trickery done to me? Has Divine judgement rendered me undeserving of those blessings?
4TH ALIYA (30:14-27)
Reuven brings jasmine, a fertility enhancer to Leah. Rachel asks for it and in exchange Leah conceives and has Yissachar, followed by Zevulun. Rachel bears Yosef. Yaakov asks Lavan permission to return home.
And another perhaps sinister echo. 11 of the sons of Yaakov and his daughter Dina have been born. The bearing of 12 children is an echo of those excluded from the Jewish people. Nachor had 12 children, Avraham 8. Yishmael had 12 children, Yitzchak only 2. Yaakov has 12 children. Is he following in the footsteps of those not a part of the Jewish people? Nachor and Yishmael?
5TH ALIYA (30:28-31:16)
Lavan asks Yaakov what his wage is for all the work he has done. Yaakov asks that he be allowed to select and breed certain animals as his wage. He is wildly successful and becomes laden with livestock. Lavan’s sons become jealous. Yaakov knows it is time to leave. He carefully explains to Rachel and Leah that he is worried as Lavan has not been honest with him. And that the angel has told him it is time to return to the Land. They agree that whatever G-d says they must do. Yaakov creates enormous wealth. Perhaps this is a Divine sign: Avraham had great wealth, Yitzchak was blessed with “meah shearim”, a 100-fold bounty of agriculture. Yaakov too has been unusually blessed in his breeding of flocks. Perhaps this is a Divine sign that I walk in my
forefather’s footsteps.
6TH ALIYA (31:17-42)
Yaakov and the family leave without telling Lavan. Rachel steals Lavan’s idols. Lavan pursues. G-d tells him not to harm Yaakov. Lavan berates Yaakov for his deception, not allowing him to kiss his children. Were it not that G-d instructed him otherwise, he would be justified in harming Yaakov. He searches for his idols but does not find them. Yaakov is fed up. He berates Lavan for his lack of appreciation of all of Yaakov’s hard work, changing his wages 10 times. But G-d saw my oppressive work and rewarded me.
In Yaakov’s uncertainty as to his fate, yet another echo. Years earlier Avraham was told his children would be exiled in a foreign land and afflicted, the Hebrew word “eenu”. For 400 years. And would return with great wealth. Yaakov uses that very word to describe his hard work for Lavan “G-d saw my hard labor – an’ee”. Perhaps, Yaakov wonders, I am that Jewish people. Foreign land. Afflicted. I am here 20 years, a long time – seems like 400. Leaving with great wealth.
Yaakov sees signs in his life that point to his being the next link in the Jewish people. On the other hand, he sees signs that perhaps he is the one that is out of favor.
7TH ALIYA (31:43-32:3)
Lavan and Yaakov part amidst a parting ceremony. A marker and stones are placed as testimony that Lavan will not approach Yaakov, nor Yaakov approach Lavan. Lavan returns home. Angels encounter Yaakov as he returns to the Land.
The angels greet Yaakov. Angels when he left and angels when he returns. Another sign of Divine favor, that he will continue the legacy of the Jewish people.
and our next step will be to plant a fruit tree. I never thought of myself as being the agricultural type, but the feeling of settling and planting a portion of Eretz Yisrael, has been truly euphoric. Iy”H, when we plant our tree, and eat the fruits that will grow one day, I think we will be able to truly appreciate that unique Kedusha found in the fruit of Eretz Yisrael!
Yaakov perceives conflicting indicators: of favor and disfavor, of parallels and contrasts, of promises and punishment. Perhaps this description of the life of our forefather, the forefather for whom our people is named, Yisrael, perhaps this creates a paradigm of Jewish experience. Jewish experience is promises and uncertainty. We see favor and disfavor. We have prophecies but perhaps are undeserving.
Yaakov, the recipient of a dream of prophecy, even Yaakov is uncertain of his fate. The Jewish people receive many prophecies. But we need to guard against overzealous certainty. If Yaakov lived with uncertainty, we too would be wise to temper our zeal with caution. Certainty is not the stuff of Yaakov’s life. We need to be vigilant to exercise prudent caution.
To conclude, when you buy your Tu B'shvat fruit this year, don’t search for those dried apricots and banana chips imported from Turkey. Rather, head over to the fresh produce and buy yourself some nice juicy Kedusha-filled Jaffa oranges and thank Hashem for bringing you to this land in order to be able to הבוטמ עבשלו הירפמ לוכאל, imbibing that Kedusha in every bite that you take!! ANXIETY
CAN BE PARALYZING
It can impact your professional development, relationships, even your physical health
THERE IS A WAY OUT Learn practical skills to feel better and take back your life
Clean, perfectly cut, and packaged to your preferences A variety of Mehadrin Kashrut certifications, including OU Delivered straight to your door!
THE PERSON in the parsha
THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
One Revelation or Two?
Quite some time has gone by since we celebrated the holiday of Sukkot. Frankly, there is much about that holiday that I have already forgotten. But one memory remains etched in my mind, one biblical phrase that was part of the Sukkot service that continues to haunt me.
I refer to the words of the Book of Kohelet/ Ecclesiastes, a work which inspires me, and occasionally confounds me, all year long but especially when we read it in the synagogue on the Shabbat of the Intermediate Days of Sukkot/ Shabbat Chol HaMoed.
This year, there is this one verse which caught my attention and hasn’t vanished with the passage of many weeks. It reads:
Do not hasten your lips, do not hurry your heart to make a vow in the presence of God— for God is in heaven while you are here on earth; so, let your words be few. (Kohelet 5:1-2)
That short phrase, “[He] is in heaven while you are here on earth,” troubled me. Is the
Religious Caregiver
Car owner
Master of the Universe so very distant from me? Was I not taught the He is close to us all? Do we not recite the verse in Ashrei three times a day which reads:
The Lord is close to all who call on Him, to all who truly call on Him. He fulfills the will of those who revere Him; He hears their cry and saves them. The Lord guards all who love Him… (Psalms 145:18-20)
This question brings us to this week’s Torah portion, Vayetze (Genesis 28:10-32:2).
But first, a point of information, which may be familiar to many of you, but which is vitally important for all who study Torah. It is this: the Torah generally alludes to the Master of the Universe with one of two appellations: either Elohim on the one hand, or the Tetragrammaton YHVH, which we pronounce Adonai. I will refer to the former as the “Almighty” and the latter as the “Lord.”
The earliest rabbinic commentators are keenly aware of this duality and generally understand that there are two aspects to the divine, “Almighty” being the term used to express His din, or tendency toward strict judgement, versus “Lord,” representing His rachamim, or His tendency toward boundless compassion. So-called Bible critics have rejected this rabbinic approach and explain the duality very differently, but that is not a subject for this column.
In this week’s parsha, we have several exam ples of the use of both terms for the divinity, occasionally in the very same verse. I will share with you one man’s approach to the use of two very different terms, Elohim and YHVH (“Almighty” and “Lord”). It is an approach which stands within the traditional rabbinic approach, with some variation. It is the work of a fascinating and brilliant Jewish scholar of the twentieth century named Rabbi Mordechai Breuer. Rabbi Breuer was a major Torah scholar who developed a methodology known as “multiple perspectives”/Shitat HaBechinot, and who is responsible for the recovery and publication of what is generally considered the most accurate extant edition of Tanach (Keter Yerushalayim). He passed away in 2007. He applies his framework to this week’s parsha in his two-volume commentary on Sefer Bereshit, the Book of Genesis, entitled Pirkei Bereshit.
