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Einayim L'Torah Parshas Vayeitzei PDF 5766. Page 3 Parashat VaYeitzei - The Importance of Work Page 7 Behind Leah's Eyes Page 9 Parashat Va-Yetze: The Dream of Jacob Page 11 After the Ladder: Yaakov's Purpose Page 14 Bolt of Inspiration 43 - Baby, We Were Born to Run Page 15 Thanksgiving and the Jew Page 16 In Praise of Tefillas Minchah Page 20 The Two-Fold Lesson of Yaakov’s Departure Page 22 Jacob's Ladder Page 24 Lavan’s Real Personality Page 25 Parshas Vayeitzei - Yaakov's Tithe Page 29 Yaakov's journey to Charan: a lesson in Bitachon Page 32 Hashem's Promise to Yaakov - for all Generations Page 33 Dvarim HaYotzim Min HaLev - VaYetze Page 34 Shema Koleinu - Vayetzei Page 44 What Place? Page 48

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Toronto Torah: Vayyetze 5773 Page 54 What's in a Name, Place, and Time? Page 58

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December 10, 2005 Parshas Vayeitzei 7 Kislev, 5766 Volume 20, Number 10 Yaakov Avinu and Limud Hatorah Contemporary Rabbi Hershel Reichman Halacha t is quite interesting to analyze and depression of galus, one emphasis on prayer and yet are the Torah’s description of cannot survive without the con- sadly lacking in their religious Honor Thy Father I and Mother (Part 1) Yaakov Avinu. In parshas stant study of Torah. The mida observance. Only Torah then is Rabbi Zvi Sobolofsky Toldos, Yaakov is described as an of chesed alone – for which capable of preserving the Jewish Written by Michael Stein and Josh “ish tam yoshev ohalim” – “a simple Avraham Avinu was so people in galus. Weinberg based on shiur given by man, a dweller of tents.” We see renowned – would not suffice. Rabbi Sobolofsky at Morasha BMP of The question to be asked is why summer of 05. from here that Yaakov had a This can be borne out very clear- only Torah is capable of accom- especting our mothers and tremendous love for limud ly by observing the United States. plishing this feat. The Torah is Rfathers has long been a sta- haTorah – Torah study – so Despite the fact that there are intent upon placing emphasis on ple of normative Jewish living much so that the Midrash states many philanthropic institutions the past, the present and the and has almost come to embody the strict ethical that he spent fourteen years and the like, they do not preserve future. We always are reminded behavior Judaism requires in learning in Yeshivas Shem our Jewish identity and we watch of past events and warned about all areas of our lives. But what v’Eiver. The question that can be the rate of assimilation climb what will happen in the future if is the nature of this obligation? raised is why the Torah deems it with each passing day. we do not adhere to the dictates And when a person respects so important to emphasize the Similarly, the mida of t’fila, for of the Torah. Those who do not his parents, is he performing a commandment that is fact that Yaakov valued limud which Yitzchak was so renowned live their lives through the Torah, between him and G-d (bein haTorah so much. would not be sufficient in galus. however, live only for the pres- adam lamakom) or one that is We do know that Yaakov Avinu Again, by observing modern ent. Thus, an exile can very easi- between him and fellow man serves a role as av b’galus, a times, this can be proven to be a ly destroy their world, and this (bein adam lachaveiro)?1 leader in exile, as he spent a sig- factual truth. The flourishing has proven to be the case time Any Jewish child in elemen- nificant amount of time dwelling Reform and Conservative move- and time again. However, a per- tary school could tell you that listed on the right tablet (the in Mitzrayim. In the darkness ments place a great deal of son who lives his life with an eye continued on page 3 first five) are commandments between man and G-d and TableTorah The Source of Wealth on the left, commandments Yair Manas continued on page 2 fter amassing a tremendous amount of wealth, attributing their wealth to the correct source. They did In the next few pesukim, we read that Yaakov decided Lavan’s sons claimed that Yaakov took his wealth not believe that Hashem was capable of bestowing to leave Lavan. This juxtaposition tells us that his deci- Afrom Lavan (Genesis 31:1). We all know the truth – wealth upon people, and therefore attributed the sion to leave was linked to these claims of Lavan’s sons. Yaakov got all of his wealth from Hashem, and Lavan wealth that Lavan had amassed over the years to his We learn from Yaakov that when we encounter such was blessed only because of Yaakov’s presence. Lavan’s own hard work and business acumen. There are, in negative influences in our surroundings, we must get sons claimed the exact opposite! What exactly was fact, many people who do not attribute their success to up and move in order to avoid that dangerous percep- going on here? Hashem. They think that they really achieved all of tion at all costs. We must always remember that Hashem is The problem with Lavan’s sons was that they were not their goals by themselves. the source for everything in this world.

NEW YORK CITY SHABBAT TIMES Candles Dawn Sunrise Shema (MA) Shema (Gra) Tefilla (MA) Tefilla (Gra) Chatzot Mincha Ged. Shkia Havdala 4:10 P.M. 5:57 A.M. 7:09 A.M. 8:53 A.M. 9:29 A.M. 9:51 A.M. 10:15 A.M. 11:48 A.M. 12:12 PM. 4:28 P.M. 5:13 P.M.

This issue is sponsored by Tal Kerem in honor of the recent engagement of Michael Schmidt and Tali Berger

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Prelude to Exodus continued from page 1

Leib Zalesch

woken suddenly from his does Yaakov call the place by two Shamayim. The term “Beis” con- Heaven, at which one inwardly first sleep in fourteen years, names: Beis Elokim, “House of notes a source or place of poten- feels and outwardly expresses YaakovA is startled by a revelation God,” and Sha’ar Shamayim, tial: a Beis Elokim represents the his realization of the constant concerning his descendants’ exile, presence of G-d in that place redemption, and eventual great- (note Rashi, “V’zeh Sha’ar ness. His reaction appears puz- HaShamayim”). The physical site zling. Surely Avraham and We can connect to God of the Beis Hamikdash – one of Yitzchak had informed Yaakov of sacrifices and prayers – was not these promises (13:15-16 and with the simplest what startled Yaakov but rather the 26:24), but he is nevertheless resources... discovery of this place as a Sha’ar awestruck: “There is God in this Shamayim, a means of contact place – and I didn’t even know it! with God. He learned that we can … this place is nothing if not the “Gate of Heaven?” mere physical possibility of connect to God on the supremely House of G-d – and this is the Last things first: Yaakov knew prayer but not the profound spir- minimalist level of songs and Gate of Heaven!” (28:16-17). that to actualize its potential, the itual impact which can come of a spices. We can create a Shaar Why such amazement? Also, why Beis Elokim needed the Sha’ar Sha’ar Shamayim, a gate to Shamayim out of a Beis Elokim. continued on page 3

continued from page 1 Honorbetween man Thy and Fatherman. The commandand Mother- mandment between man and G-d or a of kibbud av. For example, if your parents ment to respect parents is on the right side, commandment between man and man? are arriving at the airport at 3 a.m. and and on a simple level, it would seem that it There is a Gemara that discusses whether a they’ll get upset if you drive three hours to falls under the category of bein adam parent can absolve a child of the child’s obli- pick them up, you should not pick them lamakom – between man and G-d. gation to honor him. The concept of fore- up. Is there any room to disagree? The Mishna going an obligation owed to you certainly We have explained that if we understand in Peah (1:1), which we recite daily after bir- exists in cases of monetary damages. If the ability of a parent to be mochel as a chas hatorah, lists learning Torah and someone breaks your window, you can function of the normative law of mechila in respecting our parents among the com- decide whether to demand payment or monetary cases, then we have a clear cut mandments that one receives “peros” not. In this sense, the claimant creates the proof that kibbud av is bein adam (rewards) for in this world as well as the damager’s obligation to pay. lachaveiro. However, if we understand the world to come. The Rambam (Pirush Similarly, Tosfos in Kesubos says that only mechila of a parent as an outgrowth of the HaMishnayos, ibid.) says that the Mishna the recipient of an obligation or honor has inherently subjective nature of the mitzvah, lists those commandments that naturally the right to forego the honor (colloquially this is not necessarily true. One practical make the world a better place. Acts of lov- stated, “be mochel”). If we are to compare difference between these two understanding kindness (gemillas chasadim) and kibbud av to the laws of damages, then the ings is in a case where the father is mochel accompanying the dead foster love and father can be mochel on the honor (kavod) and then changes his mind and undoes his warmth within humanity, and the positive due to him since he is the recipient (ba’al mechilah. Is the son now obligated in kib- ramifications of acts like these in this world hakavod).2 Once we say that the mechilah bud av? If we say the mechilah here fits is self evident. The same holds true for hon- of a father and mother fits into the broader into the normal laws of mechilah, the oring one’s parents, which strengthens definition presented in the laws of dam- honor of the parent is absolved forever, and familial bonds and prevents family ages, and the same parameters apply to the parent has no right to reinstate it. But breakups, which unfortunately, are today both, it would seem that kibbud av is a bein if the mechilah is merely an expression of so common in Western society. Although a adam lachaveiro commandment, just the father’s desires, then the father can be proof could be brought from this Rambam as damages are bein adam lachaveiro com- mochel and subsequently undo his mechi- that honoring ones parents is in fact bein mandments. lah as he pleases. adam lachaveiro (between man and man) However, one could argue that the whole since it influences the love and warmth we concept of kavod to parents is subjective. 1 Question asked by Minchas Chinuch. show to others, one could simply say that The Gemara states that one obligation of 2 Applying this logic to the obligation to honor one’s Rebbeim, one could argue that since we consider the Rambam means to describe the practi- kibbud av is to dress one’s father, but con- cal benefits of respecting one’s parents, not kavod for the Rebbe kavod haTorah – honor for the cludes “ritzono shel adam, zehu kevodo” – Torah, the Rebbe has no control over its mechilah. to tell us any halachic classifications. “the will of an individual, that is his [subjec- Hence, there is a dispute regarding whether a Rebbe What would be some of the practical differ- tive] honor.” Since kibbud av is subjective, can be mochel on his kavod. Everyone agrees that a ences between whether we consider the a parent is allowed to forego the honor king cannot be mochel on his kavod since Hashem instituted the concept of a king, and therefore has con- obligation to honor one’s parents a com- due to him, thereby redefining the mitzvah trol over his kavod.

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Preludevhv, ohn, to Exodus continued from page 2 Yaakov needed to discover that true Avodah – would have been a geopolitical event at best Earth now than at any other time of year; the service – allows for a profound connection but without the profound spiritual conse- nights longest, the days darkest. Chanukah, his- between Heaven and Earth before he could quences which it had. That we can connect to torically and individually, comes as we most undergo the servitude and exile which would God with the simplest resources – this realiza- bring him and his children back to that “mun- tion gave energy and meaning to the Exodus! need renewed faith that light will conquer dark- dane” avodah. Yaakov needed to come to this We have the opportunity to actualize our full ness and that His providence is evident even at personal discovery before he crossed the river potential in Avodas Hashem. At that point we the darkest hour. Yaakov’s discovery provides will have crossed the Sea with the vision and into exile, although his descendants would reassurance and renewal. He watched in awe as cross the Sea before returning to this place, purpose of Yaakov Avinu. a simple mound of earth became the greatest because it gave purpose to the Exile and the Maharal notes that Chanukah falls exactly three return. Without understanding what true serv- months after the creation of the sun on the Makom Hashem. We, too, can turn an empty ice of Hashem was, the crossing of the Sea 25th day of Elul. The sun is farther away from room into a Shaar Shamayim.

Yaakov Avinu and Limud Hatorah continued from page 1 toward the future can always cling to a belief teaches us about the importance of hash- hashgacha pratis more than the Torah. in the impermanent nature of galus. gacha pratis, divine providence, a phenome- How can we apply this lesson to our daily The importance of synthesizing events of non by which Yaakov lived his entire life. In lives? The Jewish people have clearly the past present and future to help us keep a parshas Vayeitzei (25:20), Yaakov swears: “If received a special hashgacha. But we must Hashem will be with me and guard me in this proper perspective while in galus is reflected constantly be aware that it is only because of path and give me bread to eat and clothing to in the “ha lachma anya” at the beginning of limud haTorah that we have merited this wear, and I will return to my father’s house in the Hagada. “Ha lachma anya di achalu hashgacha. The midrashic interpretation of peace, and Hashem will be my God.” We see avhasana” – “This is the bread of affliction Yaakov’s words to Eisav’s messenger, “Im that Yaakov’s life was one that was depend- that our fathers ate” – reflects a view of the Lavan garti,” – “I lived with Lavan” – is that ent upon the intervention of divine provi- past while “kol dichfin yeisei v’yeichol”– “I kept the 613 mitzvos.” Yaakov is stating dence. This can be clearly reflected in his “Whoever is hungry come and eat” – places dealing with Lavan and Eisav, who would that the observance of the mitzvos is what the stress on the present. Finally, we con- have killed Yaakov if not for the intervention preserved him in exile. A synthesis of past, clude with a hope for the future: though we of the hashgacha pratis. Similarly, Yaakov present and future events, aided by limud are now slaves (“hashta avda”) next year we would have never been able to endure his haTorah will allow us to remain optimistic in will be free (“l’shana haba’a b’nei chorin”). arduous journeys and flights without the galus. We must always remain cognizant of We are confronted by the knowledge that the help of Hashem. Undoubtedly, Yaakov’s the fact that our future is meaningless with- present exile is merely a temporary phenom- limud haTorah provided him with the knowl- out limud haTorah. In merit of limud enon which will soon pass. edge that everything is dependant upon the haTorah may we be zoche to see the coming Another important aspect of Torah is that it will of Hashem; no other source reflects of Mashiach speedily in our days.

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Parsha Points in Vayeitzei Ephraim Meth • In a dream, Hashem promises Yaakov personal protection, and bequeaths Israel to his descendants. • Yaakov, in return, pledges one tenth of his possessions to Hashem, and vows to establish a Einayim L’Torah “house” for Hashem. 500 W. 185th Street • Yaakov meets Rachel – his cousin and future wife – and rolls a stone off the well to water New York, NY 10033 her sheep. www.einayim.org [email protected] • Yaakov agrees to shepherd Lavan’s sheep for seven years in exchange for Rachel’s hand in marriage. When seven years elapse, Lavan gives Leah to Yaakov instead. Yaakov marries Rachel too in exchange for seven more years’ work. Rachel and Leah give Yaakov their maids, Editors In Chief Bilhah and Zilpah, in marriage. Yaakov’s children are: Reuven, Shimon, Levi, Yehuda, Dan, Pinchas Friedman Naftali, Gad, Asher, Yissachar, Zevulun, Dinah, and Yosef. Yehuda Brand

• After seven more years, Yaakov demands permission to return home. Evading Lavan’s financial Executive Editors chicanery, Yaakov and family depart wealthy. Zev Koller • Lavan chases after his terafim, secretly stolen by Rachel. (Hashem warns Lavan to be wary Dovid Skversky speaking with Yaakov of good or bad.) When he cannot find them, Yaakov berates him for his trickery and falsehood. Yaakov and Lavan enter a non-aggression covenant. Associative Editor Josh Weinberg

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Parashat VaYeitzei 5766

After Yaakov leaves Eretz Yisrael, his first interaction with people is with the shepherds gathering around the well in Charan. When Yaakov sees them, he comments to them, “The day is still long and it is not time to gather the flocks; water the sheep and go feed them.” Rashi explains that when Yaakov saw them lying down around the well, he thought they wanted to gather the livestock and go home for the day. He said to them, “The day is still long,” meaning that if you were hired for the day, you have not completed the day’s work, and if the animals belong to you, “It is not the time to gather the flocks” nevertheless. The question that must be asked is why Yaakov, who was unfamiliar with the people, the culture, and the customs of Charan, was driven to say anything in the first place? The importance of this question is bolstered by the fact that sefer Bereishit is ma’aseh avot siman babanim.

When we contemplate Yaakov’s life, we discover something very interesting. On his last night in Eretz Yisrael, the Torah says, “And he lay down in that place.” Rashi explains that only in that place did he lie down, but during his fourteen years in the yeshiva of Shem and Eiver, he did not lie down at night. While he certainly slept, for he was human, he never went to sleep; he simply crashed over his sefarim. His last night in Eretz Yisrael was the first time he actually lay down to sleep.

