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קול תורה Parashat Vayeitzei 11 Kisleiv 5781 November 27, 2020 Vol. 30 No. 10

question, however, as to why simply being in proximity of a Torah Prosperity Among Tzadikim scholar, one is blessed. By Tzvi Meister (’21) To answer this question, Rav Kook insists that we first understand the nature of a Tzaddik and the impact which he has After spending fourteen years in the service of Lavan, on those around him. Notes Rav Kook, his presence will inspire Ya’akov Avinu decides that it would be proper for him to leave, even a morally corrupt individual to limit his destructiveness. This with the permission of his father-in-law, and return home. “Tenah influence, in turn, leads to diminished if not the disappearance of Et Nashai Ve’Et Yiladai Asher Avadti Otcha Bahein Ve’Eileichah Ki Atah material benefits being abused, in addition to the proper utilization Yadata Et Avodati Asher Avadticha,” “Give me my wives and my of divine blessings. As a result, such an individual by virtue of the children, for whom I have served you, that I may go; for well you refining influence of this Talmid Chacham, has become an know what services I have rendered you” (BeReishit 30:26). Lavan, appropriate recipient for Hashem’s Berachot. in kind, responds, “Im Na Matzati Chein Be’Einecha Nichashti This interpretation suggested by Rav Kook may indeed VaYiVaracheini Hashem Biglalecha,” “If I have found favor in your indicate the motive behind Lavan’s words, signalling a spiritual eyes, I have ascertained that Hashem has blessed me because of and material shift in his mind, though there is certainly room to you” (30:27). Seforno (ibid., s.v. “Im Na Matzati Chein BeEinecha”) understand his words as a means of holding onto his wealth. interprets Lavan’s response in a different light. He posits that Perhaps it is out of a profound love of Ya’akov Avinu and his Lavan is stating “If you love me at all, given that we are flesh and daughters, refusing to let go of their presence in his life. In either blood, it isn’t proper for you to abandon me at this stage.” Seforno case, it is clear that the arrival and presence of Ya’akov Avinu had asks the obvious question: Why would he term Ya’akov Avinu’s led to Lavan’s immense success, and for that, Lavan is clearly not leaving as pure abandonment? The answer may be understood willing to give him up easily. through the use of the word “Nichashti”. “Nichashti” connotes Lavan’s assertion that his fortune Stressful Davening can have been attributed only to the arrival and presence of By Ezra Luber (’21) Ya’akov. However, there is an interesting phenomenon noted in later Pesukim (BeReishit 31:1): Lavan seems to have merited sons The Chazon Ish (On Emunah and Bitachon, 2:1-2) as well. (BeReishit 30:27, s.v. “Nichashti”) understands that describes Bitachon as full trust in Hashem, that anything that all “Nichashti” signifies Lavan’s conclusion of the blessings brought actions are reflective of His will. This week's Parashah begins with upon him to be on account of Ya’akov, given that he had only Ya’akov Avinu running away from home and eventually ending daughters prior to his arrival, as evidenced by the later Pasuk. up in a random desert spot, and sleeping there. However, Rashi However, in returning to the reasoning of Seforno, it would be notes that the (Berachot 26b) learns, from the words, enough to conclude that the very presence and arrival of Ya’akov “Vayifgah BaMakom” (BeReishit 28:11), that Yaakov also Davened Avinu would warrant and bring upon Lavan such blessings. in that place. The Or HaChaim (ibid. 28:10 s.v. U’LeDivreihem) Ramban (ibid., s.v. “Nichashti VaYivaracheini Hashem Biglalecha”) explains that Eisav sent his son Eliphaz to run after Ya’akov and writes that the word “Biglalecha” means “on your account and by therefore, Ya’akov went down to pray for help in dealing with your merit,” signalling that Ya’akov’s Tzidkut, righteousness, was Eisav’s son. The fact that Ya’akov Avinu, facing such hardships, the precursor to this newfound wealth and prosperity by Lavan. went down to pray can be why Hashem eventually blesses him. Indeed, Abayei comments (Berachot 42a) that upon the entrance of Ya’akov Avinu is in a very tough situation. He is running Talmidei Chachamim, a blessing rests upon that house, as away from Eisav, after stealing the Bechorah from him. He does evidenced by this episode and the later occurrence of Potiphar’s not know if he will ever see his beloved parents again, and to make prosperity in Parashat VaYeiShev (see BeReishit 39:5). Rav matters worse, Eisav’s son Elipaz is running after him. Not only Avraham Yitzchak Kook (Ein Ayah vol. II, pp. 187-188) poses the that, he is running to the house of his uncle, a known and renowned trickster and Oveid Avodah Zara. However, in the

Kol Torah is a community wide publication that relies on midst of the craziness, Ya’akov arrives at this place, and spends the generous donations from our friends and family in the night Davening and connecting with Hashem. Perhaps this is what community for its continuous existence. To sponsor an issue in led to Ya’akov receiving the Berachah that Hashem will always be memory of a loved one, in honor of a joyous occasion, or for a with him, and his family, when they are spread throughout the Refu’ah Sheleimah, please contact: [email protected] world, and everyone will be blessed through Ya’akov's family, and be returned to the Land of Israel as a result.