Here is one of the passages that he chooses to analyze:
Yaakov left Be’er Sheva and journeyed toward Haran. In time he chanced upon a certain place and decided to spend the night there, because the sun had set. He took some stones from the place and put them under his head, and in that place lay down to sleep. And he dreamed: he saw a ladder set upon the ground, whose top reached the heavens. On it, angels of Elohim/Almighty went up and came down. The Lord/YHWH stood over him there and said, “I am the Lord/YHWH, the God of Avraham your father, and the God of Yitzchak. The land on which you lie I will give to you and your descendants. Your descendants shall be like the dust of the earth… Through you and your descendants, all the families of the earth will be blessed. I am with you. I will protect you wherever you go…” (Bereshit 28:11-15)
used in the same verse, first the “angels of the Almighty” climbing and descending the ladder, and then “the Lord” standing above—not the ladder—but above Yaakov himself (see Rashi). Thus, asserts Rabbi Breuer, Yaakov lies down to sleep with no spiritual intentions at all. The sun sets, he’s tired, and arranges some stones around him to protect him from the local wildlife. Perfectly mundane situation.
Talbieh - 300 sqm Elegant penthouse with character
Then comes the dream, with not one revelation but two. First the angels of the Almighty, the aspect of the divine that is distant from, although not always absent from, mankind, the “transcendent” aspect of the divine, the Almighty who dwells in the heavens and who comes down to earth for a brief visit but then scrambles back up the ladder. This assures Yaakov of some degree of divine assistance on his journey into the unknown. One revelation.
But then the Lord appears, not attached to the ladder at all, but standing above Yaakov with rachamim, compassionate and reassuring. This is the “immanent” aspect of the divine. The Lord carries a much more encouraging message guaranteeing Yaakov not only a successful journey but a safe return to his homeland in the Land of Israel and promises him all the blessings that He promised Yaakov’s ancestors. He reveals to him not only that he will have many descendants but that these descendants will bring blessing to all of humanity throughout human history. A second revelation and a much more magnificent one.
We can generalize from this analysis to our own personal relationship with the divine, as well as for the relationship of the Jewish people with the divine during the entire course of our diaspora.
Our people, at this very moment, are beset by enemies from many quarters. Every day brings unspeakably tragic losses of life and limb and dispossession. Yet there are silver linings in every cloud, and if not miracles then near miracles occur daily. Is the Master of the Universe
in the mode of din or harsh justice? At times, it certainly seems so. But does He also display His other aspect, that of profound compassion? Yes, He does, and we can only hope for the time when “He who makes peace in His high places will bring peace to us and to all of Israel” and to the entire world.
JERUSALEM SALES
TALBIEH - Private Land:
TAMA 38: 4 Rms, 128 sqm (incl. MB en suite), balcony, Shabbat elevator, Old City view!
*2 One bedroom apartments, renovated, purchase together or separate, shabbos elevator, view!
OLD KATAMON
160 sqm 4 bdrms, garden, storage, parking
Price NIS 8,900,000.
HAR NOF
Centrally Located– 10 room duplex with 400 sqm garden (room for a pool), excellent condition
Gilinski Real Estate
3.5
low Isaac's way. But a wise woman taught us that patience is but another name for hope. That woman was Jane Austen, who put these words into the mouth of one of Sense and :
Yehuda Leib Berren z"l
Rav Menachem Weinberg will give a shiur in his memory "Heroic Joy"
Monday evening, 23 November/ 8 Kislev 7:30pm
Zoom Meeting: 853 8980 1519
Password: Yehuda
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
The Birth of the World’s Oldest Hate
“Go and learn what Laban the Aramean sought to do to our father Jacob. Pharaoh made his decree only about the males whereas Laban sought to destroy everything.”
This passage from the Haggadah on Pesach – evidently based on this week’s Parsha – is extraordinarily difficult to understand.
First, it is a commentary on the phrase in Deuteronomy, Arami oved avi. As the overwhelming majority of commentators point out, the meaning of this phrase is “my father was a wandering Aramean” - a reference either to Jacob, who escaped to Aram [Aram meaning Syria, a reference to Haran where Laban lived], or to Abraham, who left Aram in response to God’s call to travel to the land of Canaan. It does not mean “an Aramean [Laban] tried to destroy my father.” Some commentators read it this way, but almost certainly they only do so because of this passage in the Haggadah. Second, nowhere in the Parsha do we find that Laban actually tried to destroy Jacob. He
deceived him, tried to exploit him, and chased after him when he fled. As he was about to catch up with Jacob, God appeared to him in a dream at night and said: ‘Be very careful not to say anything, good or bad, to Jacob.’ (Gen. 31:24). When Laban complains about the fact that Jacob was trying to escape, Jacob replies: “Twenty years now I have worked for you in your estate – fourteen years for your two daughters, and six years for some of your flocks. You changed my wages ten times!” (Gen. 31:41). All this suggests that Laban behaved outrageously to Jacob, treating him like an unpaid labourer, almost a slave, but not that he tried to “destroy” him – to kill him as Pharaoh tried to kill all male Israelite children.
Third, the Haggadah and the Seder service of which it is the text, is about how the Egyptians enslaved and practised slow genocide against the Israelites, and how God saved them from slavery and death. Why seek to diminish this whole narrative by saying that – actually - Pharaoh’s decree was not that bad, Laban’s was worse. This seems to make no sense, either in terms of the central theme of the Haggadah or in relation to the actual facts as recorded in the biblical text. How then are we to understand it?
Perhaps the answer is this. Laban’s behaviour is the paradigm of antisemites through the ages. It was not so much what
Laban did that the Haggadah is referring to, but what his behaviour gave rise to, century after century. How so?
Laban begins by seeming like a friend. He offers Jacob refuge when he is in flight from Esau who has vowed to kill him. Yet it turns out that his behaviour is less generous than self-interested and calculating. Jacob works for him for seven years for Rachel. Then on the wedding night Laban substitutes Leah for Rachel, so that to marry Rachel, Jacob must work another seven years. When Joseph is born to Rachel, Jacob tries to leave. Laban protests. Jacob works another six years, and then realises that the situation is untenable. Laban’s sons are accusing him of getting rich at Laban’s expense. Jacob senses that Laban himself is becoming hostile. Rachel and Leah agree, saying, “he treats us like strangers! He has sold us and spent the money!” (Gen. 31:1415). Jacob realises that there is nothing he can do or say that will persuade Laban to let him leave. He has no choice but to escape. Laban then pursues him. Were it not for God’s warning the night before he catches up with him, there is little doubt that he would have forced Jacob to return and live out the rest of his life as his unpaid labourer. As he says to Jacob the next day: “The daughters are my daughters! The sons are my sons! The flocks are my flocks! All that you see is mine!” (Gen. 31:43). It turns out that everything he had ostensibly given Jacob, in his own mind he had not given at all. Laban treats Jacob as his property, his slave, a non-person. In his eyes Jacob has no rights, no independent existence. He has given Jacob his daughters in marriage but still claims that they and their children belong to him, not Jacob. He has given Jacob an agreement as to the animals that will be his as his wages, yet he still insists
Jerusalem Real Estate is My Business Eta: 054-723-3863
Amazing stand alone homes in OLD KATAMON, TALBIYA, BAKA, GERMAN COLONY
In GERMAN COLONY. New exclusive. Rehov Harakevet. 110 sqm with 4 bedrooms, 2 full ensuite bathrooms. 116 sq, registered garden, parking. Completely accessible. 8,6500,000 NIS
MUSRARA. Beautiful original Jerusalem home 185 sqm, completely renovated. Private entrance into magical garden. Sold with a renovated unit used for AirBnB. Parking spot option. 7,400,000 NIS
4
In GERMAN COLONY. 300 sqm plus 170 sqm reg garden. Plus parking & roof top terrace. 18.000,000 NIS
In SAN SIMON. Fantastic 150 sqm on one floor, 2 elevators and underground parking, terrace with amazing views and partial sukka. Great condition. 7,500,000 NIS
180 sqm Penthouse on an exclusive street in ARNONA. 40 sqm balcony, registered parking. Very high standard finish. 9,800,000 NIS
Eta Morris Realty, Ltd. etamorrisrealestate@gmail.com Eta: 054-723-3863 etamorrisrealty.co.il
that “The flocks are my flocks.”