When Yaakov confronts Lavan many years later, he says, “During the day I was consumed by heat and by frost at night, and my sleep wandered from my eyes.” The gemara in Bava Metzia (33) explains that Yaakov worked day and night, much more than he needed to. In other words, Yaakov was a person who could squeeze every moment for all its worth. Yaakov could not tolerate batala (inactivity).

In Avot d’Rabbi Natan (11), it says, “A person only dies while engaged in batala.” Chazal say in the Midrash that work is greater than the patriarchal merit, because Yaakov says to Lavan, “Were it not for the G-d of my fathers…you would have sent me away empty-handed”—in the merit of his fathers, he received his wages—“and the L-rd saw my hard work and rebuked you last night”—in the merit of his hard work, Lavan was unable to lay a finger on Yaakov to harm him. Yaakov teaches us the importance of hard work and avoiding inactivity.

This is why the mishnah in Avot says, “Hamefaneh libo l’vatalah mitchayev b’nafsho, One who turns his heart to inactivity has brought a death sentence upon himself.” When HaKadosh Baruch Hu blesses us in Parashat Bechukotai, one of the berachot is “ufaniti aleichem, lit. I will direct my attention to you.” The Admor of Gur comments homiletically that “ufaniti aleichem” appears in Bechukotai as both a klalah and a berachah, suggesting that zman panui (related to the root of “ufaniti”), free time, can be both a blessing and a curse, depending on whether you take advantage of it or let it go to waste.

Yaakov Avinu could not stand to see the shepherds wasting their time around the well and wished to

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teach them the importance of work. When Yaakov goes on in the parasha to build his family and his home, he teaches us that this requires a person to go out and work. Working is not a b’dieved lifestyle. Quite the opposite – Shlomo haMelech says in Kohelet, “See a life with your wife whom you love.” Rashi explains that this is a craft to go hand-in-hand with your Torah learning. The same lesson is clear in Rabbeinu Bechayey’s interpretation of the passuk, “Six days shall you work (ta’avod, lit. serve) and complete all your work”: Six days shall you serve Hashem by completing your work, like the Avot.

R’ Hutner writes in Iggeret 94 that having a career is not a double life. If it is centered around Hashem, it is a broad life. This is the path to Hashem – when a person’s work connects him to kedushah, he merits hashra’at haShechinah. As R’ Tarfon says, “HaKadosh Baruch Hu only infused Yisrael with his Shechinah once they did melacha.”

Through this lesson, we will merit the blessing of, “And you shall spread westward and eastward, northward and southward, and all the nations of the world will be blessed through you and your descendants.”

Shabbat Shalom! Meir Goldwicht Rav Meir Goldwicht’s weekly sichah on the Parsha and Moadim is a service of YUTorah, the online source of the Torah of Yeshiva University. Get more parsha shiurim and thousands of other shiurim, by visiting www.yutorah.org.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 8 Author: Jennifer Polin Title: Behind Leah's Eyes

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 9 Author: Jennifer Polin Title: Behind Leah's Eyes

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 10 Author: Rabbi David Horwitz Title: Parashat Va-Yetze: The Dream of Jacob

Genesis 28:10-14 (JPS translation) reads as follows:

Jacob left Beer-Sheba, and set out for Haran. He came upon a certain place and stopped there for the night, for the sun had set. Taking one of the stones of that place, he put it under his head and lay down in that place. He had a dream; a stairway was set on the ground and its top reached to the sky, and angels of God were going up and down on it. And the L-RD was standing beside him and He said, “I am the L-RD, the God of your father Abraham and the God of Isaac: the ground on which you are lying I will give to you and your offspring. Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants. Remember, I am with you: I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you. (The translation of sulam as stairway differs from other translations: ramp or the most common one of ladder. The Rambam in The Guide of the Perplexed I:15 translates And the L-RD was standing on the ladder [ and not “standing beside him ( Jacob )] ).

The meaning of the dream of Jacob is one that has elicited numerous interpretations over the years. For his part, the Rambam offered at least three different interpretations of the episode. Rambam understood that Jacob’s dream represented a prophecy. The elements of the dream constitute an allegory that has to be reinterpreted. What is most particularly fascinating is that in this case, Rambam utilized a Midrash on the dream for his own purposes. [Over twenty years ago, in a Hebrew article in Bar Ilan: Annual of Bar Ilan University: Studies in Judaica and the Humanities, Vol. XXII-XXIII (1987), pp. 329-49, Professor Sara Klein- Braslavy discussed the various interpretations that the Rambam offered to the narrative, and my presentation is largely based upon her article. One of the points she makes is that according to the Rambam, a prophetic dream can have multiple meanings, and, if one takes the different interpretations of the Rambam of the dream in their entirety, that is exactly what we have here.]

The first interpretation of Rambam is given in his halakhic magnum opus, Mishneh Torah, Hilkhot Yesode Ha-Torah 3:7. The 2nd one can be found in his philosophic magnum opus The Guide of the Perplexed 1:15, and the 3rd is further along in the same book, 2:10. In Mishneh Torah, the point of the dream of the ladder is the revelation of the future history of the children of Israel. In both expositions in The Guide, however, the subject of the dream is Sitrei Torah: the mysteries of the Torah. According to the first interpretations of that book, the subject of the dream deals with the physics of the sublunary world and the world of the celestial spheres, and human apprehension of the universe and the image of the prophet as the ideal leader. According to the second interpretation found in the Guide, the

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point is simpler: it only concerns the nature of the sublunary universe. (One should remember that Rambam understood physics as such to be the referent of the Talmudic phrase ma‘aseh bereshit, the esoteric discipline that along with ma‘aseh merkavah (in the Maimonidean scheme, metaphysics) composes the subject matter of sitrei Torah) (It should be noted that there may even be a fourth interpretation by the Rambam, one cited in his letter to R. Hasdai Ha-Levi, but, as Prof. Klein-Braslavy notes, there are problems with assuming that it is indeed a separate Maimonidean explanation., most notably because many scholars reject the authenticity of this letter.)

In his interpretation of the dream in Mishneh Torah, Rambam does not write that he is “homiletically” interpreting the dream but rather is presenting the plain meaning or “peshat.” The rungs of the ladder symbolize the oppression with which various kingdoms will oppress the Jewish people. This idea was already stated in various Midrashim, such as Pesikta de-Rab Kahana, and Midrash Tanhuma. According to this explanation, the ladder represents the ladder of time. The angels represent kingdoms. This fits quite nicely with the Maimonidean interpretation of angel as messenger. The four kingdoms were the messengers of God Who acted to fulfill His plans for the Jewish people. In his Iggeret Teman as well, Rambam refers to God’s promise to Jacob that the nations who would oppress the Israelite would eventually vanish from the scene.

In Guide of the Perplexed 2:10, Rambam develops his thesis that the number 4 plays an important role in the structure of sublunary physics. There are four basic elements (earth, air fire and water). There are four essential forms of being on the earth (minerals, plants, animals and humans. There are four subdivisions among the celestial bodies that cause effects on the sublunary sphere: the sphere of the moon itself, the sphere of the sun, the sphere of the planets, and the sphere of the fixed stars (Rambam, of course, was operating within the pre- Copernican, Ptolemaic worldview). Then, in a remarkable move, Rambam quotes the Midrash Tanhuma that claims that there were four rungs on the ladder that Jacob saw in his dream. (Rambam admits that were other texts of the Midrash that claimed that a different number of rungs existed.) Moreover, Rambam maintained that there were precisely four angels, and that they were all on the same rung of the ladder. Two were “going up” and two were “going down.” Thus, what is represented by the angels? The four elements (fire, air, earth and water) Thus, the dream expresses the basic tenets of Aristotelian physics! The four elements are “all on the same rung,” they are the four elements of this world of generation and corruption, as opposed to the fifth element which constitutes the nature of the heavenly bodies.

Thus, the sitrei Torah that Jacob saw in his dream expressed the tenets of Aristotelian physics!

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 12 Author: Rabbi David Horwitz Title: Parashat Va-Yetze: The Dream of Jacob

The most complex interpretation of the Rambm is that offered in the first part of the Guide. (I: 15) Rambam begins with the assertion that one cannot interpret passages that use the word nitzav (to stand erect) with reference to “God in a literal sense. Thus, one cannot interpret the verse “And behold, the L-RD stood upon it (the ladder) literally.” Rather, it has the meaning of something stable and constant. God is “stable” above the ladder, of which one end is upon the world of generation and corruption, the earth, and the other end in the heaven. What do the angels represent? The prophets. How does ascending and descending pertain to prophets? The prophet ascends intellectually, and receives prophetic inspiration from God. Then he descends to the people, with the decree of the prophecy, and teaches the people the contents of that decree. According to this explanation, the moral point of the dream was to teach the lesson that man should strive to become a prophet, which allows him to most perfectly engage in the act of Imitatio Dei, the Imitation of God, by guiding the religious community.

Remarkably, the three different interpretations of the Rambam all use different aspects of the Midrashic literature on the parable of the ladder. This case serves as an example of the point that Rambam did not simply abandon previous literature when propounding his own ideas. On the contrary, he worked the insights of various Midrashim into his own worldview.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 13 Author: Rabbi Maury Grebenau Title: After the Ladder: Yaakov's Purpose

After the Ladder: Yaakov’s Purpose Rabbi Maury Grebenau

Weldon Long‟s story begins as he experiences the loss of his father while in prison for the third time in the wake of a failed marriage and an abandoned son. The loss pushes him to consider making changes in his life. Still in jail, he finds a copy of Stephen Covey‟s book, “Seven habits of highly effective people.” He decides to set goals for himself and completely changes the direction of his life. He gets a higher education while still in jail and upon his release he rebuilds his relationship with his son, remarries and becomes successful. What an amazing story of perseverance and triumph over adversity1. What can we take out of his story to apply to our own lives?

There is a very peculiar expression used as Yaakov leaves to the land of Bnei Kedem after his vision of the ladder extending Heavenward. The pasuk (Bereishis 29:1) says that Yaakov „carried his legs.‟ The Seforno draws a distinction between a person carrying their legs and the legs carrying the person. When a person has goals and a purpose, then they carry their legs, they consciously move themselves through life. Every action has clear direction and purpose. This is how Yaakov felt immediately after seeing a vision which indicated that he was the next link in the chain which was the foundation of our chosen nation. He walked with a bounce in his step, but more importantly, with purpose in his stride.

Immediately after this, Yaakov is able to perform a superhuman task of rolling an enormous rock off of the well near Rivka‟s home. Here, Yaakov is also privileged to meet his future wife and to begin the next stage of life. Both of these things were only possible once Yaakov understood his goals and began to move with purpose. Once Yaakov moved with a clear goal and a destination in mind he was able to overcome challenges as well as move on to the next stage in his life.

Many times even when we come to major crossroads in life we let our feet carry us. Whatever is easier seems the logical choice. We move in the same direction as others in our community and group of friends without much thought. Our feet carry us, instead of the reverse. Weldon Long could easily have let his feet continue to carry him down the path which he had chosen. Instead he made a conscious decision to look for a different direction. His every action became goal-oriented and even in the darkest of situations he was able to draw strength from the future he knew he was creating for himself. The more we can give thought to decisions in our life, the more we will be blessed with the happiness that comes from knowing our efforts are directed towards our goals. We will be charting a path instead of just staying the course.

1 http://www.stephencovey.com/blog/?p=40

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 14 Author: Rabbi Shlomo Einhorn Title: Bolt of Inspiration 43 - Baby, We Were Born to Run

Let us begin by quoting the classic words of Bruce Springsteen: In the day we sweat it out in the streets of a runaway american dream At night we ride through mansions of glory in suicide machines Sprung from cages out on highway 9, Chrome wheeled, fuel injected and steppin out over the line Baby this town rips the bones from your back Its a death trap, its a suicide rap We gotta get out while were young `cause tramps like us, baby we were born to run Some people are born to run. That is, we find them running more than other people. Yaakov is one such individual. At the bookends of our parsha - we find him running. He is returning from running at the beginning of the parsha, and he is running at the end of the parsha. Why is Yaakov always running? There are many reasons to run. One can run because they are leaving or abandoning something. Yaakov was clearly fleeing the wrath of Esav. However, at some point one has to stop running and find a circumstance or value that replaces the very thing that he or she has run from. You can't run forever. Whenever we make a choice we must ask ourselves: are we running from something, something that scares us and are we therefore taking refuge in the safe alternative or are we choosing a new destination - "ויצא יעקב מבאר שבע וילך חרנה" because that's what we really want for ourselves. The verse says (left) "ויצא" And Yaakov left Be'er Sheva and he went to Charan." Why does the Torah use the language of" went)? The Steipler Gaon answers, along the lines of our very idea, that people leave somewhere) "וילך" and either because they're running away from something or because they have to go somewhere. Yaakov was ".which means "will ,רצון It is also the route of the word .רץ doing both. The word for "run" in Hebrew is For where you run to or from is the greatest expression of your will. Yaakov expressed us his will to stay clear of Esav and he in turn expressed his will to arrive at the next stages of his life - transcendence, marriage, and the building of a dynasty.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 15 Author: Rabbi Etan Moshe Berman Title: Thanksgiving and the Jew

Thankgiving and the Jew

dl weqt hk wxt ziy`xa :z¤c¤N¦n crn£r©Y©e d¨cEd§i Fn§W d¨`§x¨w o¥M l©r w¨Hrw§i z¤` d¤cF` m©r©R©d x¤n`rY©e o¥A cl¥ ¤Y©e cFr x©d©Y ©e When Leah gave birth to a fourth son, she said, “Now I will thank God.” Therefore, she named him Yehudah. And she ceased giving birth. Every member of the Children of Israel identifies with the term “Jew.” We are known as, and respond to the name the Jewish People. However, the term “Jew” derives from Judah, the translation of Yehudah. Being that there are twelve, or thirteen tribes of Israel (depending on how you view Ephraim and Menasheh) it is curious that we associate ourselves solely with the tribe of Judah. It takes little more than a superficial knowledge of basic Jewish history to explain this phenomenon. As we know fromtanach, after King Solomon died, the Jewish monarchy was split in two. King Solomon’s son, Rechavam, ruled over Judah and Benjamin, while Yeravam son of Nevat, from the tribe of Ephraim, ruled over the other ten tribes. From that point on there were two kings over Israel, the Davidic dynasty ruling over Judah and Benjamin, while kings from other tribes ruled over the other ten tribes. This continued until Assyria conquered Samaria and exiled the ten tribes from the land of Israel. At that point, only the two tribes of Judah and Benjamin remained in the land of Israel. For some reason, either because the monarchy belonged to Judah, or perhaps additionally because Judah was so much larger than Benjamin (see the last two chapters of Judges), the remaining members of the children of Israel were termed Judeans.

d weqt a wxt xzq` :i¦pi¦n§i Wi¦` Wi¦w o¤A i¦r§n¦W o¤A xi¦`¨i o¤A i©k¢C§x¨n Fn§WE d¨xi¦A©d o©WEW§A d¨i¨d i¦cEd§i Wi¦` There was a Judean man in the capital city of Shushan. His name was Mordechai the son of Yair, the son of Kish, a Benjaminite. The Talmud (Megilla 12b) points out a contradiction in the above verse. First we are told that Mordechai was from the tribe of Judah, but the end of the verse states that he was from Benjamin. Several answers are offered to resolve this contradiction.

d weqt a wxt xzq` i"yx oia micedi miiexw eid dcedi ikln mr elby oze` lk dcedi zelb mr dlby lr .icedi yi` :md xg` hayn elit`e miebd [He is referred to as Judean] Due to the fact that he was exiled along with the exiles of Judah. All that were exiled along with the kingdom of Judah were called Yehudim among the nations, even if they were from another tribe 1.

1. See Megilla 14b where chazal relate that the prophet Jeremiah brought back members of every tribe to the land of Judah and Benjamin.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 16 Author: Rabbi Etan Moshe Berman Title: Thanksgiving and the Jew

Thankgiving and the Jew

Rashi, always eager to explain verses based on the most straight•forward approach, quotes the opinion of chazal that despite the fact that he was actually from the tribe of Benjamin, Mordechai was called Judean because, he part of theJudean exile. From this we understand why all Children of Israel today are referred to as Jews.

However, there is another explanation for the identification of Mordechai with Judah in the Talmud.