K As Ya’akov leaves his family and his home land, Hashem Hashem always has a complete knowledge and connection to what promises Ya’akov that He will be with him, and is going on in the world. The angels going up this link tell Hashem O subsequently all of us, forever. Ya’akov is embarking on a their findings on Earth and the ones going down perform their jobs journey of extreme pain and grief. He will go to Lavan, work as instructed by Hashem, or, in other words, “Ki Kol Devar Lo L for seven years to marry the woman of his dreams, only to Yechached Min Hashem,” “nothing is hidden from Hashem” (Ibn be snubbed at the Chuppah and forced to work another Ezra, ibid. s.v. sulam). seven years just for that girl, while dealing with a wife who Ya’akov is seemingly all alone. He is running for his life knows she is not the chosen one. His beloved wife will be from Eisav and could easily lose his integrity. But that is not what T barren, and after finally being able to have kids, she will die a Tzaddik does, and perhaps he knew that already, or perhaps as a result, he will see his daughter kidnapped, and his sons Hashem wanted to remind him. Maybe that is the reason the first O become looters and murderers. Finally, his chosen son will thing Ya’akov says when he awakes is “Achein Yeish Hashem be sold by the rest of his sons, because he is loved more than BaMakom HaZeh VeAnochi Lo Yadati,” “Indeed Hashem is here and R them. I was unaware” (BeReishit 28:16). And so Ya’akov takes action. He A Ya’akov's life is certainly not easy. In fact, it is painful and declares that this place is the house of Hashem and gate to heaven. tough, however Ya’akov never falls off the Derech. No one He promises that if Hashem protects him, he will give back a H would blame Ya’akov if he would scream at Hashem once portion of what Hashem gives him. Yaakov Avinu then proceeds or twice, and ask, “Why me? Why is my life so tough? How to become what the Midrash calls the choicest of the forefathers can I never catch a break?” However, this never happens. (BeReishit Rabbah 76:1). Maybe this Berachah fortifies Ya’akov Avinu and helps him In fact, this theme is continued in the for P endure the difficulties and eventually witness his children Parashat VaYeitzei (Hoshea 12:13-14:10). The prophet Hoshea seeing the light at the end of the tunnel. The night Ya’akov rebukes Israel for sinning and turning to idolatry, forgetting who A spends davening to Hashem then receiving the Berachah their real God always is: “VeAtah Yosifu LaChato VaYa’asu Lahem changes his life forever. Masechah MiKaspam Kitevunam Atzabim Ma’aseih Charashim Kuloh R While we can not imagine Ya’akov's life of perpetual pain, Lahem Heim Omerim Zovechei Adam Agalim Yishakun… VaAnochi we have all been going through our own tough times in Hashem Elockecha MeiEretz Mitzrayim VeiElokim Zulati Lo Teida A recent months. Many are fearful for their health and safety, U’Moshia Ayin Bilti,” ” “And now they go on sinning; They have others are depressed by the lack of friendship, children and made them molten images, Idols, by their skill, from their silver, S teenagers stressed by online school, and many others face a Wholly the work of craftsmen. Yet for these they appoint men to multitude of other issues. Sometimes we just want to scream sacrifice; They are wont to kiss calves!...Only I the LORD have been H at Hashem and ask why this is happening, and what is going your God Ever since the land of Egypt; You have never known a A on. Ya’akov Avinu teaches us of the importance of calling to [true] God but Me, You have never had a helper other than Me” Hashem in the proper way, by Davening and embracing (Hoshea 12:17, 12:19, JPS translation). The Israelites succumbed to T Hashem, not by turning away and abandoning Him. their desires and pursued Avodah Zara, thinking that Hashem is We do not understand why everything occurs. no longer watching them. Hoshea had reminded them that However, if we realize that it is all from Hashem, we may Hashem is their