What arouses his anger, his rage, is that Jacob maintains his dignity and independence. Faced with an impossible existence as his father-inlaw’s slave, Jacob always finds a way of carrying on. Yes, he has been cheated of his beloved Rachel, but he works so that he can marry her too. Yes, he has been forced to work for nothing, but he uses his superior knowledge of animal husbandry to propose a deal which will allow him to build flocks of his own that will allow him to maintain what is now a large family. Jacob refuses to be defeated. Hemmed in on all sides, he finds a way out. That is Jacob’s greatness. His methods are not those he would have chosen in other circumstances. He has to outwit an extremely cunning adversary. But Jacob refuses to be defeated, crushed or demoralised. In a seemingly impossible situation Jacob retains his dignity, independence, and freedom. Jacob is no man’s slave.
Laban is, in effect, the first antisemite. In age after age, Jews sought refuge from those - like Esau - who sought to kill them. The nations who gave them refuge seemed at first to be benefactors. But they demanded a price. They saw, in Jews, people who would make them rich. Wherever Jews went they brought prosperity to their hosts. Yet they refused to be mere chattels. They refused to be owned. They
had their own identity and way of life; they insisted on the basic human right to be free. The host society then eventually turned against them. They claimed that Jews were exploiting them rather than what was in fact the case, that they were exploiting the Jews. And when Jews succeeded, they accused them of theft: “The flocks are my flocks! All that you see is mine!” They forgot that Jews had contributed massively to national prosperity. The fact that Jews had salvaged some self-respect, some independence, that they too had prospered, made them not just envious but angry. That was when it became dangerous to be a Jew.
Laban was the first to display this syndrome but not the last. It happened again in Egypt after the death of Joseph. It happened under the Greeks and Romans, the Christian and Muslim empires of the Middle Ages, the European nations of the nineteenth and early twentieth centuries, and after the Russian Revolution.
In her fascinating book World on Fire, Amy Chua argues that ethnic hatred will always be directed by the host society against any conspicuously successful minority. All three conditions must be present.
[1] The hated group must be a minority or people will fear to attack it.
[2] It must be successful or people will not envy it, merely feel contempt for it.
[3] It must be conspicuous or people will not notice it.
Jews tended to fit all three. That is why they were hated. And it began with Jacob during his stay with Laban. He was a minority, outnumbered by Laban’s family. He was successful, and it was conspicuous: you could see it by looking at his flocks.
What the Sages are saying in the Haggadah now becomes clear. Pharaoh was a one-time
enemy of the Jews, but Laban exists, in one form or another, in age after age. The syndrome still exists today. As Amy Chua notes, Israel in the context of the Middle East is a conspicuously successful minority. It is a small country, a minority; it is successful, conspicuously so. Somehow, in a tiny country with few natural resources, it has outshone its neighbours. The result is envy that becomes anger that becomes hate. Where did it begin? With Laban.
Put this way, we begin to see Jacob in a new light. Jacob stands for minorities and small nations everywhere. Jacob is the refusal to let large powers crush the few, the weak, the refugee. Jacob refuses to define himself as a slave, someone else’s property. He maintains his inner dignity and freedom. He contributes to other people’s prosperity, but he defeats every attempt to be exploited. Jacob is the voice that says: I too am human. I too have rights. I too am free.
If Laban is the eternal paradigm of hatred of conspicuously successful minorities, then Jacob is the eternal paradigm of the human capacity to survive the hatred of others. In this strange way Jacob becomes the voice of hope in the conversation of humankind, the living proof that hate never wins the final victory; freedom does.
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.
FOR SALE
3 NEW LUXURY PROJECTS
2/3/4/5 rooms, penthouses, in a great location of the German Colony, Old Katamon or Arnona, with all the facilities, elevator, balcony, starting at 2.75 milion NIS
GREAT INVESTMENT CLOSE TO EMEK REFAIM
3 rooms, with a process to get a new 4 room apt of 100m, in a luxury building with elevator, 12m balcony, storageroom, parking, 3,000,000 NIS (potential to double the investment!)
RASKO CLOSE TO OLD KATAMON - New 4 rooms, in a small modern building with elevator, 100m, 15m balcony with view, large living room, master bedroom, quiet, parking, 4,100,000 NIS
He took some stones of that place and placed them around his head (Bereshit 28:11)
After Yaakov departs from his parents in Beer Sheva on his way toward Haran, he stops on Har HaMoriya, the future venue of the Beit HaMikdash and surrounds himself with stones to protect himself as he rests. When he awakes the Torah tells us ןבאה תא חקיו ויתושארמ םש רשא – He took the stone that was under his head. Whereas initially we are informed of several stones םוקמה ינבא, when Yaakov rises, he takes the stone ןבאה in the singular. Rashi explains that the stones argued as each desired to merit that Yaakov’s head be placed upon them. Hashem then performed a miracle and all the smaller rocks became one large stone so there would be no dispute among them.
There are two ideas that explain this phenomenon and from which we can derive important lessons.
Mazal Tov to Gene & Alan Portnoi and family on the birth of a great-grandson
UNITED – SOLID AS A ROCK
The Ba’ale Musar ask: how did this resolve the dispute among the stones? Yaakov still only placed his head on a small portion of the stone? Not all of the stones benefited from having Yaakov rest upon them? They explain that once there is תודחא – when united, there is no jealousy or hatred. One’s left hand is not jealous of one’s right hand holding an ice cream cone. Even though Yaakov only rested his head upon a portion of the stone, as all the stones were united, they did not need their specific part to come into contact with Yaakov. This message is so relevant to us today. When Am Yisrael is united, there is no hatred or jealousy. We are one entity. This is the secret to successfully defeating our enemy. May we unite and be as solid as a rock!
ןבא – TRANSMISSION FROM FATHER TO SON
The Sare Alafim offers an alternative explanation. The word ןבא is comprised of two words – בא and ןב. Father and son. 1 Yaakov looked at Avraham, the “father” who personified chesed and ahava. He then looked at the “son” Yitzhak, who personified yirah and gevura. Was Yaakov to create his own “derech” , his own way of approaching Hashem or was he to follow one of his forefathers? Yaakov states: אל יכנאו יתעדי – which can be interpreted to mean that he did not want to create his own way. Rather, he chose to combine both approaches, Ahava and Yirah -which results in Tiferert (glory).
1. One of the reasons given for placing a stone ןבא on a grave is to reflect the continuity and transmission of the mesorah to the next generation. From father to son.
REBBETZIN SHIRA
FACULTY, OU ISRAEL CENTER
Faculty, OU Israel Center
SMILES
Deep Desires
Yaakov Avinu has left his parents’ home and journeyed to Charan. He arrives as the local shepherds gather and wait at the communal well for the flocks to arrive and be watered. Together they expect to roll the rock off the well and tend to the thirsty sheep. Yaakov Avinu chastizes the shepherds for what he perceived as their laziness, when Rachel Imeinu arrives with Lavan’s flock of sheep. Upon seeing Rachel and the sheep, Yaakov Avinu single handedly rolls the rock right off the well and waters the flock. Rashi comments here on Yaakov’s unusual strength. Why is this fact important? What are we to learn from this display of might?