.bi - :ai sc dlibn zkqn ilaa cenlz iax... !iz`w oinipan `nl` ,ipini dil ixwe ,iz`w dcedin `nl` ,icedi dil ixw dceara xtky mey lr ?icedi dil ixw i`n`e ,iz`w oinipan mlerl xn` opgei l`ipc) 'ebe oi`cedi oixab izi` aizkck .icedi `xwp dxf dceara xtekd lky ,dxf .('b

He is called Judean, implying that he is from the tribe of Judah. Yet, he is called a Benjaminite, implying that he is from the tribe of Benjamin! ...Rebbi Yochanan said, “In reality he was from the tribe of Benjamin, so why is he called Judean? Due to the fact that he rejected idolatry. Anyone who rejects idolatry is called Yehudi, as it says, ‘There are Yehuda’in men... O king, your god they do not worship, and to the golden statue that you have erected they do not bow (Daniel 3).’”

According to Rebbi Yochanan, the termYehudi, or Jew in modern terms, refers to one who rejects idolatry. He derives this definition from the story related in the book of Daniel regarding Chananyah, Misha’el and Azariah who refused to bow to the statue of Nevuchadnetzar, and were therefore deemed Jews2.

I think that this idea of Rebbi Yochanan is not merely a nice philosophical idea, but rather a critical part of our Jewish identity, and something we should consider whenever the term Jew is mentioned. Additionally, I believe that this idea, in its essence, can be traced back to the naming of Judah himself. Allow me to explain.

This has great halachic significance as well; see Tosafosb’zman she'atah on Gittin 36b as to howshmitah was obligatory according to Torah law in the times of the first and second Temple. 2. See the Maharsha who explains the proof from this verse that “Jew” means anything other than a member of the exile of Judah. He claims that the words “three Jewish men” are extraneous. As is apparent from the rest of the story, Nevuchadnetzar never appears to view the actions of these three individuals as a reflection of the Jewish attitude in general. Therefore, the fact that they are Jews was irrelevant. Had they been non•Jews, the response of the king would have been the same. If so, why are they referred Jewsto as? According to Rebbi Yochanan, to teach us that whomever rejects idolatry is deemed a Jew.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 17 Author: Rabbi Etan Moshe Berman Title: Thanksgiving and the Jew

Thankgiving and the Jew

dl weqt hk wxt ziy`xa i"yx :zecedl il yi dzrn ,iwlgn xzei izlhpy .dce` mrtd [This time I will thank] because I have taken more than my share. Due to this, I should thank. Rashi explains that the wives of Yaakov knew prophetically that there were to be twelve tribes from four wives. Even distribution would allow each wife to have three sons. Once Leah had a fourth boy, she realized that she had received more than her fair share, and thanked God for this. She therefore named her fourth sonYehudah based on the wordhoda’ah, meaning thanksgiving, and formulated (perhaps unwittingly) to include all four letters of the Tetragrammaton.

dl weqt hk wxt ziy`xa iiga epiax fnxp jkle ,daeyzd zcn `id zecn b"iay oey`xd myd `ed .'d z` dce` mrtd d"r cec erxfn `vi jkle ,dceiy oae`xl mxbe yea `le dced ik ,enya dfd myd .daeyz ly dler miwdy [This time I will thank Hashem] This [name of God] refers to the first name of God in the thirteen attributes, and references the trait of repentance. Therefore, this name of God is hinted to in his (Judah’s) name, because he admitted [to being wrong] and was not embarrassed3 (see Gen. 38:26). He also caused Reuven to repent (see Sotah 7b). Therefore, David, peace be upon him, who established the burnt offering of repentance (see Avodah Zarah 4b•5a), was his

3. See Sotah 10b where the Talmud states that Yehudah, who sanctified the name of God in public (through his public admission of guilt), merited that his name was composed of all the letters of God’s name. The Maharsha explains that even though Leah named him Yehudah based on the Hebrew word for thanksgiving, God inspired her to use every letter of the Tetragrammaton and add the letterdalet, a reference to admission • because due to the addtional dalet, meaning his admission, he merited the other four letters.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 18 Author: Rabbi Etan Moshe Berman Title: Thanksgiving and the Jew

Thankgiving and the Jew

descendant. While Rabbeinu Bechayei is certainly addressing a hint in the verse, as opposed to the straight•forward interpretation of Rashi, nonetheless, you see that in addition to the element of thanksgiving inherent in the name Judah, there is also an element of admission.

There is overlap between thanksgiving and admission. When one thanks another, in effect, he is admitting that were it not for that person, he would be lacking. When we thank someone, we recognize that we are not the source of that which we have received. Thanking God is, in essence, also recognizing that He is the source of that for which we are thanking Him. The requests that we make in the daily amidah are also recognitions that we depend on Him for everything. Ultimately, a Jew is one who recognizes that God is the source of everything. This is what Rebbi Yochanan is teaching us.

Rejection of idolatry necessarily involves the recognition of the one true source of existence. As opposed to the idolatrous view that multiple forces are at work in the world, independent of a higher authority, a Jew believes that all forces in the world are an expression of the will of the one true God. There is a drive in man to broaden his sense of self, and limit his perception of God’s influence. When allowed to break free, this drive results in idolatry. The rejection of this drive involves admission,hoda’ah that everything is influenced by God and is under His control. This attitude and outlook comes with broad implications for every aspect of our lives that we should attempt to keep at the forefront of our consciousness. In this way, we prove ourselves to be true Jews.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 19 Author: Rabbi Ozer Glickman Title: In Praise of Tefillas Minchah

בס"ד שיחות רב עוזר פרשת ויצא תש"ע שליט"א Insights into Torah and Halacha from Rav Ozer Glickman ר"ם בישיבת רבנו יצחק אלחנן ______In Praise of Tefillas Minchah (ברכות דף ו':) ואמר רבי חלבו אמר רב הונא לעולם יהא אדם זהיר בתפלת המנחה שהרי אליהו לא נענה אלא בתפלת המנחה... Some non-observant acquaintances of mine assume every year that I know exactly when the clock changes for Daylight Savings Time. It is a safe assumption about any Torah-minded Jew. So much of our Torah-centric lives revolve around the time of day: ...begin שבת when does ,שמע how late we may recite the ,תפילין how early we may put on one small part of us is ,בית המדרש No matter how cloistered we are inside the office or the always attuned to the cycle of light and darkness outside our window. Our internal halakhic clock is always running, no matter what else we are doing. Because one level of our consciousness is active in the background ready to react if we -our lives may be said to be a fulfillment of the imperative com ,חיובא דמצוה encounter a :יהושע manded to לא ימוש ספר התורה זה מפיך והגית בו יומם ולילה, למען תשמר לעשות ככל הכתוב בו כי אז תצליח את דרכך ואז תשכיל. This book of the Law shall not leave your mouth, for you shall meditate on it day and not, so that you may take care to act according to everything written in it- then you will be prosperous and act intelligently. Although our consciousness may be focused on other things, our mind is prepared to be a flash ,צדקה a poor person requiring :מצוה interrupted when we encounter a situation of In this way, the imperatives of ...ברכה of lighting and a roll of thunder neccessitating a ֿ.(עיין שנות אליהו רפ"ב דפיאה וברכות רפ"ד) Torah are never fully out of mind :we recite daily תפלות present two models for the cycle of חז"ל איתמר רבי יוסי ברבי חנינא אמר תפלות אבות תקנום רבי יהושע בן לוי אמר תפלות כנגד תמידין תקנום. It was stated: R' Yosi b-R'Chanina said the daily prayers were ordained by the patriarchs; R' Yehoshua ben Levi said the daily prayers were ordained in place of the daily sacrifices. The prevailing halakhic opinion is, of course, that the cycle of daily prayers is patterned to buttress the גמרא offered by the דרשות after the daily sacrifices. Nevertheless, the .are, like other aggadic expositions, not meant to be fanciful אבות connections to the to עם ישראל because he represents the awakening of שחרית is associated with אברהם אבינו rreflects this aspect of his אברהם אבינו chosen for פסוק the light of the early morning. The life as recorded in the Torah: וישכם אברהם בבקר ויחבש את חמרו ויקח את שני נעריו אתו ואת יצחק בנו ויבקע עצי עלה ויקם וילך אל המקום אשר אמר לו הא-להים: And Avraham rose early in the morning, saddled his ass, and took two of his young men with him. He split the wood for a burnt offering, got up and went to the place the Lord had told him:

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 20 Author: Rabbi Ozer Glickman Title: In Praise of Tefillas Minchah

represents the dawn of Jewish אברהם אבינו His service starts early in the morning because rose early when the world is reborn to unlimited potential, even אברהם אבינו .history when an obstacle looms ahead. as shorter פרעה who described his life to ,יעקב אבינו At the other end of the cycle is and more bitter than the lives of his ancestors. The episode depicting the relationship of His service must take place at night because .בית אל is the night spent at הקב"ה to יעקב אבינו .and the struggle for redemption גלות represents the darkness of יעקב אבינו whose service takes place in the afternoon, when it is יצחק אבינו In the middle is still light but we are conscious of the approaching sunset. People are still out and about conducting their affairs. They may meet in the marketplace or by the coffee machine to -also sought con יצחק exchange gossip or catch up on the events of the day. Our father versation but of a different sort than that pursued by his contemporaries: ויצא יצחק לשוח בשדה לפנות ערב וישא את עיניו וירא והנה גמלים באים: And Yitchok went out to meditate in the fields before evening and he looked up and saw that camels were coming: -service an onerous re מנחה At this time of the year, many of us find the weekday sponsibility. When the clock shifts to Daylight Savings Time, we are forced to also make an abrupt shift in our afternoon schedules. Although the day has been getting shorter for weeks, the sudden time change can wreak havoc with the comfortable patterns of our daily routines. Coffee breaks, leisurely chats with colleagues and friends, or just a few minutes to think are put on hold. The shadows are lengthening and we must complete our service at the appointed time. It is service to be cherished precisely for the challenge it presents. At the start of אברהם אבינו the day, anything is possible and we rush off to serve with the confidence of that the day has the potential to be great. At the end of the day, shorter and perhaps less muster יעקב אבינו fulfilling than we had hoped, we need the comfort of service as we like the will to counter our fears. In the time that is neither morning nor night, when we bask in the warmth of day that is slowly ebbing, we need the contemplative service of .the quick turn around the fields in conversation with the Divine ,יצחק אבינו :and chose to plead his case precisely then תפלת מנחה knew the secret of אליהו הנביא recited in the time that is neither morning nor night, neither unbridled hope nor bitter disappointment, dependent on the resolve to embrace spirituality that defines the Torah life. שבת שלום! These sichos are published by students of Rav Ozer Glickman shlit"a. We can be reached at [email protected]. Come hear Rav Glickman on the Road Scholar in Residence שבת פרשת וישב December 11-12, 2009 Young Israel of North Woodmere Rabbi Yehuda Septimus TO BRING RAV GLICKMAN TO YOUR COMMUNITY, KINDLY CONTACT: Ms. Rebecca Goldberg, Community Initiatives, YU's Center for the Jewish Future rebecca. [email protected] 212-960-5400 ext. 6350

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 21 Author: Rabbi Dovid Gottlieb Title: The Two-Fold Lesson of Yaakov’s Departure

“Va’yetze Yaakov mi-Be’er Shava va’yelech Charanah.” (28:10)

Fearing his brother Esav’s homicidal threats, Yaakov flees his parental home in search of safety and in hope of securing his future. The actual description of Yaakov’s departure, however, seems verbose, as we are told, “And Yaakov departed from Be’er Sheva and went to Charan.” Rashi notes that the opening of the pasuk is unnecessary, after all, we know where Yaakov was leaving from; why not just tell us where he was going? Rashi cites the well know teaching of Chazal that this additional information is mentioned, not as part of a travel log, but rather, to communicate the message that, “yetzias tzaddik min ha-makom oseh roshem,” when Yaakov left his absence was felt by those who remained behind.

While this teaching is certainly a beautiful testament to the special character of Yaakov, the Keli Yakar wonders why Chazal never make this point regarding our other forefathers. After all, Avraham and Yitzchok also travelled quite a bit, so why is there no statement about the impact that their respective departures had on the people?

The Keli Yakar offers two different – and in fact opposite – answers. His first suggestion is that there was noting unique about Yaakov’s departure; the same sense of loss occurred whenever Avraham and Yitzchok travelled. Nevertheless Chazal highlight Yaakov’s impact because it was somewhat surprising. He explains that when Avraham and Yitzchok moved from place to the place their families and students came with them, thus leaving no religious role models behind. Of course, given such a spiritual exodus, their absence was felt by those who stayed.

But when Yaakov fled, his parents – both great tzaddikim – remained. One might have reasonably thought that in such circumstances the impact of the departure of yet another tzaddik would be negligible. Therefore, the Keli Yakar suggests, Chazal emphasize that Yaakov’s greatness was so extraordinary that despite the continued presence of Yitzchok and Rivka, his loss was still felt.

This understanding of Chazal’s insight should inspire us to ask ourselves a simple, but powerful, question: If we were to leave a community would we be missed? In other words, have we made enough of a difference that our absence would be noticed? For some of us the answer to this question is yes – like it was for Yaakov – and we can take justifiable pride in our accomplishments.

But for others, the honest answer to this question is no, we would not be missed. In this case, rather than being dispirited, we should recommit ourselves to the tzibbur and reconsider which areas of communal life we can best contribute towards. No matter how thriving a neighborhood we live in, there is always more to be done and there are ways for everyone to make a difference. Like Yaakov before us, we all have the potential to make a lasting and unique contribution.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 22 Author: Rabbi Dovid Gottlieb Title: The Two-Fold Lesson of Yaakov’s Departure

The Keli Yakar offers a second explanation, as well, and suggests that perhaps Chazal limited their comments to Yaakov because his departure was actually the first to be noticed. He explains that in order for a “yetzias tzaddik” to be “oseh roshem,” it’s not enough for there to be a tzaddik present, but there must also be a community of sufficient spiritual sensitivity to appreciate the tzaddik. If the people don’t appreciate the tzaddik before he leaves they certainly won’t notice the loss upon his departure.

Despite their obvious greatness, when Avraham and Yitzchok travelled from place to place their absence was never felt because the people left behind weren’t the type who value spiritual contribution. When Yaakov left Be’er Sheva, however, his parents, Yitzchok and Rivka, remained and they were attuned to the value – and therefore the loss – of Yaakov.

This second explanation of the Keli Yakar should also inspire self-reflection. We are blessed to live among special people whose lives are focused on spiritual aspirations and who are selflessly committed to the welfare of others. Too often we are but one step ahead of Avraham and Yitzchok’s neighbors – we at least appreciate people after they have moved on. But the challenge for us is not to wait until they depart, but rather to value them while they are in our midst. Even if we cannot reach the level of the tzaddik, we must – and can – appreciate the contributions that the tzaddik makes to our community.

The sense of loss felt upon Yaakov’s departure spoke volumes about both Yaakov and the people he left behind. We too should strive to live lives of meaning that benefit those around us and, at the same time, appreciate those people whose contributions enrich our communities.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 23 Author: Rabbi Chaim Eisenstein Title: Jacob's Ladder

Jacob's ladder is a metaphor that is used by many because of its vivid and dramatic imagery. Nevertheless its exact message is unclear. Although Rashi clearly describes the angels ascending and descending as being the angels of chutz la'aretz and Eretz Yisrael, there are many parts of the story which require further elaboration.

The Nesivos Shalom describes a few interesting details that appear in the psukim and in the midrashim and then posits a very interesting message that can be gleaned from Jacob's ladder. Firstly, the Torah emphasizes that the ladder was not only in the heavens but rooted in the ground - mutzav artzah. Why does the Torah emphasize something that is relatively obvious and at first glance doesn't seem to have much significance?

Secondly, the midrash points out that the gimmatria of sulam is the same as that of Sinai - what is the parallel between Jacob's ladder and Mount Sinai?

Finally, the midrash also emphasizes a parallel between the ladder and the ramp of the mizbeach (Altar) in the midkash - in what way are they similar?

In Chassidus, according to the Nesivos Shalom, the ladder represents a tool for change in Yaakov's life that is a metaphor for all of us. Yaakov, after rising in the holiness of his father's home and studying in the Yeshiva of Shem and Ever, became very scared of traveling the challenges of "the real world". This was the first time he was going to live in an atmosphere of idol worshippers and there he would have to try to raise a family and earn a living.