only God, that they must overcome their desires understand the Berachah of Hashem to Ya’akov that at the and realize that “Ki Kol Devar Lo Yechached Min Hashem.” V end of the day, this is all for the best. With this, we hope it We are frequently taught to watch our actions will lead to the return to Eretz Yisrael, and Mashiach even if they will go unnoticed amongst others because even when A BeMeHeira BeYameinu. we think no one is watching, “Ki Kol Devar Lo Yechached Min Hashem.” This was always something we had in mind, but how Y The Other Side of the Ladder much more significant is it in today’s climate? With the By Daniel Brauner (’22) coronavirus pandemic upon us, we cannot always be in public. E Sometimes we have to be in quarantine or attend school in the T In Parashat VaYeitzei, Yaakov Avinu, on his path to privacy of our homes. However, we must remember that while Charan in an escape from his raging brother, finds himself “privacy” may mean privacy from other people, it never means Z at the site of one of the most famous dreams in Tanach. He privacy from Hashem. Yes, many may be challenged by being falls asleep on the ground and receives the mysterious vision away from friends, but we must still recognize that we are Jews no E in which a ladder extends to the heavens with angels going matter what, and we must act accordingly. Whether it’s Tefilla, up and down it: “VaYachalom VeHinei Sulam Mutzav Artzah listening to a Shiur, or simply respecting teachers and classmates I VeRosho Magi’a HaShamaimah VeHinei Malachi Elokim Olim by listening and being engaged in class, we have to show Hashem VeYoredim Bo” (BeReishit 28:12). But what does this mean, that we are still with Him, even when only He is around, and and what is its relevance today? remember who is on the other side of the ladder. One explanation of Yaakov Avinu’s dream comes from the great Spanish commentator, Ibn Ezra. He explains that The Wailing Kiss there is always a link between heaven and earth, and By Yaakov Fuchs (’21)

“VaYishak Yaakov LeRachel VaYissa Et Kolo VaYeivk,” “And dissenting view is presented. The Berachah on ק Ya’akov kissed Rachel, and he raised his voice and wept” light is “Borei Me’orei Ha’Eish”, demonstrating that Eish, a (BeReishit 29:11). Why did Yaakov Avinu kiss Rachel Imeinu if fire is needed. they were not married yet? And why did he start crying after 2. Shemirat KeHilchatah (ibid.) also cites ו kissing her? Rav (Me’orei Eish 5:1) who rules Many Mefarshim ask these same questions, but regarding that a frosted bulb, even if incandescent, is unacceptable for ל the first question, Rabbeinu Bachaye states that Rachel was still a Havdalah. Once again, no dissenting view is cited. This Ketanah, a minor and Ya’akov could not consummate marriage assertion is based on the (Orach Chaim vows with her (ibid. S.v. VaYishak Yaavok LeRachel). 298:15), which states that one may recite Borei Me’orei Ibn Ezra offers the same answer. He adds, however, that Ha’Eish only if one directly sees the flame of the fire. Ya’akov did not kiss Rachel on the lips but on the head or the 3. Rav Ovadia Yosef (Teshuvot Yabia Omer 1: Orach ת shoulder, suggesting that there was no romantic element to the Chaim 18:12) and Rav Eliezer Waldenburg (Teshuvot Tzitz kiss. Eliezer l:20:13) agree that even non-frosted incandescent ו As to our second question as to why Ya’akov started lights may not be used for Havdalah after Yom Kippur. The crying after he kissed Rachel, Rashi (BeReishit 9:11 s.v. VaYeivk) light used for Havdalah after Yom Kippur must be lit for the offers two answers. The first is that Ya’akov received a Nevuah entire fast (Neir SheShavat; Shulchan Aruch Orach Chaim ר when he kissed Rachel and saw that they would not be buried 624:5). An incandescent light, even if it has been on the entire together in the cave of Machpeilah. The second is that he cried fast, is not considered to be lit the entire fast, since at every ה because unlike Eliezer, Avraham Avinu’s servant, Ya’akov did not moment