In Sichos Mussar, Rav Chaim Shmuelevitz zt”l notes that every person possesses a tremendous reservoir of spiritual strength that we often neglect to access. In the special tefillah for rain that we say on Shemini Atzeres, we ask Hashem to remember Yaakov Avinu, “yichad lev – [who] dedicated his heart”- and grant us abundant water in merit of the tremendous spiritual focus that Yaakov Avinu displayed in removing the stone from the well. This is not a reference to physical brawn rather it is a description of an inner spiritual drive that Yaakov accessed to do chesed for another. Indeed, Ramban points to a similar phenomenon when Am Yisrael was in the desert and people volunteered to craft the
various components for the Mishkan even though they had no previous background in fine craftsmanship. When one is motivated by a deep spiritual momentum, his inner resources are brought to the fore.
Further, Chazal teach that Yaakov Avinu did not sleep for the 14 years that he learned in Yeshivat Shem Ve’Ever. The Chafetz Chayim zt”l explains the verse, “Sas anochi al imratecha ke’motzai shalal rav, I rejoice over your word [of Torah] like one who finds abundant treasure,” (Tehilim 119;162) ; when one understands that each word of Torah is precious like a valuable treasure, he will find the inner reserves to learn with diligence and passion without tiring, Once again, we see that a deep, inner desire and focused attitude motivated Yaakov Avinu to reach great spiritual heights.
Rav Ezrachi zt”l in Birkat Mordechai, develops this theme. The one overarching motif we find shared among the Avot was their desire to do chesed, to give to others. Upon seeing Rachel, one of the future Imahot, leading the sheep, he was overwhelmed with the desire to give to her and help water her flock. Hashem grants a singular siyata D’shmaya, Divine assistance, to those who choose to live higher and go beyond themselves.
Although what Yaakov did may seem like a small act of kindness, it is remembered each year in the tefillah for rain. The Saba of Slabodka zt”l learns from here that an act of kindness is not measured by how great it is, rather by how great the intent and desire of the one who is doing this act of kindness.
Yaakov Avinu was driven with the entirety of his being – “yichad lev,” thus his act leaves an impression and is remembered for generations.
Our soldiers are currently demonstrating this “yichad lev” inherited from Yaakov Avinu. We wish them continued koach mission with wholehearted pride and elyonah, Divine protection and safety.
**FOR RENT! Rechavia. One-of-a-kind semidetached renovated house with a private entrance.
4 bedrooms, 3 full bathrooms, fully equipped kitchen with new appliances. Large private garden.
For a long-term lease.
The asking price is $7,000 per month
**FOR RENT! Rechavia 9 bedrooms 4 levels house. Experience luxury in Rechavia with this exquisite 400 m² house featuring 9 bedrooms, 7 bathrooms, and a private rooftop with an open pool. Enjoy seamless access with a private elevator and a state-of-the-art kitchen equipped for a chef.
Elegant interiors and top-of-the-line furnishings make this home move-in ready. Additional perks nclude underground parking for two cars and a torage room.
Th ki i i $20,000 per month with a ease.
Ruth Abrahami - 054-8070677
TOMORROW
our Children's Home has been providing therapeutic treatment and rehabilitation to at-risk boys and girls from all over Israel. Their deeply unstable familial backgrounds, filled with abuse, neglect, and abandonment, cause them to suffer from severe trauma, anxiety, and stress, and worst of all – lose hope for a better future. We rely on the support of your generous tzedakah to continue providing the best care
RABBI JUDAH
JUDAH MISCHEL
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) RABBI
The Ladder of Emunah
The beloved Rav Avrohom Genachovsky, zt’l, Rosh Yeshivah of Kochav mi-Yaakov Tchebin, was a gentle, modest and kind ‘master of bein adam l’chaveiro’. Agan ha-Sahar is a beautiful collection of stories extolling the righteous ways of this humble Torah genius and his life dedicated to the wellbeing of others.
One night, while Reb Avrohom was learning in his Bnei Brak apartment, he heard the sounds of crying children through his open window. When the crying intensified and did not abate, the Rosh Yeshivah closed his Gemara and went downstairs to see what was going on. He walked back and forth on Rechov Avtalyon until he was able to ascertain where the cries were coming from: an apartment in the next building, one flight up. Not wasting any time, Reb Avrohom ascended the stairs but when he knocked at the door, he quickly understood that a number of small children were inside, seemingly without a parent at home. Perhaps the parents had stepped out thinking the kids would remain asleep!
At first, Reb Avrohom tried to console the kids from behind the locked door. Unable to soothe them or guide them to open the door, he told them to go to the window in the living room and to wait there. Reb Avrohom quickly descended, ran back to his building
and returned a few minutes later carrying a ladder. Though not a young man, he climbed up to the window where the children had gathered. With soft, grandfatherly reassurances, he handed the children candies. “Kinderlach, don’t be scared; come sit by the window until Ima and Abba come home.”
The children brought their pillows and blankets to the couch by the window and the Rosh Yeshivah, standing high atop the ladder, told them bedtime stories and sang songs to soothe their worries.
When the frazzled parents came home some time later, they were stunned to encounter the angelic face of the well-known sage framed by the window, singing sweet lullabies, while their tear-streaked children nodded off on the couch. A few fortunate neighbors and passersby stood below, also transfixed by the Rav’s ‘ascent’ and revelation of glorious, otherworldly concern and care.
As a refugee running from a brother who sought to kill him, Yaakov Avinu’s future is uncertain. With nowhere to go and not even a roof over his head, Yaakov has a Divine encounter on the Temple Mount: “And Yaakov encountered the Place — and he slept there.”
“And Yaakov encountered the Place — and he slept there, for the sun had set….”
“And he had a dream: a sulam, a ladder, was
set on the ground and its top reached to the heavens, and messengers of God were going up and down on it.” (28:12)
During the evening, after the sun had set, Yaakov davened. Based on this, our Sages (Berachos, 26b) instituted Arvit, the evening prayer:
“And Yaakov ‘encountered’ the Place… The word tifga, ‘encounter’, always means prayer, as Hashem said to Yirmiyahu haNavi: םדעב אשת לאו
‘And as for you, do not pray on behalf of this nation and do not raise on their behalf songs and prayer, and do not tifga, ‘encounter’ (pray to) Me, for I do not hear you’” (Yirmiyahu, 7:16).
Yaakov’s vision or dream sequence unfolds davka at night, “after the sun had set”. In the
face of fear, threatened by armies of Eisav, surrounded by darkness, all alone, he turned to Hashem with emunah
Rav Yitzchak Ginsburg, shlit’a, (in Sefer Ma’ayan Ganim,) teaches that different times, stages and challenges present different pathways to forge a kesher with the Ribbono shel Olam. In our ups and downs, we can turn to Hashem in different modes, depending on whether we feel distant or close. Yaakov Avinu’s ability to encounter Hashem within his darkest experiences gave him the power to establish the evening prayer.
While Avraham and Yitzchak are associated with prayers that are in a mode of ‘daytime’, Yaakov introduces a prayer in the mode of ‘nighttime’, calling from within concealment, turning to Hashem during a time of literal and figurative darkness — challenge, loneliness or hardship. This is the avodah of calling out
with tears, revealing light within darkness, and finally breaking out of exile, as in prophecy of Yeshayahu haNavi:
Then your light shall break forth as the dawn, and your healing shall quickly sprout, and your righteousness shall go before you; the glory of Hashem shall gather you in!
(Yeshayah, 58:8)
The word עקבי, yibaka, “shall break forth” has the letters that spell Yaakov.
Only from within a seeming void and absence, a place of darkness, tears and anxieties, can the undefeatable power of emunasecha ba-leilos, ‘your faith within the nights’ break forth. With Yaakov’s ‘emunah breakthrough’, he forged this path for us, walking in front of us into the darkness and sleepiness of exile. By initiating the avodah of vayifga ba-makom, praying in that place of uncertainty, he revealed points of Divine contact and encoded them into the Maariv prayer. Whenever we daven at night, we can thus find the koach to dispel the darkness that surrounds us.