This is the meaning of the midrash on vayifga bamakom - Yaakov attempted to pass but the whole world was a brick wall in front of him. The kedusha Yaakov had achieved was comfortable in his previous environment, but how was he to maintain that sanctity when going out into "the real world".

In response to this fear, Hashem shows Yaakov a ladder that is rooted in the ground with angels ascending and descending to say that even when a person is involved in the earthly challenge of the material world, he can still maintain his kedusha. The Slonimer Rebbe goes so far as to say that Hashem was telling Yaakov that G-d wills a Jew to involve himself in the material world and in that manner he will attain holiness. This is why the Torah emphasizes that the ladder was rooted in the ground, emphasizing that the appropriate path to holiness actually starts with taking the corporeality of this world and channeling it towards a higher purpose. In fact, there isn't a single part of Hashem's creation that cannot be utilized in this direction if the proper tool is used.

The proper tool is the ladder whose gimmatria is Sinai. The experience of kabbalas HaTorah and the halachic system received at Sinai are there to generate holiness from every part of the material world. That system is rooted in the ground but reaches the heavens as well. At the same time, it is a system that demands self- sacrifice as represented by the mizbeach. How else can it be insured that the participation in all parts of the material world be an expression of holiness and not hedonism?

Often an individual who strives for growth in Torah encounters a fissure between the clarity and spiritual security of the Beis HaMidrash and the hedonistic culture that exists outside. When faced with that challenge, the beautiful metaphor of Jacob's ladder and all its import as described in chassidus can be a very helpful starting point.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 24 Author: Katie E. Liebling Title: Lavan’s Real Personality

Lavan’s Real Personality

Katie E. Liebling

he infamous Lavan, brother of Rivka Imenu, is known must have come with even more. When he hugged Yaakov to to all as an evil individual through both the Biblical welcome him, Lavan’s true intention was to determine how filled narrative as well as the commentaries. What is not Yaakov’s pockets were with money (Breishit 29:13). Upon finding T discussed, however, is how we may categorize Lavan’s the pockets empty, Lavan kissed Yaakov to see if he had pearls in behavior in light of the current classification of personality his mouth. Much to his dismay, Lavan found nothing and subse- disorders. The Diagnostic and Statistical Manual of Mental quently invited him into his house for no reason other than “you Disorders (DSM), published by the American Psychiatric are my bone and my flesh” Breishit( 29:14). The Midrash in Breishit Association, provided standardized criteria for the classification of Rabbah (70:19) explained that Lavan’s invitation to Yaakov was psychological disorders. The category of personality disorders was meant for only a month, and during this time, he required Yaakov divided into three clusters: A—odd or eccentric, BB —dramatic, to tend to his flocks at half the going wage [3]. emotional, or erratic, and C—anxious or fearful. Within cluster B, lies Antisocial Personality Disorder, one that is characterized by a It seems as if Lavan regretted his previous pervasive pattern of disregard for and violation of the rights of others [1]. It seems plausible that Lavan can be classified as having intent to harm his family. His subsequent had Antisocial Personality Disorder. behavior, however, indicated that this Dr. Robert Hare, a criminal psychologist, described individu- remorse was not lasting and, perhaps, als with antisocial personality disorder as “social predators who charm, manipulate, and ruthlessly plow their way through life, never even real. leaving a broad trail of broken hearts, shattered expectations, and empty wallets. Completely lacking in conscience and empathy, Realizing that Lavan was a cheater, Yaakov was very specific they selfishly take what they want and do as they please, violat- in his request for Rachel’s hand in marriage (Breishit 29:18): “For ing social norms and expectations without the slightest sense of Rachel, your daughter, the younger one.” Rashi explained that guilt or regret.” Included in this constellation is pathological ly- Yaakov expressed his request in such detail so that Lavan would ing, superficial charm, grandiose sense of self-worth, need for not give him a random Rachel from the marketplace or change stimulation, and lack of remorse. Antisocial Personality Disorder Leah’s name to Rachel. Yaakov went so far as to create special was formerly referred to as sociopathy or psychopathy. The latest signs with Rachel with which he could identify her. Despite all of DSM (DSM-IV-TR) criteria for antisocial personality disorder fo- this, Lavan still deceived Yaakov and, instead, clandestinely gave cused more on observable behaviors, rather than on psychopathic him Leah, to whom Rachel had given the identifiers in order to personality traits [1]. prevent her sister’s embarrassment (Rashi in Breishit 29:25). La- At the onset, Lavan is revealed to have been a greedy person van gave Zilpah to Leah as a maidservant for a wedding present in parshat Chayei Sarah. When Eliezer came to Lavan’s family to further mislead Yaakov. Rashi (Breishit 30:10) pointed out that to ask the father, Betuel, if he can take Rivka, Lavan’s sister, as a Zilpah was the younger of the two maidservants, corresponding bride for Yitzchak, Lavan ran out to greet him. Rashi explained to the younger daughter, Rachel. The Avnei Shoham mentioned that Lavan impulsively ran only because he saw Rivka with a nose that Lavan even cheated Zilpah by not indicating to whom she ring and bracelets and realized that Eliezer was a wealthy man was being given [2]. (Breishit 24:29). In parshat Vayeitzei, Rashi explained that Lavan re- Lavan also behaved deviously with the people of Charan. It membered Eliezer, the servant of Avraham, coming with riches was acknowledged by all that their waters were blessed because to see Rivka and surmised that Yaakov, Avraham’s grandson, of the righteous Yaakov’s presence, since prior to his arrival, wa-

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ter was sparse. In manipulating the townspeople to participate in It was only because Hashem warned him not to say to Yaakov Yaakov’s deception, Lavan convinced them that switching Leah “good or bad” (Breishit 31:24) that Lavan did not actually destroy for Rachel would cause Yaakov to remain in their land another his own family [2]. seven years while working for Rachel. As a result, the townspeople After this incident, Lavan decided to make a covenant with would continue to be blessed with water. Lavan forced the people Yaakov and said, “The daughters are my daughters, the children to give him securities that he used to buy wine, oil, and food. He are my children… What could I do to them this day?” (Breishit 31: was, therefore, known as Lavan HaArami, (ramai), meaning “La- 43). It seems as if Lavan regretted his previous intent to harm van the deceiver” (Breishit Rabah 70:19) [3]. Moreover, Oznayim his family. His subsequent behavior, however, indicated that this LaTorah explained that Lavan justified the switch of his daughters remorse was not lasting and, perhaps, never even real. with the town’s custom of not giving the younger to be wed be- Targum Yonatan in Bamidbar (22:5) and Yalkut Shimoni in Sh- fore the older [2]. emot (168) noted that Lavan and the wicked Bilaam were one and The Abarbanel commented that Lavan publicized Yaakov’s the same.1 Lavan was called Bilaam because he wanted to devour, wedding to encourage the townspeople’s participation in the cel- livloah, Bnei Yisrael (Targum Yonatan in Bamidbar 22:5). The Zohar ebration and, thereby, to cause Yaakov to be ashamed to divorce (1:133b), however, says that Lavan was Bilaam’s grandfather, and Leah once she was revealed to him. Lavan did not make a feast for the Gemara in Sanhedrin 105a states that Lavan was Bilaam’s fa- Rachel’s marriage to Yaakov, explains the Torah Temimah, because ther. In either case, Bilaam would be fulfilling Lavan’s mission there was no longer a need to confuse him [2]. Perhaps an addi- as his descendant. When Pharaoh said, “Let us deal wisely with tional motive of Lavan in making the feast for Leah was to charm them” (Shemot 1:10), referring to his plan to control the Jewish the masses and ingratiate himself in their eyes. people, the Gemara (Sota 11a) described how Bilaam spoke up and The Chofetz Chaim explained that Lavan attempted to justify advised Pharaoh to slay them. The Midrash Aggadah in Bamidbar his machinations by claiming that he had to give Leah to Yaakov (22:21) commented that Yaakov foresaw that Bilaam would be first in order to keep his promise. Because of the custom of the part of Pharaoh’s council. As a bribe, Yaakov, therefore, gave the land, Lavan could only give Rachel to Yaakov by marrying off talking donkey that Hashem created on the sixth day of creation Leah first. Lavan said that by asking for the younger sister first, to Lavan. In exchange for this, Lavan was expected to withhold Yaakov, in fact, implied the older as well. Moreover, Lavan be- evil advice against the Jewish people. However, Bilaam suggested haved as if he were doing Yaakov a favor by giving him Rachel that Bnei Yisrael should make bricks (Midrash Aggadah in Bamidbar right away and allowing him to work for her on credit [2]. 22:21), perpetually remain in bondage (Zohar 3:212a), and that Lavan continued to swindle Yaakov throughout his tenure. their babies be thrown into the Nile (Yalkut Shimoni in Shemot 168). When Yaakov worked additional years for Lavan to make a live- He also recommended to Pharaoh that he bathe in Jewish blood lihood, he agreed to take the speckled, dappled, and brownish to heal his leprosy (Midrash Hagadol, Shemot 2:23) and that Moshe lambs, sheep, and goats. Yet, Rashi (Breishit 31:7) noted that Lavan be killed for removing Pharaoh’s crown and placing it on his own changed his mind and the terms of the agreement 100 times! head (Yalkut Shimoni in Shemot 166) [3]. Lavan’s own daughters were not immune to their father’s When Balak sent officers to hire Bilaam to curse Bnei Yisrael, criminality. When Hashem told Yaakov that it was time to return he first asked Hashem’s permission, but Hashem denied this re- to his birthplace, Leah and Rachel readily accepted. They request (Bamidbar 22:12). The Midrash Shocher Tov (1:22) commented sponded by saying (Breishit 31:15), “Are we not considered to him that Bilaam thought that it was because he, himself, was such a as strangers?” We learn from Rashi that Lavan did not even treat righteous individual that Hashem did not wish to trouble him [3]. them like daughters. He did not provide a dowry for them at the Additionally, Bilaam said to the officers, “Hashem refuses to al- time of marriage and tried to withhold funds by cheating Yaakov. low me to go with you” (Bamidbar 22:13). Rashi (Bamidbar 22:13) (Breishit 31:15). Lavan even cheated his own daughters! explained that Bilaam was too haughty to admit that he was un- When Lavan learned that Yaakov departed with his family, 1 he immediately pursued them, caught up with them, and said, Assuming that Lavan was approximately 10 years old when Rivka married Yitzchak and and knowing that Lavan/Bilaam was killed in the 40th and “There is power to my hand to do you harm” ( 31:29). By Breishit final year of Bnei Yisrael’s sojourn in the desert, Lavan would have lived using the word “you” in the plural, he not only wanted to do evil approximately 417 years. This is plausible given that there were people of to Yaakov but even to his daughters and grandchildren as well. that era who lived for 500-600 years.

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der Hashem’s authority and, instead, implied that he could not concern for consequences. For example, they steal without fear go with the “lowly” officers that had been sent and demanded of being caught. It is thought that the reason for the lack of anxi- greater. Such behavior clearly demonstrated Bilaam’s/Lavan’s ety in committing antisocial behavior is due to an imbalance of grandiose sense of self-worth. the Behavioral Inhibition System (BIS) and the reward system. When Hashem let Bilaam go with Balak’s officers and com- The BIS, thought to be located in the septohippocampal system manded Bilaam to do what He said, Bilaam became so excited involving the noradrenergic and serotonergic neurotransmitter that he saddled his own donkey. Rashi (Bamidbar 22:21) explained systems, is responsible for one’s ability to stop or slow down an that Bilaam himself impulsively saddled his own donkey instead action when faced with impending punishment or danger. The of having his servants because his intense hatred disrupted the BIS is also associated with the fight or flight system, which helps one decide to fight against or flee from an impending danger. The Every person is presented with different reward system, located in the mesolimbic area of the brain and involves the dopaminergic neurotransmitter system, is responsible tests and challenges. However, it is one’s for one’s approach to positive rewards. When there is an imbal- reactions and attitudes to these challenges ance of the BIS and the reward system, the fear initiated by the that define the essence of the individual. BIS system is superseded by the positive feelings associated with the reward system. This may explain the lack of anxiety that the psychopath experiences when committing antisocial acts [1]. normal progression of things. In contrast, Avraham, himself sad- Whether generically called a psychopath or formally con- dled his own donkey out of his love for Hashem and wanting to sidered to have antisocial social personality disorder, Lavan is by do His Will by preparing Yitzchak for the akeidah (Rashi, Breishit all standards a wicked individual. Rashi (Breishit 24:50) explicitly 22:3). While impulsivity is a state of being, Avraham used it for called Lavan a rasha; Concerning Eliezer’s request to immediately the good and Bilaam used it for evil. Hashem, therefore, called bring Rivka to Yitzchak, Lavan, not waiting for his father to re- Bilaam a rasha (Rashi, Bamidbar 22:21). This impulsivity fulfills spond, impulsively jumped to answer Eliezer. Pirkei Avot (5:22) one of the criteria for antisocial personality disorder. related the three characteristics of the disciples of Bilaam: “An Although Bilaam was a prophet, his great powers came from evil eye, a haughty spirit, and a lusting soul [3].” These are the his mastery of sorcery and black magic. This is why he is called, characteristics of one who has antisocial personality disorder. “Bilaam Hakosem,” Bilaam the Sorcerer (Ramban in Bamidbar When Lavan finally spoke sweetly to Yaakov saying, “I would 22:31). Illusion is a major contributor to the impure forces behave sent you out joyfully and with song, with drum and harp,” hind sorcery [4]. The sorcerer can make someone believe that he (Breishit 31:27) Yaakov was terrified, thinking that he must have is seeing an event which is really not happening by incorporat- sinned in that “tu’mah, impurity, and kedusha, sanctity, cannot dwell ing trickery, slyness and confusion. The synthesized identity of side by side [2].” A person like Lavan has full reasoning capability prophet and sorcerer in and of itself generates confusion. When and can restrain himself from performing criminal acts. Perhaps, Pinchas and Bnei Yisrael killed Bilaam, Bnei Yisrael were worried Hashem specifically related so much of Lavan’s evil to teach us saying, “What have we done?! We have slain a prophet of whom it that although one may be tested with great desire for money, a is written, ‘Who knows the knowledge of the Most High’” (Bam- high threshold for experiencing fear, and a cunning mind, he/she idbar 24:16). However, a heavenly voice descended and said, “You is still not permitted to succumb. Every person is presented with have slain a sorcerer, not a prophet” (Otzar Hamidrashim 168) [3]. different tests and challenges. However, it is one’s reactions and This deceitfulness fulfills another criterion for the diagnosis of attitudes to these challenges that define the essence of the indi- antisocial personality disorder. vidual [5]. The Torah teaches us that although Lavan might have Antisocial personality disorder does not affect the ability to had such challenges, his reactions and intentions to them were all reason. There is no evidence of brain impairment as those who negative, thereby defining him as arasha from whom to learn how have this disorder score normally on neuropsychological testing. not to behave. Early theories suggested that psychopaths had abnormally low DSM features of antisocial personality disorder include a levels of cerebral cortical arousal in their brains and a higher fear person at least 18 years of age, failure to conform to social norms, threshold. They seek stimulation, intrigue and adventure without deceitfulness including use of aliases, impulsivity, aggressiveness,

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reckless disregard for the safety of others, consistent irresponsi- personality disorder. According to halachic standards, however, bility for payment, and lack of remorse for harming others [1]. It such a diagnosis does not preclude accountability for actions. g is fair to conclude that Lavan could be diagnosed with antisocial

ACKNOWLEDGEMENTS I wish to thank Rav Mordechai Tendler, Shlita, for his review of this article and genuine concern. I thank my parents for their unconditional support and assistance. Last, but by no means least, I extend warmest appreciation to Dr. Harvey Babich for his continual guidance and sincere kindness.

REFERENCES [1] Durand, M. V. and Barlow, D. H. 2010. Essentials of Abnormal Psychology, fifth edition. Wadsworth, Belmont, CA. [2] Nachshoni, Y. 1991. Studies in The Weekly Parashah, Bereishis. Mesorah Publications, Ltd., Brooklyn, NY. [3] Chasidah, Y. (2000). Ecyclopedia of Biblical Personalities: Anthologized from the Talmud, Midrash, and Rabbinic Writings, 5th impression. Mesorah Publications, Ltd. Brooklyn, NY. [4] Aboud, Rabbi E. H. (2010). The Supernatural Revealed. Community. Vol. 10: 60-63. [5] Shafier, Rabbi B. T. 2010. The Shmuz on Life book: Stop Surviving and Start Living. SYS Marketing Inc., Monsey, NY.