the electricity used by the light is being newly have any presents to give to Rachel. Rashi says that Esav’s son generated. Eliphaz tracked down Ya’akov and was going to kill him. Eliphaz 4. Rav Eliezer Waldenburg (ibid.) notes that even was raised by Yitzchak Avinu, though, who taught him not to kill. those authorities who permit the use of unfrosted Thus, when Eliphaz caught up to Ya’akov he refused to kill him; incandescent lights for Havdalah concede that they are not פ Eliphaz asked Ya’akov what to do, since his father ordered him to the preferable form of fire for Havdalah. The Shulchan kill Ya’akov and he would be disappointed if he did not do it. Aruch (Orach Chaim 298:2) states that it is preferable to use Ya’akov Avinuresponded, “Take all I have and you can say that I an Avukah (a candle of more than one wick) for ר ,am dead, for a poor man may be considered as dead" (Nedarim Havdalah. An incandescent bulb consists of one filament 64b). and therefore, according to all opinions, does not constitute ש .Radak (BeReishit 9:11 s.v. VaYeivk) gives a different the optimal way of reciting Havdalah explanation of why Yaakov started crying after he kissed No consensus has emerged regarding even the use ת Rachel. He says that Ya’akov wept for joy. When close relatives of a non-frosted incandescent bulb for Havdalah meet after not having seen each other for a while, their emotions lights. Shemirat Shabbat KeHilchatah (61:32) leaves this are hard to control and they are overpowered by them and cry for dispute unresolved, simply noting that “some authorities joy. prohibit and some authorities permit.” Seforno (BeReishit 9:11 s.v. VaYissa Et Kolo VaYeivk) says Rav Ovadia Yosef (Teshuvot Yabia Omer 1 Orach ו that Yaakov wept because he wished that they could have met Chaim 17-18 and Teshuvot Yechave Daat 2:39) does not when he was younger. Had they met when he was young, they permit the use of even non-frosted incandescent bulbs for could have already been married and had children. Havdalah. He cites the Shulchan Aruch (Orach Chaim י After surveying the variety of answers offered by the 298:15), based on a statement in the Jerusalem Talmud mefarshim, we may conclude that Yaakov Avinu was crying (Berachot 8:6), which states that it is prohibited to recite the צ because the moment swayed his emotions in different ways. Havdalah blessing over a fire that one sees through an Aspaklaria (a mirror or glass) or in any situation in which one Understanding the Shofar Blowing at the End sees only diffused light but not a fire. Based on this ruling, א there are authorities who rule that a Havdalah light may not of Yom Kippur be covered even by see-through glass since it constitutes a By Chaim Jachter Hefseik (blockage) from the light (see the Berurah 298:37). Rav Ovadia Yosef rules that one should not use an Although a consensus has emerged permitting the use of incandescent bulb for Havdalah, since, according to these electricity for in case of great need, no such authorities, the blessing recited over the incandescent light consensus has emerged regarding the use of electric lights for would be in vain, because it is covered by a glass case. Havdalah. Rav Waldenburg, by contrast, notes the authorities Some issues regarding electric lights and Havdalah are who permit using a light covered by glass, provided the glass not subject to dispute, however. is transparent. Second, Rav Waldenburg argues that even 1. Shemirat Shabbat KeHilchatah 61:32 cites Rav Ovadia according to those who rule to the contrary and prohibit Yosef (Teshuvot Yabia Omer Orach Chaim 17-18), who notes that making a Berachah on a fire covered in glass, the outer case an electric light without a heated filament is not acceptable; no of an incandescent bulb does not constitute a blockage since