Ramban writes that the sulam, the ladder, stretched from Yaakov’s present to his future. Moving on through his pain and trembling, he found a footbridge of faith crossing the unknown, a way forward ascending all the way to the End of Days, the future of promise and potential, the dawn of a brighter era.
Our life, too, is a ladder of radical emunah. Every step we take, whether we are ascending or descending, necessitates at least a moment of instability. Every movement from one rung to another, requires that our foot will pass through dizzying, ungraspable empty space. Reaching and moving, we pass beyond our sense of level stability and comfort, again
and again. Yet as we bridge these ‘dark’ gaps between where we are and where we must go, we find there the footsteps of Yaakov and the angelic, yet deeply human, tzadikim who have walked before us.
There are times when we feel alone and abandoned, and we may cry out in worry. Yet, deep down, we know that Keitz sam la-choshech, “Hashem set a deadline for darkness (Iyov, 28:3).” We are lifted by the emunah that this night will end and the dawn will break.
As we look out the window in search of consolation and salvation, may our prayers be heard — and may we soon behold this glorious light with our own eyes!
Historic duplex located on Ein Kerem St. Full of character, spacious rooms with domed ceilings, large sukkah terrace, 125 sqm net, 2.5 bedrooms, 1.5 baths, needs renovation
Asking price: 4,100,000 NIS
www.integrityrealestate.co.il
Ilana Nelson 054.5341403
Live in the Heart of Ein Kerem
SIMCHAT SHMUEL
BY RABBI SAM SHOR
Program
Director, OU Israel Center
BY RABBI SAM SHOR DIRECTOR, TORAH INITIATIVES, OU ISRAEL
Our Sedra, Parshat Vayeitzei opens with Yaakov departing from Be’er Sheva toward Charan, in order to flee from the potential danger he faced at the hands of Eisav, following Yaakov’s masquerade,pretending to be Eisav, and receiving the bracha from Yitzchak.
The Torah tells us:
He came upon the place and stopped there for the night, for the sun had set. He took from the stones of that place, and placed it under his head and lay down in that place.
Just a few verses later we read:
Early in the morning, Yaakov took the stone that he had put under his head and set it up as a pillar and poured oil on the top of it.
The Rashbam, sees no contradiction between our two verses:
He took from the stones- he took one of the stones lying around in that location, as testified to in the subsequent verse, when the Torah speaks of ןבאה תא, “the stone.
The Gemara in Chulin however, explains the apparent contradiction between these two verses pertaining to this incident.
It is written: “And he took from the stones of the place, and placed them under his head, and lay down in that place to sleep” (Breisheet 28:11). And (a few verses later) it is also written: “And Yaakov rose up early in the morning, and he took the stone that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Breisheet 28:18). The first verse indicates that Yaakov took several stones, whereas the latter verse indicates that he took only one stone. Rabbi Yitzchak says: This teaches that all those stones gathered to one place and each one said: Let this righteous man place his head upon me. And it was taught: And all of them were absorbed into one large rock.
According to our gemara, the many stones super-naturally merged together to become one stone, upon which Yaakov Avinu would rest his head at this sacred place.
The Ohalei Yaakov, Rebbe Yaakov Friedman of Husiyatin, zy’a, was one of the great religious personalities of the pre-state Yishuv and early years of Medinat Yisrael .The Rebbe of Husiyatin, was fortunate to make aliya from Poland, just ahead of the Nazi onslaught, settling in Tel Aviv in 1938, where he lived until his passing in 1957. Within the Rebbe’s beautiful teachings we not only find depth and inspiration, but are often given a glimpse of this very challenging period in Jewish History.
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
The Rebbe sees within our verse and the Gemara’s interpretation of our verse, a powerful message which is as relevant today as it was when the Rebbe shared these words in 1947.
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.
is to emphasize that the Torah is not as interested in the history of power as in the history of the covenant of G-d with the Jewish people. And that will be told at great length.
HAFTORAH CHAYEI SARAH 1 KINGS 1: 1-31
The theme of this week’s haftorah echoes the theme in our parsha which mentions both the death of Sarah and Avraham.
King David was an older man and a woman was assigned to him to serve him and provide warmth.
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
The stones coming together as one is a message and allusion to the future. As the Jewish People gather from all corners of the Earth and return to make Aliya to Eretz Yisrael, Am Yisrael will need to unite and come together to take action. it is not enough for us to say Mashiach has not yet arrived, and therefore we await his arrival and he will take us forth, rather we must first come together and take action, and then that will hasten our full redemption. The stones coming together and becoming one stone, teaches us that it not simply enough for us to gather together from across the globe, rather the key to our success and ultimate redemption is to come together and become one united entity-Shalom and Achdut-Peace and Unity among the Jewish People will ultimately fix the entire world.
A SHORT VORT
The Rebbe’s powerful insight continues to ring loud and clear, nearly eighty years later. Now, perhaps more than ever, there is a need for the Jewish People to unite and come together as one, as we secure our future here in Artzeinu Hakedosha.
Adoniyahu, one of King David’s sons, began to prepare for ascension to his father’s throne. This was despite the fact that King David expressed his wishes that his son Shlomo succeed him.
Adoniyahu convinces two very significant personalities - the High Priest and the commander of King David’s armies - to
BY RABBI CHANOCH YERES
R av, Beit Knesset Beit Yisrael, Yemin Moshe
When Avraham addresses the people of Cheit, trying to acquire a burial spot for his wife, he says “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and a Resident am I with you”
This seems to be a contradiction. If one is a stranger than he is not a resident, if he is a resident than he is no longer a stranger. What did Avraham mean?
Yehi Ratzon, May each of us heed this beautiful teaching from the Rebbe of Husiyatin zt’l, and may we merit to see that unity, and ultimate redemption and tranquility for the entire world.
JERUSALEM AND THE SURROUNDING AREAS | BEIT SHEMESH | TEL AVIV / CENTER | ESTATES IN MOSHAVIM | NEW CONSTRUCTION PROJECTS ALL OVER ISRAEL
Brand new Apartments | Second-hand Apartments | Private Houses and Luxury Villas | Luxury Properties
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) explains that Avraham watched how he spoke in this tense situation in order to, both, state his truth and be able to keep the peace -Shalom Bayit. Avraham said, on the one hand, “I am a Resident’ due to G-d’s promise to receive this Land and on the other hand, I still need your agreement to purchase a plot. In other words, Avraham implied “I am the resident” and you are the “strangers”, while they understood him as saying that “they” are the residents and Avraham is the stranger. The peace was kept, and Avraham remained true to his ideals. Shabbat Shalom
Israel
We are a young senior couple looking for a 1 bedroom furnished apartment in Jerusalem from December 2021-June 2022 0524419731
NEFESH B’NEFESH CONGRATULATES THE 2023 & 2024 BONEI ZION PRIZE RECIPIENTS
The ceremony was held this week at the Beit Ha’Am Cultural Hall in Jerusalem.
The ceremony was held this week at the Beit
Ha’Am Cultural Hall in Jerusalem.
GEULAS YISRAEL
GEULAS YISRAEL
RABBI
MOSHE TARAGIN
RAM YESHIVAT HAR ETZION
MAGGID SHIUR ALL PARSHA AND ALL DAF, OU.ORG
THREE METAPHORS
Please continue to pray for my son
Noam Avraham ben Atara Shlomit
Like the Soil… of Israel
Sefer Bereishis unveils the origin story of our people. Before introducing mitzvot and halachot, the Torah lays the foundation of Jewish nationhood. Without a nation, Torah would be incomplete, as ideally, it addresses not only individual conduct but also collective experiences and societal structures.