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Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 28 Author: Rabbi Avraham Gordimer Title: Parshas Vayeitzei - Yaakov's Tithe

After awakening from his dream about the ladder and having just received promises of blessing and protection from Hashem, Yaakov vows to give Maaser (Tithe) from all that Hashem will grant him. (Bereshis 28:22)

Although the Torah does not devote much text to the Avos' (Patriarchs’) fulfillment of mitzvos, with the exception of Bris Milah, it is noteworthy that the Torah specifies that Avrohom and Yitzchak also gave Maaser, according to the interpretations of Chazal and the Meforshim (Commentators). “And he (Avrohom) gave him (Malki-Tzedek) Maaser from everything.” (ibid. 14:20; v. Rashi) “And Yitzchak sowed in that land and was granted that year a bounty of one hundred measures, and Hashem blessed him.” (26:12). Chazal comment on this verse that Yitzchak measured the bounty in order to separate Maaser therefrom. (Rashi ibid., from Bereshis Rabbah)

What is it about Maaser such that it is recorded that the Avos all performed this specific mitzvah?

From the onset of the generations of idolatry until the emergence of Avrohom Avinu, the world was in a state of spiritual bifurcation; Hashem's existence and omnipotence were largely unknown to man during this period - only in the heavens was Hashem known. As Rashi explains (ibid. 24:7), invoking Bereshis Rabbah and the Sifri: Avrohom asked Eliezer to swear in the name of the God of Heaven and Earth (ibid. v. 3), yet in that same discussion with Eliezer, Avrohom (ibid. v. 7) related that the God of Heaven (omitting mention of "and Earth") took him forth from his birthplace, because, as Avrohom elaborated, "Now He is God of Heaven and Earth, as I have made people aware of Him, but when He took me forth from my father's home, He was God of Heaven (only, and not of Earth), as the world's inhabitants did not know Him."

The function of the Avos was to reconnect the world to Hashem, teaching and demonstrating to humanity that Hashem controls the world and provides all that is in it; the notion of a world existing without God and distant from Him was anathema to the Avos. Through the work of the Avos, awareness of God and His involvement with the world were again common concepts among humankind.

Maaser embodies this message, as it declares that food, which comes from the ground and is the produce of human toil, in reality comes from Hashem, as does everything in the world. By separating Maaser, one reunites the physical world with the spiritual world and proclaims Hashem's omnipotence and involvement with all that is created and transpires in the material, human realm.

This is why Maaser stands out as the one mitzvah which our Mesorah (Tradition) specifically records that Avrohom, Yitzchak and Yaakov all performed, as it embodies the mission of the Avos.

Why did Yaakov commit to give Maaser right after he had experienced his dream of the ladder and had received Hashem's promises and berachos? We are told about Avrohom and Yitzchak actually giving Maaser

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and not merely committing to do so; why is it different with Yaakov, that the Torah records his commitment to give Maaser even before he actually gave it?

The juncture at which Yaakov found himself at that point in his life was one of immense challenge. In addition to Yaakov lacking any possessions (v. Rashi, from Bereshis Rabbah and Sefer Ha-Yashar, on 29:11) and not being with family or having a home, forced to flee alone on the road to a strange land and to sleep outdoors, there is another entire dimension to Yaakov's predicament. Yaakov had viewed himself as the next in line to build the Jewish nation, in its land; however, here was Yaakov, fleeing from that land and running for his safety, with no prospects for fulfillment of his life mission. Yaakov's aspirations to succeed Yitzchak and serve as the next of the Avos to develop the nation seemed to have been utterly ruined, and the planned cultivation of a future K'lal Yisroel in Eretz Yisroel seemed lost. Everything was unraveling and falling apart, it appeared, and the chain of the Avos and the creation and development of K’lal Yisroel looked like it was not to continue. Imagine a wealthy and successful man on his way to his wedding, with plans and dreams of establishing a family and a home. Suddenly, before he approaches the wedding hall, this man's wealth and all of his possessions are stripped from him, his bride cancels the wedding, and the man's home is foreclosed, leaving him homeless. All aspirations for the future are instantly rendered naught, leaving behind a destitute individual with absolutely nothing.

This is where Yaakov's dream and Hashem's berachos and promises to Yaakov come into the scene. Yaakov had felt that his expulsion from his home, severance from his family and utter impoverishment constituted a complete derailment of his path and the total frustration of the projected existence of K'lal Yisroel. However, Hashem advised Yaakov that this was not at all the case, but that on the contrary, Yaakov was assuredly very much on the path to create K'lal Yisroel and build a holy nation in its homeland. The ladder of malachim (angels) in Yaakov's vision traced Yaakov's travels from his home toward exile, stretching all the way from Beer Sheva to Beis-El (Rashi on 28:17, from Bereshis Rabbah), where Yaakov had spent the night outdoors sleeping on a rock. This indicated that Yaakov was still on a sacred mission and was not off track; the malachim of God were with Yaakov, tracing his path and ever guiding his trek. In His communication to Yaakov immediately after the vision of the ladder, Hashem told Yaakov, "The land upon which you lie shall I give to you and your progeny. And your progeny shall be as numerous as the dust of the earth, and you shall spread forth to the west, east, north and south, and all peoples of the earth shall be blessed by you and your descendants..." (28:13-14) These berachos, which are almost identical to those given to Avrohom and Yitzchak, indicated to Yaakov that he was indeed continuing the chain of the Avos, despite his exile and destitution.

How did Yaakov respond to Hashem's assurances? Mimicking Avrohom and Yitzchak, and as is appropriate for one who experiences the Shechinah, Yaakov offered a sacrifice. He then committed himself to Hashem and to give Maaser from all future possessions. By concluding his communication with Hashem by pledging to give Maaser, Yaakov linked himself back to Avrohom and Yitzchak, indicating his readiness to promulgate the message of Maaser and to continue the mission of the Avos. Yaakov's commitment to Maaser, the mitzvah of the Avos and the encapsulation of their mandate to bring awareness of God's Presence and omnipotence into the physical world, represented his installation as the next of the Avos, upon that fateful night at Beis-El.

This is precisely why Yaakov's promise to give Maaser rather than his actual giving of it is recorded with great significance, as this promise constituted Yaakov’s assumption of his role and his investiture as the next

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of the Avos, after having despaired that the Patriarchal period and the prospects of K'lal Yisroel had ended. By accepting upon himself to henceforth give Maaser, which proclaims Hashem's mastery over and involvement with the physical world, Yaakov accepted upon himself the mitzvah which represented the life mission and spiritual identity of the Avos, thereby himself becoming the next link in the Avos' chain.

Whereas Yaakov had felt that K'lal Yisroel would not emerge and that the mission of his father and grandfather had been frustrated and fallen apart, Hashem informed him that quite the opposite was the case, for it was necessary for K'lal Yisroel to develop through Yaakov's exile and tribulations, as evidenced by Yaakov's return to Eretz Yisroel with a sizable family and great wealth, culminating with his subsequent sacrifice at Beis-El. May this serve as a lesson to us not to view unexpected events as derailments of our mission; rather, such events, despite our inability to perceive their ultimate significance, are often the necessary means and the prerequisite for realizing the goals that Hashem has set for us.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 31 Author: Rabbi Eli Ozarowski Title: Yaakov's journey to Charan: a lesson in Bitachon

"ויצא יעקב מבאר שבע וילך חרנה"

וקום ברח לך ,It is interesting that in last week’s parsha, Rivka instructs Yaakov to flee to Charan he went to ,וילך while here the Torah describes Yaakov’s journey as simply ,אל לבן אחי חרנה Charan. Furthermore, this week’s Haftarah also refers to Yaakov’s journey as one of fleeing. What is the basis for this discrepancy?

The Sfas Emes (year 5661) and Rav Matityahu Salamon (Sefer Matnas Chaim) both suggest that perhaps Yaakov’s mentality was that of someone who was going, without the pressure of feeling chased and fleeing from an enemy. True, Esav indeed wanted to kill Yaakov, and Rivka accurately describes the reality of Yaakov’s journey as one of running away from Esav. Nevertheless, Yaakov himself had a tremendous level of Bitachon in Hashem, and felt that this was where Hashem wanted him to be; Esav was only the messenger to point him in the right direction. This trait, says the Sfas Emes, is why Yaakov was called “Ish Tam,” meaning that he accepted everything that happened to him with “Temimus,” wholeheartedness, as being part of Hashem’s plan for him. He didn’t let Esav’s murderous intentions faze him, but rather practiced the trait of Hishtavus, responding equally to compliments and antagonism from others, as described in Chovos HaLevavos. Therefore, Yaakov himself didn’t perceive his journey as fleeing from Esav, but rather of a Divine beckoning towards an unknown future. This allowed him to travel calmly and not feel as if he was running away.1

The Sfas Emes suggests that this is the meaning of the Medrash (Bereshis Rabbah, opening piece then you will go in security on , אז תלך לבטח דרכך to our parsha) that the pasuk in Mishlei of On the surface it is difficult to understand .ויצא יעקב your way, refers to Yaakov, because it says how this pasuk supports the contention that Yaakov went with security and faith. However, in light of the above explanation, it is perfectly clear how this shows Yaakov’s faith: the fact that he was not fleeing, but rather simply going where he was supposed to go. This, in turn, allowed Yaakov to avoid feeling the pressure and fear normally associated with someone running for his life.

We can learn a tremendous lesson from the Sfas Emes’ description of Yaakov Avinu. A person who undergoes trials and tribulations often may ask why G-d is doing this to him. However, the proper response is that of Yaakov, who understood that it was part of the Divine plan and that this was his job in life at this particular stage, even if he didn’t understand why. Furthermore, this feeling of pure faith can help us, as it did Yaakov, to retain composure in the face of adversity and not let our fears control us. We should all merit to develop the trust in Hashem of Yaakov Avinu and in that merit be saved from all of our enemies.

1 See Dr. Eliezer Schnall’s essay in “Mitoch HaOhel for Haftarot” where he discusses some of these sources and their psychological implications for whether religion has a calming influence on people suffering or exacerbates their difficulties.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 32 Author: Rabbi Yoel Yehoshua Title: Hashem's Promise to Yaakov - for all Generations

In this week's parsha, we read about Yaakov Avinu leaving his parents' home. Until now, Yaakov had been sitting peacefully in the tents of Torah under the protection of his parents, and now journeys away to an unknown future.

He has a dream in which he sees a ladder upon which Hashem is standing. And Hashem talks to him.

I am Hashem, Elokei Avraham your father, and Elokei Yitzchak. I will give to you and your descendants the land upon which you are lying. Your descendants will be like the dust of the earth. You shall spread out to the west, to the east, to the north, and to the south. All the families on earth will be blessed through you and your descendants. I am with you. I will protect you wherever you go and bring you back to this soil. I will not turn aside from you until I have fully kept this promise to you.

The commentators point out that this promise is not only to Yaakov, but rather to all his descendants as well. The Jewish people throughout the generations have wandered away from home carrying with them the same promise that Yaakov was given. "I will protect you wherever you go and bring you back to this soil".

What I find striking is that the first bracha of the tefillat shmone esreh (amida) very much mirrors this promise to Yaakov.

We start the Shmone Esreh with the words Baruch ata Hashem,Elokeinu v'Elokei avoteinu, Elokei Avraham, Elokei Yitzchak similar to Hashem's statementto Yaakov I am Hashem, Elokei Avraham your father, and Elokei Yitzchak

We conclude the bracha stating that Hashem will bring geula to their descendants - . umaivi goel livnei venaihem lema'an shmo b'ahava. - just as Hashem promised Yaakov I will protect you wherever you go and bring you back to this soil. There are other parallels as well.

In our tefillot every day we declare that we understand our position in history as the continuation of our forefathers - both physically and spiritually. We are a continuation of their mission in this world. This is definitely something worth contemplating before we begin our shmone esreh. We are not only approaching Hashem because he runs the world and we "need" Him, but even more we are approaching Hashem with this realization and pride that we have the special merit to be part of His people and that we desire to live up to this honorable status.

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Dvarim Hayotzim Min Halev "   Volume XIII - Issue 4 The DRS Weekly Torah Publication

H A L TH B 10 ANNUAL COMMUNITY- WIDE BREAKFAST, FREE ADMIS-  SION  H honoring A L B Jaffa Institute “DEDICATED TO THE CONCEPT-WHERE THERE IS HOPE THERE IS LIFE”

SUNDAY, DECEMBER 11TH 2011 AT 9:00AM Tzadik in Business YOUNG ISRAEL OF HILLCREST 169-07 JEWEL AVE By David Lauer, 11th Grade HILLCREST, NEW YORK

" The man (Yaakov) became exceedingly prosperous..." (30:43) av Pam asks a great question on this Pasuk, "Why was Yaakov blessed with such great wealth?" The Rambam answers, "The same way an em- ployee is obligated not to cheat his impoverished worker or to hold back PARSHAS VAYETZEI. R 6 KISLEV, 5772 his wages, so too is the worker obligated not to cheat his employer by wasting DECEMBER 2, 2011

time from work here and there. He must be exceedingly careful to work his full All Zmanim are calculated by myzmanim.com for Woodmere, NY (11598) allotted time... and must labor with all his energy, as we find that Yaakov the Candle Lighting: 4:10 pm am 9:22 :קריאת שמע Tzaddik said to his wives, 'now you have known that I served your father with Latest Ends: 5:14 pm שבת all my might.' Due to his impeccable honesty he received his reward even in this world as it says, 'The man became exceedingly prosperous.'" The Rambam calls Yaakov a Tzaddik for one reason only: he was careful in his business dealings. Now, looking at this week's Parsha, we see that Lavan wasn't the most 'kosher' person. He was an idol-worshiper, had no respect for This week’s issue and every issue of To sponsor   an issue  of Yaakov, and cheated him hundreds of times. If anything, one would think that  is sponsored  by  Yaakov had all the reason in the world to be a little "lenient" in his work effort. email us at Perhaps he could take a ram or sheep from the flock and use it to feed himself [email protected] (Continued on page 5) GourmetGlatt.com • 516.569.2662 Material Origins By Benny Aivazi, 11th Grade

n this week’s Parasha, Yaakov left his home and the Yeshiva of Shem and Ever, and went to work as a shepherd in the house of his evil uncle Lavan. Until then, he was involved in purely spiritual pursuits, I but after this momentous event, he began to involve himself with the most physical of tasks. Amazingly, it was after he made this move to the overly materialistic Charan (which is related to the Hebrew word for wrath) that he became wealthy and great, married, and laid the foundation of the Jewish nation through having the 12 Shevatim.

This raises the question: Why did Yaakov experience his greatest success in a low environment such as Charan? In addition, why did the foundation of the Jewish people have to be established in such a place?