it is an integral component of the bulb and cannot be removed. While it was excellent public policy in the early twentieth Yevamot 78a-b clearly indicates that any impediment which is an century for Rav Chaim Ozer to recite Havdalah on electric lights, intrinsic part of an item (or person) is not considered a Hefseik. in the early twenty first century, the best policy is to avoid using Rav Shlomo Zalman Auerbach (Me’orei Eish 5:1) also electricity for Havdalah in all circumstances. Experience supports rejects the use of electric lights for Havdalah. He notes that the Rav Willig’s approach. I have witnessed numerous times people Gemara (Pesachim 54a) relates that on the Motzaei Shabbat mistakenly use either fluorescent bulbs or frosted incandescent following Creation, Hashem provided Adam HaRishon with the bulbs for Havdalah. Since no consensus approves using even non- knowledge to make fire by rubbing two stones together. Chazal frosted incandescent bulbs, it is best to avoid using all electric lights enacted Havdalah to commemorate Adam's discovery. Rav for Havdalah under all circumstances. Shlomo Zalman argues that the fire used for Havdalah must be Halachically identical to the fire that Adam HaRishon discovered. Accordingly, Rav Auerbach states that even a non- frosted incandescent light may not be used for Havdalah because of both its physical and Halachic dissimilarity to the fire discovered by Adam. While both incandescent lights and a fire are biblically prohibited, Halachah considers an incandescent light to be violative of a Toladah (derivative biblical prohibition) and not of the Av Melachah (primary biblical prohibition), since no combustion takes place. Rav Shlomo Zalman argues that this is why Rambam (Hilchot Shabbat 12:1) classifies heating a metal until it glows as only a derivative biblical prohibition. Rav Auerbach states that the critical difference between the Av Melachah and the Toladah is whether combustion of fuel is present. Only in circumstances where fuel combustion is present is there an Av Melachah; in all other circumstances there is only a derivative Tolada. It is possible to disagree with Rav Auerbach by noting that nowhere in the Gemara or is there ever stated a requirement that the fire used for Havdalah must be violative of the Av Melachah and not the Toladah. In fact, this assertion seems contrary to Rambam's rule (Hilchot Shabbat 7:7) that there is only one distinction between a secondary and primary biblical violation: that difference relates to the requirement to offer a Korban Chatat by those who violate Shabbat by mistake. It is reported that Rav David Cohen, of Brooklyn, New York, defends Rav Shlomo Zalman by noting that that statement can be limited to issues relating to prohibited work on Shabbat, and not to its positive commandments. Editors-in-Chief: Noam Barenholtz, Harry Meister, A number of prominent authorities permit the use of non- and Eitan Mermelstein frosted electric lights for Havdalah if one has no other Publishing Managers: Ezra Luber, Daniel Kroopnick, option. These include The Rogachover Gaon (as cited in Teshuvot and Asher Rauzman Har Tzvi 2:114), Rav Avraham Shteinberg (Teshuvot Machazeh Publication Editors: Kivi Davis, Ezra Leibowitz, and Avraham 41), Rav Yosef Dov Soloveitchik (as reported to this Aidan Samet author by Rav Aharon Lichtenstein), and Rav Waldenburg (ad. Business Manager: Ezra Ratner loc.). Most famously, Rav Yosef Dov Soloveitchik and others Communications: Mr. John Vahedi report that Rav Chaim Ozer Grodzinsky recited Borei Me’orei Ha’Eish on electricity to clarify that we are prohibited to use Rabbinic Advisor: Rabbi Chaim Jachter electricity on Shabbat. Questions, comments? Contact us at: Nonetheless, Rav Mordechai Willig (personal Kol Torah c/o Torah Academy of Bergen County communication) strongly advises against using even a non-frosted 1600 Queen Anne Road incandescent bulb for Motzaei Shabbat Havdalah, even in the most Teaneck, NJ 07666 extenuating circumstances. He observes that today, most Phone: (201) 837-7696 incandescent bulbs are frosted: if we permit using non-frosted [email protected] bulbs for Havdalah, people will be confused and use incandescent bulbs even in improper circumstances.