Moreover, Jewish national and historical identity is integral to religious consciousness. Without recognizing ourselves as part of a Jewish nation, religious identity risks being disconnected and ungrounded. Sefer Bereishis forges this identity, emphasizing the enduring bond of Jewish peoplehood.
Sadly, over generations and particularly in modern times, many have strayed from halachic observance or experienced diminished fidelity to Torah law. Yet, countless Jews still cling to their Jewish historical identity. This historical tenacity, rooted in the narrative of Bereishis, serves as a resilient platform for ultimate religious rejuvenation and transformation. By intertwining identity, history, and faith, Bereishis shapes a timeless framework for national survival and spiritual renaissance.
When introducing the grand vision of Jewish destiny, Hashem employs metaphors, each containing profound layers of meaning. These metaphors are essential, as Jewish history is intricate, marked by fluctuations and evolving roles. Through metaphors, the Torah captures the multifaceted nature of our national experience, adapting to the dynamic tides of history.
Sefer Bereishis anchors itself in three central metaphors, each portraying the vast nation we are destined to become: stars in the heavens, sand on the seashore, and the topsoil of the earth. While all three evoke the image of a vast and enduring nation, they differ in their symbolic resonance. Moreover, each metaphor is introduced at distinct stages, reflecting the evolutions of Sefer Bereshis.
These metaphors transcend their surface meaning, and together, they form a poetic tapestry, capturing the breadth and depth of Jewish destiny across generations.
A LONELY NIGHT
As Ya’akov flees from the wrath of Esav, he is enveloped in fear and loneliness on a desolate, dark mountain. In this vulnerable moment, Hashem appears to him in a dream, standing atop a ladder stretching from earth to heaven, promising protection during his journey into exile. This divine reassurance is underscored by the metaphor of his descendants being as numerous as the dust of the earth, echoing the earlier promise made to Avraham immediately upon his own arrival in Israel.
This metaphor, likening the Jewish people to
the dust of the earth, conveys a profound aspect of Jewish identity: dust, though often trampled and scattered, is never destroyed and always returns to its place. It symbolizes humility, durability, and the capacity to endure and regenerate despite hardship. Delivered to Ya’akov during a moment of profound vulnerability, this dust metaphor strengthened his resolve, reminding him that his descendants would endure and thrive, even amidst adversity.
Alone and uncertain, Ya’akov personally embodies the plight of a future nation that would often face exile and alienation. By using this metaphor at this juncture, Hashem reassures Ya’akov that the Jewish people’s connection to their divine mission and identity will remain unbroken, no matter how scattered or oppressed they become. This promise of resilience forms the bedrock of Jewish historical consciousness, instilling hope and fortitude during times of uncertainty and dislocation.
GROWTH
As soil is often trampled upon, it represents our vulnerability throughout history. Yet, despite being downtrodden, soil remains a source of life and sustenance, enduring and regenerating. It contains air, minerals, water and organic matter, the basic ingredients of life.
Jewish history embodies a duality—repeatedly trampled upon, yet, from this very oppression, we nourish the broader human experience, fostering growth and resilience.
Ya’akov, about to embark on the first Jewish exile, epitomized this dynamic. He was leaving the Promised Land for a twenty-year sojourn in a foreign land, where he would toil and suffer under the exploitative hand of Lavan. His individual narrative became a template for future Jewish experiences, foreshadowing future exiles and challenges.
077-2050015 052-2678749
golanechasim@gmail.com Meir Golan
BAKA: New 4 room apartment in a new building, 90m, master suite, Shabbat elevator, parking, balcony, 4,250,000 NIS
RASCO: new 4 room apartment, 95m, master suite, elevator, balcony, very nice view 2,950,000 NIS
The promise that his descendants would be like the soil served as both a warning and a reassurance. It acknowledged the hardships ahead but also guaranteed that the Jewish nation would persevere, much like soil, which, though trampled, remains indispensable and eternal. As Ya’akov initiated this historical paradigm, he was fortified with the knowledge that Jewish endurance would mirror the enduring nature of the earth itself.
Meir Golan
The Torah underscores this idea with the pasuk:
“You will burst forth westward, eastward, northward, and southward; through you, all the families of the earth will be blessed”.
The conclusion of the verse—a vision of dispersion intertwined with universal influence— elucidates the dual symbolism embedded in the metaphor of the soil.
Franz Kafka, despite his conflicted Jewish identity, expressed a similar sentiment with a metaphor of a seed:
“The Jewish people are scattered like seeds of corn, absorbing potentialities from their surroundings, storing them, and ultimately achieving further growth. Their destiny is to purify these potentialities and elevate them to higher purpose.”
This sentiment reverberates throughout Jewish history. Even in exile, amidst challenges and hostility, the Jewish people have continually uplifted humanity. Kafka poignantly concludes:
“They beat the Jews and murder humanity.”
Ya’akov embodied this paradox. Though deceived by Lavan and threatened militarily, his presence brought prosperity and success to his host. This enduring pattern illustrates the profound impact the Jewish people have had
and will continue to have on the world. If only our adversaries could see this truth, if only they would open the words of Parshat Vayeitzei, or even the pages of Kafka, perhaps hatred would give way to partnership, and venom would transform into a force of empowerment.
THE SOIL OF ISRAEL
The metaphor of ץראה רפע carries a par- , ticular meaning, at this juncture in Ya’akov’s life. A closer examination of the pasuk suggests that this phrase of ץראה רפע does not merely symbolize soil in a general sense but specifically alludes to the topsoil of Israel. In many instances throughout Tanach, the unqualified term ץרא serves as shorthand for the Land of Israel. This interpretation is further substantiated by the contrast within the pasuk between ץראה רפע and המדאה תחפשמ (the families of the lands), emphasizing the distinct and unique promise regarding the Land of Israel. The word המדא refers to lands in general, whereas ץראה רפע refers to the soil of Israel.
Ya’akov, on the brink of leaving his homeland for an extended period, was consumed by fear. Would his prolonged absence sever his connection to the Land? Would he become alienated from its essence—the rhythm of its seasons, the contours of its topography, and the richness of its soil? This fear was intensified by the legacy of his father, Yitzchak, who had cultivated the Land with immense success, reaping a hundredfold yield. Ya’akov worried that his departure might render him a stranger to the inheritance he was meant to cherish.
In this moment of anxiety, Hashem reassured Ya’akov that his descendants would remain deeply rooted in the actual soil of Israel. Their bond to the Land would endure, transcending exile and absence, ensuring that they would never lose their connection to their ancestral
home. This promise not only assuaged Ya’akov’s immediate fears but also planted the seeds of hope for generations to come, affirming the eternal link between the Jewish people and the Land of Israel.
Hashem’s promise to Ya’akov that his descendants would be as numerous as the soil of Israel signifies more than just numerical abundance — it speaks to a deep, eternal connection to the Land itself. Even though we would journey far from our homeland- the pasuk המדקו
foretells our scattering across the world, the Land of Israel would always remain the heart of our identity, a spiritual anchor that could never be severed.
Despite being exiled for thousands of years, our bond with the ץראה רפע, the soil of Israel, remained intact. In the modern era, this prophecy has been fulfilled. After millennia of separation, we have returned to our homeland, reaffirming this eternal connection to the Land. The Land of Israel has responded in kind, flourishing once again after a long period of barrenness. For the first time in two thousand years, the Land is yielding its abundance, welcoming us back into its embrace.
As we return, we rediscover the Land’s beauty, its topography, its deep historical roots, and its sanctity as the Land of Hashem. Though scattered across the globe, our spiritual connection to ץראה רפע has never been severed. This inner bond with the Land of Israel — its soil, its sanctity—remains undiminished, an ever-present foundation of Jewish identity.