The Likutei Sichot answers that the Mitzvot of the Torah are performed with physical objects. For ex- (Continued on page 2)

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דברים היוצאים מן הל“ב 2 Torah Teasers By Rabbi Moshe Erlbaum Empty Honor פרשת ויצא Questions By Alex Selesny, 1. In what context is a single stone mentioned? (3 times) 2. a) In what context are a harp and drum mentioned? 11th Grade b) Where else in the Torah are a harp and drum mentioned? לקח יעקב את כל אשר לאבינו ומאשר לאבינו עשה ,a) In what context are the four directions north .3 את כל הכבד הזה )לא:א( south, east and west mentioned? b) Where else in ?are the four directions mentioned ספר בראשית a party? b) Where else in ,"מִשְׁתֶּה" a) Who makes a .4 The Medrash Rabbah says on this Passuk: ?(times 4) "מִשְׁתֶּה" does someone make a ספר בראשית “There is no honor except for [that accrued by] silver worked for יעקב Aside from the seven years that .5 where else is the number seven and gold.” Yet, in Shemos Rabbah, it says, “There is no ,לאה and רחל mentioned? honor except for [that accrued by] Torah, as the passuk :state that two says, ‘the wise inherit honor.’” The Vilna Gaon Asked פסוקים Which two consecutive .6 different people stole? is it Torah that brings honor, or is it a person’s wealth that brings honor? The answer, he said, lies in the spelling of the word “Kavod”. Whenever the word kavod is spelled without a Vav, we apply the statement of “There is no Answers honor except for [that accrued by] silver and gold.” ,a That type of honor is superficial and false. However ,מצבה set the stone that he rested on as a יעקב .1 rolled off the stone which rested on when the word Kavod is spelled with a Vav, we apply יעקב .monument -takes a the statement of “There is no honor except for [that ac פרשה, יעקב top of the well. At the end of the stone and sets up a monument as a treaty between crued by] Torah.” That honor which comes from the .Torah is genuine and full .לבן himself and .and catches him, he claims Good Shabbos יעקב chases לבן a) When .2 ”wished to leave, he would —Adapted from “A Shabbos Vort יעקב that had he known away with songs and musical יעקב have sent instruments including the drum and harp. b) In used a drum and harp to praise Hashem מרים ,בשלח after the splitting of the sea. (that his children would (Benny Aivazi—Continued from page 1 יעקב a) Hashem promised .3 be spread out in all four directions of the earth. b) ample, Tefilin is made from leather, Tzitzit from wool to look in the or cotton, and Sukkot from wood and branches. This אברהם Hashem tells ,פרשת לך לך In four directions, since his children would inherit the leads into the fact that Hashem wants us, as Jews, to ,looked]. utilize these physical objects for the will of Hashem אברהם entire land [which is everywhere party” at the wedding of and thus, establish a “dwelling place” for Hashem in” "מִשְׁתֶּה“ made a לבן (a .4 for the "מִשְׁתֶּה" made a לוט וירא b)In לאה and יעקב this world. This idea is shown in the establishment of wasיצחק when "מִשְׁתֶּה" made a אברהם angels and weaned. In Toldos, Yitzchak and Avimelech made the Jews specifically in Charan, where Yaakov first -is made for the began using the material aspects of this world to cre "מִשְׁתֶּה" aפרשת וישב, In משתה a ,ate a “dwelling place” for Hashem, and in doing so .פרעה birthday of Lavan caught up fulfilling His will. It was specifically in Lavan’s house פדן ארם ran away from יעקב After .5 to him after seven days. that the framework was laid for the Jewish Nation. stole the רחל the Torah states that פרק לא פסוק כ In .6 .the Torah states Shabbat Shalom פסוק idols of her father. In the next .ran away יעקב when לבן stole the heart of יעקב that

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Dvarim Hayotzim Min Halev 3

מאוצרות הרב From the treasures of the Rav

Yaakov Avinu throughout our lives to try dreamt of a ladder that was to ensure that the two imag- based on earth, with its top es match up as precisely as reaching up to Heaven. An- possible. gels of G-d were ascending Finally, Rav Solove- and descending the ladder. Comparing The Image In Heaven To The Im- itchik pointed out that An- The Talmud [Chulin 91] age On Earth: gels are not the only ones comments on the Angels' who look at the images of actions: They would ascend to examine the image of what is up above and compare them with what is here Yaakov, which was present beneath the Divine Throne on earth. People have a strong sense of what the image and then they would descend to examine the image of of a Torah-observant Jew looks like in Heaven, in the the real-life Yaakov below. ideal. Wherever religious Jews go, people are compar- What is the meaning of this imagery? Rabbi ing them with what they intuitively know to be the im- Soloveitchik offers a beautiful insight into this Talmud- age of a religious Jew up in Heaven. ic passage. The Angels were amazed at the similarity of Everyone has an idea of what a Torah-observant the images. The earthly Yaakov's image was precisely Jew is supposed to be like, how he is supposed to act in the same as the Heavenly image of Yaakov. This was a business, how he is supposed to talk, and what kind of tremendous accomplishment. There was an image in lifestyle he is supposed to lead. People are constantly Heaven of who the Patriarch Yaakov was supposed to holding up the Earthly image to the Heavenly image and be. G-d perceived Yaakov's spiritual potential and creat- comparing them. Unfortunately, not everyone matches ed an image under his Heavenly Throne to represent up with the Heavenly image as well as our Patriarch that potential. Yaakov achieved on this earth exactly Yaakov matched his Heavenly image. Unfortunately, what had been expected of him in Heaven. This was the "real-life image" of the so-called religious Jew is such a noteworthy accomplishment that it stirred the often not what it is really supposed to be, as indicated in interest of the legions of Angels who came to inspect Heaven. The religious community must be especially this amazing phenomenon for themselves. sensitive to this. Rav Soloveitchik added that the same concept Our life's challenge is to become like Yaakov, to holds true for all of us. When G-d created each of us, he ensure that our two images match precisely. gave us certain gifts and talents and had something in mind for us in terms of how Have a wonderful Shabbos! we should use those gifts and talents. Each of us has a Heavenly image. Each of us also has an earthly image of what we Weekly D'vrei Torah on the Parsha actually look like. We must strive from the Shiurim of HaRav Yosef Dov Soloveitchik

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דברים היוצאים מן הל“ב 4 Sanctifying the Mundane By Yehuda Fogel, 11th Grade

This week’s Parsha, Parshat Vayeitzei, states that “Jacob awoke from his sleep and said, ‘Surely Hashem is in this place and I did not know!’” (28:16) Why must Yaakov mention this seemingly insignificant fact? Rashi explains that Yaakov’s intent was: Had I known that Hashem was here, I would not have slept in such a holy place. This is hard to understand, for the Gemara Chullin (daf 91b) says that Hashem made the sun set early so that Yaa- kov would sleep in this particular spot. The Gemara teaches us further that the stones that Yaakov had placed around his head had joined miraculously, merging into one large unified stone. The Passuk tells us that it was in this sleep that Yaakov received a prophecy from Hashem. There are all these miraculous circumstances, and still Yaakov does not think it was the desire of Hashem that he should have slept there? Why would Yaakov exclaim that “If I would have known of Hashem’s presence, I wouldn’t have slept there?” Rav Moshe Feinstein z”tl expounds on the real manner of Yaakov’s words. Yaakov was mistaken in his assumption that one is only able to serve Hashem through being involved in spiritual pursuits such as Tefilah and Torah study; mundane matters such as eating and sleeping would not, however, be considered true Avoda to Ha- shem, since they are not themselves Mitzvos. By performing these tremendous miracles and causing Yaakov to sleep (a seemingly physical matter, a pur- suit that allows one to function better physically) in this location, Hashem sought to teach Yaakov that this is not the case. The Torah was given to humans knowing that we are physical beings with physical needs that need satis- fying in order for us to continue serving Hashem. It is the will of Hashem that we should sanctify even these activities. We can consecrate these activities by viewing them as opportunities to better serve Hashem, so that these activities will themselves be raised to the level of being the fulfillment of Hashem’s will. This is what Yaakov was saying when he exclaimed, “…And I did not know.” Before learning this lesson, he did not know that a physical act such as sleeping could be raised up to such a holy level. Yaakov thus said that the stone on which he rested his head should be a Beis Elokim. Yaakov desired that the stone should be a reminder that a true Beis Elokim is not only a place to learn Torah, but a place where even the mundane acts like sleeping and eating can be raised to high levels through doing them with the proper intentions. The Noam Elimelech writes that when Hashem created the world, the great and awesome “light of the Infi- nite” were unable to be contained in the Sephirot (Divine attributes) and so the Sephirot, compared to vessels, were shattered. The 288 sparks of holiness were exiled and scattered throughout our physical, mundane world. This created a state of imperfection, a state that can only be fixed through Tikun, the act of refining the physical and elevat- ing the sparks into the spiritual. In this way, we can fix the shattered vessels, and the world will be in its complete state. We should always think of our intentions while doing physical activities so we can sanctify the seemingly impure in our everyday life. Have a great Shabbos.

If you would like to review past issues of the     go to www.DvarimHayotzim. googlepages.com

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Dvarim Hayotzim Min Halev 5

(Stories of Greatness—Continued from page 10) mentarily on the table and was swept off by mistake a good idea, but I must ask you that we wait before we with the soiled dishes and silverware. Laughter and joy check any pockets or take any action. Let us wait 20 erupted, as everyone thanked the heroic waiter profuse- minutes." The eyes that had turned to him with respect ly. The Ksav Sofer was ecstatic as he beamed in relief. now betrayed surprise. He caught the others' reaction In the bedlam, someone went over to Rabbi Ye- and calmly added, "I cannot explain just yet, but please hudah, and soon a crowd gathered around him. "How be patient, wait just 20 minutes." did you know?" someone asked. "What was your rea- In deference to his seniority they agreed. It was son for waiting?" the last thing they had expected him to say, but they Rabbi Yehudah smiled softly and said in an had no choice but to abide by his wishes. apologetic voice, "My friends, it was surely not my in- The time passed with quiet conversation and tention to reveal to you what I now must, but under the speculation as to why Rabbi Yehudah had made such circumstances I know you will understand." And from an unusual request. As the 20 minutes came to an end, his pocket he took out an authentic half-shekel coin! the saintly Rabbi Yehudah got up again and addressed After the collective gasps had subsided, he con- the now apprehensive guests. "I beg your indulgence. tinued, "As you see, I too have a half-shekel of my Perhaps you consider this strange, maybe you even sus- own. However, when I saw the joy that the Ksav Sofer pect me of taking the coin, but please let us wait just 10 had in displaying his half-shekel, I didn't want to show more minutes. I beg you. I will not ask for any more my own, for that might, Heaven forbid, diminish the time." pleasure he had felt in possessing such a coin. The rabbis and guests were perplexed and impa- "However, once the coin was missing and the tient. Not only was it late, but they wished to resolve suggestion was made that everyone empty his pockets, the matter. Yet, once again, because of their respect for my own half-shekel would have been found, and it Rabbi Yehudah, they agreed to wait 10 more minutes. would have been almost impossible to try and explain Time passed slowly but after just a few minutes, that I had one before I came here. Thus, I asked for the the door of the room swung open and in ran the waiter delay and prayed that somehow the lost one would be wildly shouting that he had found the half-shekel found and that the Almighty would spare me the agony among the dishes and silverware while he was cleaning and embarrassment of trying to explain something that the kitchen. Obviously the coin had been placed mo- would be so difficult to believe."

(David Lauer—Continued from page 1) and his family. After all, Lavan would have never noticed and had tried repeatedly to cheat Yaakov. Perhaps Yaakov could have directed some of his energy towards following some of his personal pursuits, as opposed to watching the flock 24 hours a day, 7 days a week. Despite the many reasons he could have given himself, Yaa- kov was as careful as ever in doing his job. And for this alone, the Torah refers to him as a tzaddik! A G-d fearing businessman knows where his money is coming from: Hashem. In today's business society, those who are not sharks, get eaten by those who are. Yet, those who have faith in Hashem, who understand that He is the true provider, will place their faith in G-d and will be rewarded in turn. We all have opportunities to 'cut a few corners' in our jobs. Most of the time we can even hear that little voice inside giving us all sorts of reasons on why we should. During such times we should remember what happened in this week's Parsha. Yaakov, by overcoming any desire for revenge, laziness, etc... against his employer, gained the title of 'Tzaddik.' Hopefully, we will be able to follow in his footsteps and earn that title among those whom we have business dealings with. Have an amazing Shabbos! (adapted from Frum.org/dvreitorah.com)

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דברים היוצאים מן הל“ב 6 HALACHA Corner The Issue of Entering Har Habayis By Rabbi Natan Farber

“Yaakov awoke from his sleep and said ‘Surely Ha- The first Beis HaMikdash was built by Shlomo shem is present in this place, and I did not know!’ And HaMelech in 957 BCE and destroyed by he became frightened and said, ‘How awesome is this the Babylonians in 586 BCE. The second was con- place! This is none other than the abode of God and structed in 516 BCE and destroyed by the Romans in this is the gate of the heavens.” (28:16-17) 70 CE. Around 19 BCE, Herod the Great further ex- panded the Mount. The ambitious project, which more than doubled the size of Temple Mount to approximately 36 acres. Herod leveled the area by cut- I. Connection to the Parsha – In this week’s Parsha, ting away rock on the northwest side and raising the Yaakov Avinu experiences his famous dream while sloping ground to the south. Jewish tradition main- sleeping on a most holy area – the area on which the tains that the Third and final Temple will also be Beis Hamikdash would eventually be built. Midrash- built in this location. Jews all over the world face ically, the Heavenly Temple corresponds to the earthly temple, so that Yaakov was at the place that themselves towards this location when praying. is the most propitious for prayer and service. When IV. Dimensions of the Area – In order to discuss the Yaakov awoke from his dream, he realized the place prohibition of entering the Temple Mount, we must on which he slept was so holy that it was conducive first understand the proper parameters of the dis- to prophecy. Rashi points outs that Yaakov be- cussed area. It is important to keep in mind that the moaned that had he known this, he would not dared region referred to today as the “Temple Mount,” is have slept there. Much has been discussed regarding not the same as the area known as the “Har the permissibility, or lack thereof, of even walking HaBayis.” For this reason the term “Temple Mount” into the area of the Har Habayis. will be used for the current enclosed era, while the term “Har HaBayis,” will be used for the area that II. Introduction to Issue – The issue of whether it is halachically permissible to enter the Temple Mount stood during the days of the Second Temple period. area is one that has been debated since Israel, after A. Temple Mount Area – The current Temple 2,000 years, recaptured this holiest site during its Mount is basically rectangular in shape. It victory in the Six Day War. In this article, I will pre- measures 488 meters (1,601 feet) on its sent various opinions of the Rishonim, as well as lay western side, 471 meters (1,542 feet) on its out the geographical boundaries of this much dis- eastern side, 315 meters (1033 feet) on the cussed spot. It should be noted that when dealing northern side, and 280 meters (919 feet) on with such an emotionally charged issue there is al- the southern side. This adds to a total area ways a risk that opinions on this matter might be col- of 150,000 square feet. The entire lengths of ored by political views and attitudes. Accordingly, the southern and eastern walls are exposed, this topic must be dealt with very carefully and ulti- while a small portion of its western side is mate decisions should be left to the authority of our exposed (The Kotel). A small portion of the poskim. northern wall is also exposed (Kotel Ha- Katan). Anyone who has visited the West- III. Brief History – The area of the Temple Mount is ern Wall Tunnel Tours in Jerusalem will one that Judaism regards as one of the holiest places have learned that most of the walls are sub- on earth. It is home to some of the most historical and important events in Jewish History. The site is merged underground. the location of Akeidas Yitzchak, and the spot on B. Har HaBayis Area – The dimensions of the which the two Batei Mikdashim were placed. (Continued on page 7)

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Dvarim Hayotzim Min Halev 7 HALACHA Corner Continued

(Continued from page 6) Jews settled the Land of Israel these Har HaBayis are quite smaller than that of “camps” were represented by the following today’s Temple Mount. The Mishnah in sanctified areas: The land within the walls Masechet Middos (2:1) states that the area of Jerusalem was comparable to the camp of of the Har HaBayis is square, measuring Israel. The Har Habayis corresponded to the 500 amos on each side. Enclosed within this camp of the Leviim. Finally, the Mikdash area was the Beis Hamikdash. and its courtyard corresponded to the Ma- chaneh Shechinah. The same laws of Tumah C. Dome of the Rock – In the center of the that applied to the camps in the desert also Mont is a large octagon shaped mosque applied to the sections of Jerusalem. known as the Dome of the Rock. This is the gold dome that can be seen from many plac- C. Mishna Keilim 1:8– The Mishnah here lists es in Jerusalem. The construction of this the restrictions concerning the Har HaBayis. building took place in the late 8th century. It is clear from the Mishnah that Min Hato- The Dome stands upon a trapezoidal struc- rah, one who is Tamei Mes may enter the ture referred to, simply, as The Raised Plat- Har HaBayis area, but may not enter further. form. However, the rabbis added additional restrictions, and decreed that a Tamei Meis V. The Source of the Prohibition to enter the Mish- may not go all the way to the Azarah but kan area must stop at the Cheil, the same boundary A. Parshas Naso 5:2-4 – The encampment of that applies to a non-Jew. the Bnei Yisroel in the desert consisted of D. Gemarah Shevuos 16b – The Gemarah de- three sections. The innermost area was re- lineates two separate prohibitions of enter- ferred to as the Machaneh Shechinah. This ing the Temple area in a state of Tumah. area contained the Mishkan. The second re- Firstly, just simply “entering” into the area gion is known as Machaneh Leviyah, the is considered a punishable action. Secondly, encampment of the Leviim. This area sur- remaining in the Temple area in a state of rounded the Mishkan. To make their camp a defilement is considered to be a separate worthy home for the Mishkan and Shechi- prohibition. nah, the Bnei Yisroel were cautioned to rid their camps of ritual contamination. Each VI. Does the prohibition still apply today – There is section carried with it separate laws pertain- much debate amongst the Rishonim and contem- ing to the level of Tumah that was allowed porary poskim regarding whether the laws of Tu- into its’ airspace. Those with tzara’as could mah, in regard to entering the Har HaBayis, still not enter any of the camps. Those defiled by exist today, while the Beis HaMikdash is no longer a zav or zavah emission, a niddah, or yole- in existence. det, could not enter the camp of the Leviim. Those individuals who came in contact with A. Gemarah Ediyos - R’ Eliezer asserted that a dead body couldn’t enter the Machaneh at the time of the reconstruction of the Beis Hamikdash, curtains were placed on the Har Shechinah. HaBayis in order to delineate the boundaries B. Rambam Hilchos Beis HaBechira 7:11– The of the Mikdash and its courtyards. R’ Ye- Rambam explained that the sanctified areas hoshua then made a seemingly irrelevant in Jerusalem correspond directly to the dif- statement. He stated that the original status ferent areas that make up the encampment of holiness that was present at the time the of the Bnei Yisroel in the Midbar. When the (Continued on page 8)