Rabbi Taragin’s newest sefer entitled “Reclaiming Redemption Deciphering the Maze of Jewish History (Mosaica)” is now available at: www.reclaimingredemption.com and in bookstores.
HAFTORAH
INSIGHTS
Walking With the Righteous
The Haftorah concludes with the powerful admonition: םב וכלי םיקדצו ’ה יכרד םירשי־יכ״ “׃םב ולשכי םיעשפו — For the ways of Hashem are just; the righteous will walk in them, but sinners will stumble on them.
The Gemara in Horayot (10b) offers a profound interpretation of this verse. According to Rabbah Bar Bar Channah in the name of Rabbi Yochanan, the distinction between “righteous” and “sinners” here does not refer to completely different individuals performing opposing actions. Rather, it refers to two people carrying out the exact same mitzvah. For example, both may roast a Korban Pesach. One does so with the intent of fulfilling a mitzvah, placing himself in the category of “the righteous will walk in them,” while the other does so simply to satisfy his
BY REBBETZIN DR. ADINA SHMIDMAN
DIRECTOR, OU WOMEN’S INITIATIVE
physical craving, falling under “sinners will stumble on them.”
This teaching raises an essential question: why does intent matter so much, especially if the outward action is identical? The Abarbanel explains that fulfilling Hashem’s commandments goes beyond mechanics; it requires a mindful and heartfelt connection. Carrying out the directives of G-d demands not only physical action but also spiritual intent, kavanah. It is our inner attitude that transforms actions into meaningful expressions of devotion.
In these days of struggle and challenge, may we strive to walk in the paths of the righteous, performing each action with care and devotion. Let us pray that our collective efforts and heartfelt intentions bring merit to our people and strength to those fighting for our safety, paving the way for peace and redemption.
United Hatzalah’s medics arrive at emergencies within 90 seconds - often before ambulances. This year, we’ve trained 1,000 new volunteers ready to save lives in 2025. But they need your help. Each medic needs a fully stocked bag with lifesaving supplies to respond in those critical moments. www.israelrescue.org/medicbag Your
Cottage in Rimon, Efrat
RABBI AARON GOLDSCHEIDER
RABBI AARON GOLDSCHEIDER EDITOR, TORAH TIDBITS
RAV,
Editor, Torah Tidbits
THE
JERUSALEM SHUL BAKA, JERUSALEM
Rav Kook: Cultivating Self-Belief
When Rav Kook was eighteen years old he heard of the passing of the illustrious founder of the Mussar movement, Rav Yisrael Salanter. Rav Kook tore his garment, removed his shoes and sat on the ground in ritual morning (The Legends of Rabbah bar Bar Hana, Naor, p. 214)
Despite the obvious awe in which Rav Kook held the founder of the Mussar movement, he voiced some severe criticism of what he viewed as the movement’s shortcomings. There is a theme that Rav Kook would revisit on several occasions in the course of his writings in which he highlighted the need for healthy self confidence, pride and self assurance which were clearly not the mainstay of much of the Mussar movement’s teachings.
One example of an innovation of Rav Yisrael Salanter was the importance of reading Mussar text aloud with repetition, thus engaging the emotion. Students were encouraged to recite the texts in a mournful tune.
Rav Kook believed that this spirit of melancholy was counterproductive and would not prove to be spiritually inspirational (Ibid.) Rav Kook encouraged his students to identify with the potential contained within each person.
He challenged each person to pursue their noble path and believe in their ability to make strides towards spiritual greatness.
RAV KOOK’S MUSSAR BOOK
It is noteworthy that Rav Kook also penned a collection of Mussar teachings early in his career during the late 1890’s while serving as a rabbi in the town Boisk (Bauska), Latvia. The work was first edited and published in 1946. Rav Kook’s son, Rav Tzvi Yehuda, gave it the title “Mussar Avicha: On Morals, Ethics and Character Development” (see Mussar Avicha, Rabbi Joshua Gerstein, p. 2).
The opening passage in Rav Kook’s work on Mussar advises the reader to compose his own work of ethical teachings. “It seems that a person can only fulfill their obligation in terms of the duties of the heart if they compose their own work relating to the studies that they need to pursue in this field.” (Me’en Hakdama, Aleph, translation from Gerstein, p.11). Unlike many other classic words of Mussar which vigorously instruct the reader to make improvements, Rav Kook suggested that the reader himself possesses the wisdom and know how to improve. The opening message of this work is that every person holds the keys to effectively make change.
A few paragraphs later Rav Kook emphasized the need for self-confidence and an awareness of the immense power of the human soul and the people of Israel to serve God in a profoundly deep way. It is only when we lack this awareness that we may be led to feel insubstantial and negligible. “As long
as a person has not educated themselves to understand clearly the value of the human soul, the value of a Jew, the value of the Holy Land, the proper longing that every Jew should have for the building of the Temple, and the greatness of the Jewish people and their advancement in the world, it is nearly impossible for them to partake of the taste of divine service [avoda]. (Ibid, section 3)
Indeed these are empowering ideas. A Jew needs to be more aware of his or her capabilities. A deeper cognizance of this truth will help catapult a Jew to greater achievement in their avodat Hashem.
A MITZVAH TO ADMIT YOUR ACCOMPLISHMENTS
The mitzvah known as Vidui Maaser (Tithe Confession) which appears at the beginning of Parshat Ki Tavo, instructs the Jew to announce before God and vocalize within the Beit Hamikdash that we have duly separated the required tithes, both the regular tithes and the Kohen’s tithes, from our harvested grain and fruits. This declaration was recited twice during the seven year Shemitah cycle (in the fourth and seventh year).
Many have pointed out the peculiar term, that it is called “a confession.” Rav Kook beautifully suggested that there is importance in not only admitting our sins, but we also need to “admit” our accomplishments. “Much like the necessity to refine my soul by confessing my sins, there is also a great need to perfect my soul by declaring my mitzvot. This is intended to foster a sense of pride in my heart, serving to fortify my commitment to walk the path of Hashem.” (Ain Aya commentary to Maaser Sheni 7:10).
Often, we find ourselves immersed in focusing on our shortcomings and missteps, but
what about our accomplishments? We are enjoined to believe in ourselves.
Rav Kook expressed this exquisitely in one of his most well known poems, saying: “Ascend towards the heights, ascend! For you have the strength. You have wings of spirit., wings of mighty eagles. Do not forsake them, lest they forsake you. Seek them, and they will find you immediately.” (Orot HaKodesh 1:4: 4:1)
RAV KOOK’S MUSSAR
Rav Kook’s collection of teachings on Torah study in Orot HaTorah is a remarkable analysis of a multitude of topics surrounding the mitzvah of Talmud Torah. In the very last teaching of the work, Rav Kook states that he has mussar, a kind of rebuke to offer the rabbis who live in the Land of Israel. Rebuke usually revolves around some character flaw that needs perfecting. In this case, Rav Kook offered an unusual critique of the rabbininc leaders. “You are acting too humbly, too timid, too meek.” He asked them to be more courageous and act with more fortitude.
“We must summon [these scholars in the Land of Israel] and proclaim to them, from the very heights of Zion: you are living a life of greatness! You are endowed with immense strength and power. You have the ability to forge new pathways in the source of Torah, in the true Torah of the Land of Israel…You have a much higher and loftier destiny: to restore the Torah’s crowning strength to its former glory…Awaken and shout for joy in the heights of Zion…”(Orot HaTorah 13:8, Morrison, pp. 158-163).
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.
Best Foot Forward
Ben asks: If my candidate has some off-putting qualities — like being a little tactless, too direct, or coming on too strong—should I encourage him to act differently on dates, or will the right girl like him as he is?