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דברים היוצאים מן הל“ב 8 HALACHA Corner Continued

(Continued from page 7) 2. Raa’vad ibid – The major opinion first Beis HaMikdash stood remains in ex- opposing the Rambam is the Raa- istence always, and therefore, sacrifices vad. Commenting on Halacha could have been brought to the Beis HaMik- 6:14, the Raavad states that the dash area even without the placement of holy state of the Temple area does curtains. not endure forever. B. Gemarah Megillah 10a– The Gemarah as- 3. Magen Avraham O:C 561/ Mish- sumes that R’ Eliezer was arguing with R’ nah Berurah 561:5– The general Yehoshua, and that he maintained that the consensus amongst later poskim, holiness of the area only existed at the time including the Mishnah Berurah when the structure of the Beis HaMikdash and the Magen Avraham, is to fol- was in existence. As Rashi there explained, low the opinion of the Rambam. It the curtains acted as a representation of the is important to note that these Temple’s walls in order to make that area a poskim would be skeptical to at- functional one for serving sacrifices. Alt- tempt to clarify where the original hough the Gemarah present a possibility in Beis Hamikdash actually stood, which R’ Eliezer and R’ Yehoshua are in and to determine where the exact agreement with one another, the conclusion prohibited areas lie today. is that there is a debate regarding this very 1) It is reasonable to assume that issue. almost everyone today has at 1. Rambam Hilchos Beis HaBechira one point come in contact 6:14-16 - The opinion of the Ram- with a dead body. Therefore, bam is that the Kedusha of the Beis mostly everyone is prohibit- HaMikdash lasts forever. Therefore, ed to enter the area on which any restriction regarding entering the Mikdash structure exist- the area due to its state of holiness ed. Even if one could ascer- still applies. The Rambam explicitly tain that he has not come in states (Hilchos Beis HaBechira 7:7) contact with a Meis, there that “Even though the Mikdash is in may still be an issue of Tu- ruins today, everyone is obligated mah that applies to him. to revere it like when it was stand- Modern poskim write that ing – not to enter any place that is since we do not practice the forbidden.” laws of Tumah and Taharah as carefully as the generation 1) The Torah in Vayikra 19:30 of the Beis HaMikdash, we commands us to respect both are all considered amei the Shabbos and Mikdash ha’aretz in regard to the sub- area. The Gemarah ject of Tumah and Tahara. A (Yevamos 6a) tells us that rabbinical decree was made the juxtaposition of these two which declares every am seemingly unrelated topics ha’aretz in this regard to be teaches us that just as the considered in a state of Tu- Mitzvah is Shabbos is eter- mah similar to a zav. This nal, so too is the holiness of would prohibit all from en- the Temple. (Continued on page 9)

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Dvarim Hayotzim Min Halev 9 HALACHA Corner Continued

(Continued from page 8) in his Sefer Nefesh HaRav (A sefer which tering the Temple Mount ar- records opinions of R’ Soloveitchik, pg. ea. R’ Ovadiah Yosef raises 101) writes that one should try to stay away another reason to prohibit from leaning against the wall for this very entrance into the Temple reason. Mount area. Chazal hoped to maintain a certain feeling of VIII. Conclusion reverence for the area on A. There are a number of reasons why one which the Beis HaMikdash should not enter the Temple Mount area. once stood. They felt that the Firstly, it is hard to determine where the ac- reverence gained by creating tual Beis HaMikdash stood in regard to the a prohibition to enter the area modern day Temple Mount area extended would be far more valuable by King Herod. Secondly, most of us are than one gained by regularly considered to be in a state of either Tumas entering the site. In fact, the Meis, or Tumas Zav, and are therefore pro- Rambam (Hilchos Beis hibited from entering this holy site in such a HaBechira 7:2) prohibits any state. Lastly, it is important to realize that purposeless entrance onto the there are no major rabbinic opinions which area because of this reason. allow entrance onto the site, and we must Therefore, since no one honor our Rabbi’s opinions with great admi- would enter the area in order ration. There is one more consideration that to bring sacrifices today, any should be taken into account regarding the entrance would be consid- decision to enter the Temple Mount. This is ered completely purposeless. the issue of demonstrating Jewish control over this area. In the days immediately fol- VII. The Kotel lowing the Six Day War, many Jews, in- A. The general assumption regarding the Kotel cluding Israel’s chief Rabbis, entered the itself is that it is a remnant of the wall of the Temple Mount as an expression of Kibbush Temple Mount area extended by Herod, but Ha’aretz – conquering the land of Eretz Yis- not a piece of the actual Mikdash wall itself. roel, and making it ours. Shortly after this, There were, however, some poskim who the number of Jews entering into the area were concerned that the Kotel is indeed diminished. It is no question that now, more amongst the remains of the actual Temple than ever, there is a dire need to show the structure. Therefore, this position is general- world our sovereignty over the Temple ly proven to be incorrect based on archeo- Mount area, as well as the entire land of Is- logical evidence and proper measurements. rael. In order to do so, we must display our There are individuals who are careful not to bond to that area by revering it as appropri- touch the wall, or even go up close to it. ately as possible. The Har HaBayis should Some poskim are careful not to place their not be another stop on a tourist’s trip. We finger into a crevice of the wall, or to place must realize that at one time, it was home to notes in the wall in concern of entering part the Beis HaMikdash. We look forward once of their body into sacred space. A practical again to be able to enter it unquestionably, issue is whether one may lean against the in a state in which we are able to serve Kotel wall. In general, it is prohibited to Hakadosh Baruch to the best of our ability. benefit from any sacred object. R’ Schachter Have a great Shabbos!

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STORIES OF GREATNESS Editors in Chief TOLD OVER BY: MARC EICHENBAUM Avrumi Blisko Dani Scheinman

Associate Editors The following amazing story, The Prized The evening wore on and after a Yitzie Scheinman while the Ksav Sofer, not having seen the Benjamin Watman Possession by Rabbi Paysach Krohn, can layout editors coin for what seemed a very long time, teach us many lessons such as judging peo- Shmuli Gutenmacher ple favorably, letting others have their mo- asked that it be returned to him. He asked rabbinic articles ment of honor, and the true piety of our sag- the people on his right, but they didn't have Yonatan Mehlman es. It is taken from www.innernet.org.il. it. He asked the people on his left and they student articles didn't have it either. Everyone began search- The intimate circle of friends of the Production Staff ing for it, and soon it became obvious that it Andrew Mermelstein Ksav Sofer (19th century leader of European was nowhere to be found. A stony silence director of production Jewry) was among the elite of the Torah fell on the room. Josh Wein world. This distinguished group of rabbis Nisan Basalilov Jeremy Beninfeld and friends had gathered for a celebration One of the rabbis present rose and production staff meal at which various rabbis addressed the said, "Honored rabbis, we simply cannot Authors/סופרים leave this room before this precious coin is assembled guests. When the Ksav Sofer's Benny Aivazi turn to speak came, he told his audience that found. Perhaps everyone should empty his Yonatan Aivazi David Beer he had with him a treasured possession that pockets. Who knows, maybe someone inad- Yoshi Block vertently put the half-shekel in his pocket Elly Deutsch he was ready to reveal for the first time. Yehuda Fogel with some of his other coins." Max Fruchter Everyone watched in awe as the Ksav Andrew Goldstein Sofer took from his pocket an authentic half A nervous stillness pervaded the Ari Gutenmacher David Gutenmacher -shekel coin that was used in the time of the room. No one was ready to accuse any of Eli Guttman the distinguished guests of theft - nonethe- Ian Hawk Holy Temple. The coin was over 2,000 Aryeh Helfgot years old! less, the coin had to be somewhere. Yehuda Inslicht Aaron Joseph Among the distinguished rabbis Yoni Kadish The discussion soon changed to the David Lauer various ancient laws regarding the half- around the table sat Rabbi Yehudah Asad of Eli Lonner Hungary, who was a good bit older than the Moshe Lonner shekel. The coin was passed from hand to Zev Miller hand, each person examining, fingering and others present. He became very pale and Yosef Naiman Gavi Nelson caressing it gently with a nostalgic longing slowly rose from his seat, as all eyes turned Jonathan Perlman to him. "Honored rabbis," he began, "It is Avi Porter to be in contact even for a moment with the Shmulie Reichman glorious bygone era of Jewish history. true, the suggestion of checking everyone is Moishy Rothman Aaron Rubel (Continued on page 5) Ariel Sacknovitz Yigal Saperstien Avrumi Schonbrun Yoel Schreier Alex Selesny Donny Steinberg Jesse Steinmetz The DRS Yeshiva High School For Boys Chili Szlafrok Jeremy Teichman David Weitzman 700 Ibsen Street, Woodmere, NY 11598 Matanya Yehonatan

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Kislev 5773 10 פרשת ויצא Vol. 17 Issue #8 Parshas Vayetzei

Ma’aser Kesafim Tosafos (ibid s.v. aser ) cites a statement in the Sifrei (which is not found in our current standard editions) that extrapo- etuu| `|v{txÄ gtâuxá lates from this entire expression that there are indeed two tithes which must actually be given. The first is the one When Yaakov Avinu, while running away from his tenth to be separated from one’s agricultural produce, the brother Eisav, awakens after dreaming about the Malachim second is the one tenth to be given to the poor from any ascending and descending the ladder, he davens to Hashem, other potential source of income, such as business or other and vows that if Hashem will provide for his needs and see capital gains that one may have. This too, then, is a source that he will return safely to his father’s home, he will give for the Mitzvah of Ma’aser Kesafim. It is worth noting that Hashem one tenth of whatever he has (Bereishis 28:20-22). In the Da’as Zekeinim MiBa’alei HaTosafos (ibid posuk 20 this same idea appears in the Yalkut Shimoni, in Parshas s.v. im ), a Midrash is cited which indicates that Yaakov at Re’eih (remez 893) and in the Midrash Tanchuma (ibid os that time instituted that one should give away one tenth of 18), where it is mentioned that this gift of one tenth of one’s money to Tzedakah. Although the Torah itself clearly one’s business income should be given specifically to those presents elsewhere the Mitzvah to support the poor by giv- who are involved in Torah study. ing Tzedakah (Vayikra 25:35, Devarim 15:7-8), no guide- The implication of the above sources is that the ob- lines are given as to specifically how much money or what ligation to give Ma’aser Kesafim to the poor is rooted in the percentage of one’s income must be given to Tzedakah in Torah, a view which seems to be accepted by the Shaloh order to properly fulfill this Mitzvah. The idea of giving (Shnei Luchos Habris, Maseches Megillah – inyan tzeddakah one tenth of one’s agricultural produce to the poor is in- uma’aser, s.v. umikol makom ), among others. Most other deed documented in the Torah (Devarim 26:12); this is Poskim, however, do not consider this to be a Torah based known as Ma’aser Ani, which was given in years three and obligation. The Maharil, for example (shu”t Maharil, siman six of seven year Shemittah cycle. No other mention, how- 54, 56), writes clearly that the Mitzvah of Ma’aser Kesafim ever, of a requirement to give specifically one tenth of any- is MideRabbanan, and he consequently allows for certain thing to the poor is found in the Torah. leniencies in this obligation. The Chavos Yair too (shu”t Chavos Yair siman 224), in a lengthy Teshuvah where he Based upon a Posuk in Mishlei (3:9), however, the discusses, among other things, what exactly is considered Yerushalmi in Peiah (Perek 1 halacha 1, 3b) implies that one income and how to treat business expenses in this regard, is required to give Ma’aser Ani, a tithe of one tenth to the likewise quotes an opinion that the obligation of Ma’aser poor, from all of one’s possessions, not just from agricul- Kesafim is MideRabbanan, and that the Pesukim mentioned tural produce. This view is cited by the Mordechai, in his above are just a remez , a hint to the idea in the Torah. He commentary on the Gemara in Bava Kamma (siman 192, notes there as well that the aforementioned Yalkut Shimoni daf 53: B’dapei Harif), where it is presented as a source for the Mitzvah to give Ma’aser Kesafim. Another source is (ibid) writes specifically that the Posuk in the Torah is only remez found in the commentary of Tosafos on the Gemara in a . The Aruch HaShulchan (Yoreh Deyah, siman 249 Taanis (9a) which expounds upon a Posuk later in the Torah seif 2) likewise writes that the requirement to give one (Devarim 14:22) that contains the seemingly extraneous tenth of one’s money to the poor is only MideRabbanan, double use of a word in relationship to tithes ( Aser T’aser ). and it is merely hinted at by the Posuk in this Parsha (Bereishis, ibid posuk 22) referred to above; the Ma’aser

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Vol. 17 Issue #8 ש מ ע ק ו ל נ ו Page 2 actually required by the Torah relates only to one’s agricul- that expenses for a Mitzvah which one otherwise would tural products, and is given to the poor only once every not have done may be paid for with one’s Ma’aser money. three years. The view of the Ramo (ibid) is most likely based on there being a strong connection between Ma’aser Kesafim and Still other authorities rule that giving Ma’aser Ma’aser Ani; the latter had to be given to poor people and Kesafim to the poor is required neither by the Torah nor by not used even for Mitzvos. The view of the other Poskim the Rabbanan, but is rather a Minhag, a proper custom. probably is that since giving Ma’aser Kesafim is simply a This position is articulated by the Bach, in his commentary Minhag, its rules do not necessarily parallel those of the on the Tur (Yoreh Deyah, siman 331 s.v. av ), when he dis- Mitzvah to give Ma’aser Ani. The Chasam Sofer (shu”t cusses what type of Tzedakah may be given with Ma’aser Chasam Sofer, Yoreh Deyah siman 232) makes this very Kesafim money, as opposed to Ma’aser Ani money, and is distinction; in his previous Teshuvah (ibid, siman 231) he agreed to by Rav Yaakov Emden (shu”t sh’ailos Ya’avetz suggests that if when one first decides to undertake the vol. 1 siman 6), who, quoting the above cited Posuk in this practice of giving Ma’aser Kesafim, one has in mind specifi- Parsha (ibid), writes that giving Ma’aser money to the poor cally that he would like to use the money to pay for other is a Middas Chasidus , an act of piety learned form Yaakov Mitzvos or to support other charitable causes and not just Avinu; he then proves that there is no actual obligation, give it to the poor, he may do so. even on the level of a Mitzvah MideRabbanan. In an earlier Teshuvah (ibid, siman 1), Rav Yaakov Emden quotes from In terms of how to calculate one’s income for the his father the Chacham Tzvi that the Bach’s position is cor- purpose of determining how much the one tenth is that he rect, and he himself brings proofs to his father’s view in a must give away, Rav Moshe Feinstein (shu”t Igros Moshe, subsequent Teshuvah (ibid, siman 3). The Chavos Yair, in Yoreh Deyah vol.1 siman 143) writes that money which is the aforementioned Teshuvah (ibid), agrees to this position held back from one’s paycheck for withholding taxes is himself as well; this seems to be the majority view. The considered as if it was never his, and thus is not viewed as Pischei Teshuvah (Yoreh Deyah, ibid, seif katan 12) notes part of his income; Ma’aser Kesafim need not be deducted that this position that giving Ma’aser Kesafim is only a Min- from that portion of one’s salary. This is unlike money hag was actually presented much earlier by the Maharam of which one actually has, but uses to pay for sales tax and the Rothenburg. He then adds, however, that some hold that like, which is nevertheless considered part of one’s in- although it is only a Minhag, once one has observed the come. He also discusses how to treat household expenses, Minhag, he shouldn’t stop doing so except in a situation of such as funds needed for child support, in terms of whether great need. Some of the above quoted Poskim discuss how such money is subject to Ma’aser Kesafim. Rav Yosef Ka- many times one must observe this practice before it is con- ro, in one of his Teshuvos (shu”t avkas rochel siman 3), sidered that he has permanently adopted the Minhag. seems to rule that funds spent on all essential household needs are not subject to the requirement of Ma’aser One of the issues which depends upon whether giv- Kesafim, but it is questionable as to whether or not this ing Ma’aser Kesafim is an actual Mitzvah (from the Torah or view is accepted; Rav Ovadyah Yosef (shu”t yichaveh da’a from the Rabbanan) or whether it is simply a Minhag is the vol. 3 siman 76 os 4) discusses this matter, quoting numer- question of to whom one is required to give Ma’aser ous opinions. It is worth noting that the Chofetz Chaim, in Kesafim money. The Shulchan Aruch (Yoreh Deyah siman his treatise entitled Ahavas Chessed (inyan ma’aser 249 seif 1) writes that one must support the poor by giving kesafim, perek 18 os 2), offers specific guidelines as to how them as much as they need, keeping in mind how much he to properly observe the practice of giving Ma’aser Kesafim, can afford; giving one tenth is considered the average con- including recommendations that one keep written records tribution, while one who wishes to be generous should give in a notebook about how much he gives to Tzedakah, as one fifth, as suggested by the Gemara in Kesubos (50a). well as that one should take a reckoning of one’s income The Ramo (ibid) adds, though, that Ma’aser Kesafim money and one’s Tzedakah contributions once or twice a year. must be used specifically to be given to the poor, and not He adds later (ibid perek 20 os 6) that one who is careful for any other Mitzvah or to assist any other worthwhile cause. The Shach (ibid) quotes those who disagree and say