Aleeza responds: This is a great question, and the answer lies in finding a balance between helping someone present their best self while still embracing who they truly are. Let’s break this down.
Everyone has qualities that can either shine or overshadow in different situations. The goal isn’t to change someone’s core personality—that’s not possible, and it’s not right. Instead, the focus should be on refining their approach. Think of it like polishing a pair of leather shoes: you can’t turn leather into something else, but you can clean it, shine it, and help it look its best.
For example, if someone tends to come across as too direct or tactless, it’s not about telling them, “Stop being yourself.” Rather, you might gently ask, “Are you happy with the results you’re getting? Would you be open to learning a few techniques to connect with people more effectively?” This approach invites self-reflection and offers a path for growth without making them feel judged or inadequate.
Sometimes, off-putting behavior can simply
be a matter of technique. For instance, someone who dives straight into deeply personal or overly detailed questions before building rapport might benefit from learning how to warm up a conversation. Being warm, engaging, and emotionally present makes a big difference in creating meaningful connections.
Here’s the key: the right person for your candidate will love them for who they are, quirks and all. But that doesn’t mean we can’t help them put their best foot forward. Encourage your candidate to think of these adjustments not as “changing” who they are but as enhancing their ability to connect meaningfully.
The most fulfilling matches are built on authenticity and effort—and your role is to help guide that effort in a supportive and constructive way.
Founded in Israel in 2019 and led by Rav Rimon, Shagririm Balev - a social online matchmaking initiative - has taken the dating scene by storm. With over 10,000 candidates and 3,000 Ambassadors, in Israel and the US, Shagririm Balev is averaging a Wedding every 2 days!
Want to set up your friends? Become their ambassadorjoin Shagririm Balev!
TORAH 4 TEENS
BY TEENS NCSY ISRAEL
AHAVA GOLDGRAB MADRICHA
This week’s parsha, Vayetzei, tells the story of Yaakov Avinu’s life and his relationships with Lavan, Rachel, and Leah. Yaakov falls deeply in love with Rachel and agrees to work for seven years to marry her. However, when the time comes, Lavan deceives him, giving him Leah instead.
A shocked Yaakov confronts Lavan with the words, ךְמע יתדבע לחרב אלה - יל תישע תאז המ" “,ינתימר המלו demanding an explanation for the trickery.
The word ינתימר connects back to last week’s parsha, Toldot, where Yaakov deceives his father Yitzchak to take the blessing intended for Eisav. In that story, Yitzchak says, אב…“ ”.ךְתכרב חקיו המרמב ךְיחא The shared root, י.מ.ר, meaning deceit, links the two narratives.
In Toldot, Yaakov is the deceiver, but in Vayetzei, he becomes the deceived. Rabbi Immanuel Shalev highlights this parallel, suggesting that the Torah draws attention to Yaakov’s hypocrisy in confronting behavior that mirrors his own actions.
Lavan’s response, תתל ,ונמוקמב
" “,הרוכבה ינפל הריעצה can be understood on multiple levels. On the surface, it’s a justification for marrying off Leah first. But deeper down, Lavan’s words may be an implicit critique of Yaakov himself, reminding him that, unlike in Yaakov’s own family dynamics, “we don’t place the younger before the elder.” This
subtle jab calls Yaakov to reflect on his past actions.
Why does the Torah highlight this? Rabbi Shalev explains that this contrast is key to understanding Yaakov’s growth. Over the course of his life, Yaakov learns from his experiences. Later, he seeks to reconcile with Eisav, offering him gifts and, symbolically, the birthright. The Torah underscores this transformation by changing Yaakov’s name. The name Yaakov, derived from בקע, suggests crookedness or deception, while his new name, Yisrael, reflects לא-רשי - “straight with G-d.”
This teaches us an important lesson: we all have the ability to reflect on our character, confront our flaws, and make meaningful change. Teshuva is not just about regret, it’s about actively transforming ourselves into the people we strive to become. Yaakov’s journey reminds us that personal growth is a lifelong process, one that strengthens not only individuals but also the collective spirit of our nation.
COBY NADEL 9TH GRADE, RAANANA
THE POWER OF AN INDIVIDUAL
Why does this Parsha state, ר֣
“הנרח
עבש — that Jacob departed from Be’er-Sheva and went to Haran? Would it not be sufficient to simply say that Jacob went to Haran? What is the significance of stating that Jacob departed from Be’er-Sheva?
Rashi poses this exact question. When Jacob leaves Be’er-Sheva, Rashi explains: םשמ אצי הרדה הנפ הויז הנפ הדוה הנפ — “Once he has departed from there, its magnificence has gone away, its splendor has gone away, its grandeur has gone away.” But why is this so? After all, both Isaac and Rebecca, who are exceptionally holy and special people, remain in Be’er-Sheva. So why did all the city’s glory disappear?
To explain this, imagine you are watching a video online with music playing in the background. You probably wouldn’t even notice the music, right? But the moment the music stops, you immediately wonder what happened. The same idea applies to Jacob. While Jacob was in the city, he elevated its greatness exponentially, and yet, it was only after Jacob left that the city truly felt his absence.
We learn from this the profound impact
Written and Composed by
Shlomit Koffler Weinreb
and difference that a single person can make, even among a crowd. So when you’re thinking about whether to participate in something, be it in shul, a project, or a community event, and you tell yourself that if you left, nothing would change, the show would still go on. It would, but your unique energy and your unique contribution wouldn’t be there, and that absence will be noticed.
NACHI REALTY 054-461-3943
Great opportunity to buy in a New Building starting construction in Arnona close to Baka: Great prices and the price isn't linked to inflation!
For Sale in Neve Yakov, Moshe Sneh street: Spacious 3 rooms, renovated, A/C, 3rd with views, next to a large park and Shul, 1.79m NIS
Last 2 room unit in a Great New Building in Mekor Chaim: 50m + 8m meter mirpeset. Occupancy in 4 months! Only 2.15m NIS
Reviews from our premiere in Efrat:
“I was moved to the depths of my soul!” – Rabbanit Esther Kitov
“The most amazing, uplifting production!”
“I was spellbound from beginning to end!” “Outstanding! Such talent!”
THURSDAY, DECEMBER 19 20:00 (doors open 19:30) at the Shalva National Center 1 Shalva Road, Jerusalem Tickets (70 NIS till Dec 14) at E v e n t B u z z . c o
For more info: DavidServantKingMusical@gmail com
Want to learn more about Jewish History, Machshevet Yisrael or Chinuch?
Enroll in Touro University’s Jewish Studies Track, and gain a deeper understanding of Jewish history and machshevet Yisrael from the rishonim through the modern age. Or enroll in Touro New York’s concentration in Jewish Education Track and develop your skills as a professional Jewish educator. Both tracks lead to a masters degree offered by Touro’s globally renowned Graduate School of Jewish Studies.
Fully online via ZOOM ONLY* • Generous scholarships • Noted faculty experts • Small class size • Nurturing environment of Torah values • Audit courses according to your interest or matriculate towards a degree * Offered by Touro University in New York
Reach new heights with your JGive DAF
Elevate your giving with JGive Platinum, a donor-advised fund (DAF) that offers US, UK, or Israeli tax receipts for contributions to any Israeli charity. Maximize your yearend tax benefits, donate appreciated shares and create a meaningful, impactful philanthropic legacy.
For more information, email us at platinum@jgive.com or scan the QR code: The above should not be misconstrued as tax advice, legal advice, a recommendation, or an opinion regarding the advisability of participating in financial products of any kind or type, including but not limited to participation in donor-advised funds (DAF). The above is not meant to be a substitute for personal advice tailored to the client's needs, nor does it take the place of advice given by qualified professionals.