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Page 3 ש מ ע ק ו ל נ ו Vol. 17 Issue #8 about giving Ma’aser Kesafim is treated as though Hashem by marrying him. Now we realize that there is a dark cloud Himself were his partner in business. hanging over this marriage. Rachel could decide to tell Leah

the truth at any moment. Through this episode, though, Rachel proved that she would not do that. Leah accused her The Zechus of Rachel of stealing Yaakov, which was the ultimate test to see if Ra- lx{âwt gtzxÜ chel would keep her silence. She passed, proving that Yaa- kov’s psak was correct, thus making it okay for Rachel to In this week’s parsha , Hashem remembers Rachel have children. That is why this episode is an essential prel- and gives her a child. This comes right after the story of the ude to the birth of Yosef, because only now do we know dudaim , in which Rachel asks Leah to share her special flow- that Rachel was allowed to marry Yaakov. ers. Rashi explains that the reason Hashem remembered We now see why Rachel is the one whose cry Ha- Rachel is because she gave Leah the simanim . However, we shem will listen to. The Avos each had several extraordinar- must ask why this zechus did not help her earlier, and what ily special moments in their lives, such as the akeida . How- aspect of the story of the dudaim strengthened this zechus . ever, Rachel made a decision to make every day of her life We know that normally it is asur to marry two sis- much harder. She never gave in and told Leah. Rather she ters; and we know that the Avos kept the entire Torah. kept her feelings to herself and let Leah enjoy some peace However, Chazal tell us that the Avos had the right to use and happiness. When Avraham comes to Hashem and tries the reasons of the mitzvos to decide when they apply. The to invoke the zechus of the ten tests, Hashem will point out reason for this mitzvah is that we are afraid that the two specific times when he did something extraordinary on be- wives will fight if they are sisters. Yaakov thought that Ra- half of Bnei Yisrael. However, Rachel made an ongoing chel and Leah were above that, so he was able to marry commitment to forgo her own comfort on behalf of her them both. sister, and she will demand that Hashem do the same, giving us what we need and ignoring our indifference. Hashem First, Yaakov married Leah and they were able to should listen to Rachel’s pleas soon and restore peace to us have children. Then, he married Rachel. Though he and to all of his children. paskened that this marriage was mutar , Rachel had to prove it before she was granted children. She had to prove that she would not antagonize Leah; otherwise, her children would Ya’akov and Leah: A Remarkable Rela- be considered lower class Jews because they came from a tionship woman whom Yaakov was not supposed to have married. Tá{xÜ Y|Ç~xÄáàx|Ç Rachel gave Leah the simanim , enabling her to marry Yaakov in her stead. This one-time act of generosity was The seemingly sorry state of the relationship be- not enough to prove that the marriage was mutar . She need- tween Yaakov and Leah has baffled many throughout the ed to continue her good feelings long enough that Yaakov ages. Firstly, how could Yaakov, a righteous man, hate his would be proven correct. That is why she had to wait. wife? Making matters even more confusing, the nature of Yaakov’s relationship with Leah seems to be described in dudaim When Rachel asks Leah for the , Leah re- contradictory terms in two pesukim. In one passuk plies: “you already took my husband, do you want my flow- (29:30), it says Yaakov, “loved Rachel even more than ers too?” This sounds obnoxious because Rachel gave Leah Leah”, implying that although he loved Leah, he simply simanim the . Yaakov was supposed to be Rachel’s husband, loved Rachel more. In the following passuk it says that, not Leah’s, but Rachel gave it to Leah. Rav Druk suggests “Hashem saw that Leah was hated, so he opened her that the reason Leah was able to respond this way is that womb.” Was Leah hated or simply loved less than Rachel? simanim Rachel gave the over in such a way that Leah did Perhaps it can be suggested that from Yaakov’s perspective, not even know that Rachel was supposed to marry Yaakov. he loved both of his wives, but loved Rachel more. From That is why she thought that Rachel had stolen her husband Leah’s perspective however, her inferiority in the eyes of

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Vol. 17 Issue #8 ש מ ע ק ו ל נ ו Page 4 Yaakov emanated from hatred. Obviously, there is a distinct change in the facts surrounding the “stones”. When he went to sleep there The Midrash Tanchuma suggests that when the pas- were many and when he arose there was only one. Rashi suk says Leah was “hated”, it does not mean that Yaakov brings us the explanation that the Midrash offers. He says hated her; rather it means that the actions of Esav were hat- the stones began quarreling with one another. One said, ed by her. According to the Midrash, people would say that “Upon me let this righteous man rest his head”, and another as the older daughter of Lavan, Leah should marry Rivkah’s said, “Upon me let him rest his head”. Immediately, Ha- oldest Esav, and Lavan’s youngest, Rachel, should marry shem made them into one stone. Rivkah’s youngest Yaakov. Hearing that she would marry the evil Esav caused Leah much anguish and this is what it This sounds like a fanciful story bordering on a fairy means that she was, “hated”. The Kli Yakar in contrast, sug- tale. The truth, however, is that the Midrash is endeavoring gests that when it says that Yaakov loved Rachel more than to teach us a significant message that we should be aware of Leah, it is not meant to imply that he loved Leah. Rather, it constantly. The Jewish people have all kinds of individuals. simply means that Yaakov loved Rachel more because of Many have varying opinions of what Judaism stands for. Leah; appreciating Rachel in contrast to Leah made Yaakov These opinions may differ widely and some may stray far love Rachel even more. According to the Ramban however, afield. Some may hold theories that are so distant from what the expression, “hated” is merely a generic term that applies Judaism really is. to the less-loved wife in any family, and does not necessarily When it comes, however, to the survival of the imply that Yaakov actually hated Leah. Jewish people we should all be united. Especially in a time With the approaches of the Midrash Tanchuma and like we are in now when we are being attacked, it is crucial the Ramban in mind, we can better understand the nature for us, the Bnei Yisrael to come together as one. We may be of Yaakov’s relationship with Leah. Yaakov did not hate different in our thinking like the many stones that Yaakov Leah; nevertheless, she was clearly the less-loved wife. Alt- gathered, but when it comes to our continued existence we hough this favoritism may seem unbecoming of a man of should all be united and stick together. We are all responsi- Yaakov’s stature, when one closely examines the story of ble for each other and must be like the one stone that Yaa- Yaakov and Leah, one appreciates how remarkable it is that kov took when he arose from his dream. they were able to have a functioning relationship at all. First off, Leah was undoubtedly less attractive than her sister, as the pesukim make clear. Then, Leah married Yaakov by Rosh Yeshiva: Rabbi Michael Taubes tricking him. Making things worse, she was already ru- mored as the appropriate wife for Esav. Taking all this into Rabbinic Advisor: Rabbi Baruch Pe- account, it is hard not to admire Yaakov’s ability to not hate sach Mendelson her, although we can certainly understand why Leah was less loved than Rachel. Editors in Chief: Meir Finkelstein and

Yoni Schwartz

Stones of Unity Layout Editor: Ori Putterman

Tä| fxuutz Associate Editor: Akiva Schiff

The Torah tells that when Yaakov was ready to lie Distribution Coordinator: Binyamin down to sleep, Vayikach Me’avne Hamakom, “… he took from the stones of the place which he arranged around his Pfeiffer head…” (28, 11). When he arose the Torah says, Vayikach Publication Manager: Philip Meyer Et Ha’even, “…and took the stone that he placed around his head…” (28,18). Head Of Writing Staff: Yehuda Tager

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 47 Author: Rabbi Shmuel Goldin Title: What Place?

Context

In the course of his journey from Be’er Sheva to Charan, Yaakov arrives at a location where he is forced to bed down for the night. There he dreams his famous dream of a ladder stretching from the earth heavenward.

The phrase used in the Torah to describe Yaakov’s initial encounter with the location of his dream is: vayifga ba’makom, “and he encountered the place.”

Questions

The text seems to be referencing a specific location of importance, already known to us. And yet the site of Yaakov’s dream is later identified in the text as the town of Luz, a location that has not been mentioned previously in the Torah and which is of no inherent significance prior to Yaakov’s dream.

Why then does the text read ba’makom, “the place” as opposed to b’makom, “a place”?

Approaches

Two distinct and very different approaches are offered by the rabbis in answer to this question.

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1. The Midrashic approach:

The location of Yaakov’s dream was actually Mount Moriah, later to become the Temple Mount in Jerusalem.

Two generations earlier, when Avraham arrives at Mount Moriah, the site of Akeidat Yitzchak, the Torah states: Va’ya’ar es hamakom mei’rachok, “and he saw the place from afar.”

By referring to both Mount Moriah and the location of Yaakov’s dream as “the place,” the Torah connects the two sites and indicates that they are one and the same.

The Midrashic approach encounters a serious geographical difficulty. At the time of his dream, Yaakov is actually at a location which he will identify as Beit E-l (literally “The House of God”) far to the north of Jerusalem.

The Talmud addresses this difficulty by suggesting, based on textual hints, that Yaakov actually completes his entire journey and reaches Charan. The patriarch, however, then suffers remorse at having passed by Mount Moriah, “the place where his fathers prayed,” without stopping for prayer. God miraculously transports Yaakov back to Mount Moriah where he dreams his dream.

Rashi, in his commentary on the Talmud, explains that, according to this interpretation, when the patriarch names the site of his dream “Beit E-l,” he is not referring to the location identified as Beit E-l today, but to Jerusalem, which he prophetically identifies as the “House of God.” In his commentary on Chumash, however, Rashi takes a different tack. He interprets the Talmudic position by maintaining that God performed the additional miracle of uprooting Mount Moriah and temporarily bringing it to Beit E-l.

The Midrash Rabba quotes Rebbe Elazar in the name of Rebbi Yossi Ben Zimri who suggests that the ladder of Yaakov’s dream was rooted in Be’er Sheva, stretched to Beit E-l and had its center at Jerusalem.

2. The approach of pashut pshat:

As night fell, Yaakov arrived at a location outside the town of Luz.

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Some authorities suggest that this location was specifically set aside for wayfarers. While it was not a site of particular significance, the Torah nonetheless refers to it as hamakom, “the place,” because of the practical purpose that it served. Similar sites existed outside other towns at that time.

The debate concerning the site of Yaakov’s dream might, at first glance, seem to be of only passing interest. What exactly is driving this rabbinic discussion? What compels the Midrash to perform geographic calisthenics simply to allow the dream to occur on Mount Moriah? And is there any deeper meaning to the approach of pashut pshat and its claim that the dream occurred in a location of no special significance?

Yaakov’s reaction, upon abruptly awakening from this dream, lends significance in retrospect to the issue at hand. Suddenly the question of the dream’s location becomes very important, indeed, striking to the core of the concept of sanctity within Jewish thought.

Yaakov exclaims: “Behold the Lord is in this place and I did not know…. How awesome is this place! This is none other than the House of God and this is the gate to heaven!”

On the basis of this observation, Yaakov subsequently renames the location Beit E-l, “the House of God.”

The interpretation of Yaakov’s words is dependent upon which position one takes in the debate concerning the location of the patriarch’s dream.

Once again, two very different possibilities emerge:

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1. According to the Midrashic approach Yaakov cries out: Oh my God, look at where I am! I am sleeping on Mount Moriah, the very gateway to heaven! How could I have been so blind to the inherent significance and sanctity of this location? How could I have failed to act with greater deference?

2. According to the approach of pashut pshat, on the other hand, Yaakov’s observation is very different: I had no idea… God is everywhere! If the Lord can appear to me in a vision of such grandeur at this unimportant spot, outside the city of Luz, then every place upon which I stand is potentially the house of God and any location on earth can be the gateway to heaven.

The power of this observation is multiplied a thousandfold when we recognize that, at this point, a patriarch is about to leave the land of Canaan for the first time in over a generation. Common religious belief in the patriarchal era dictated that specific gods were tied to specific lands. Yaakov could well have been concerned, therefore, at this frightening moment of his life, that his God might offer only limited or no protection outside the land of Canaan.

As we will note in the next study (see Vayeitzei 2, Approaches e–g) much of Yaakov’s dream is tailored to disabuse the patriarch of this notion and to remind him of the all-encompassing power of the One and only God.

Which of the two approaches is correct? Exactly where did Yaakov dream his dream? And what is the substance of the patriarch’s observation upon awakening?

As is always the case in such rabbinic disputes, both approaches are philosophically correct. Taken together, they create the balance that defines the idea of kedushat makom, “sanctity of place,” in Jewish tradition.

On the one hand, we certainly believe in the existence of locations of inherent, overarching sanctity. The Land of Israel, Jerusalem, the Temple Mount (Mount Moriah) – these are locations which draw us with singular power, sites where our connection to God is stronger than at any other. To the mind of the authors of the Midrash it had to be the holiest of these sites, Mount Moriah, upon which Yaakov experienced his lofty vision.

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On the other hand, we believe that we are partners with God in the creation of holiness wherever we may be. God is everywhere, and our ability to reach Him is not limited to a specific time or place. Kedusha (sanctity) can surprise us, appearing when and where it is least expected – outside the town of Luz or anywhere else – in a kind word, a loving gesture, a heartfelt prayer.

Elements of these two types of kedusha (sanctity) are not mutually exclusive;

in fact, they clearly overlap.

Locations of inherent holiness in Jewish tradition achieve their kedusha only through the efforts of man in partnership with God. The Land of Israel, for example, was first sanctified upon the entry of the Jewish nation, and that sanctity only became permanent, according to most authorities, centuries later, when our ancestors returned from Babylonian exile. Even the holy Temple became sacred through the participation of man.

On the other hand, while we are enjoined to create kedusha in partnership with God wherever we may be, there remains a fundamental distinction between sanctity created within and outside the Land of Israel. In the diaspora, we are enjoined to generate sanctity through our words and actions – through the way in which we live our lives – but we cannot bestow lasting kedusha upon a specific location. Outside the land, such sanctity remains temporal and fleeting; it dissipates once our efforts cease and our presence ends. Only in the Land of Israel does the possibility of permanent kedusha exist. Once sanctified properly, the Land of Israel retained its holiness even when our people were exiled beyond its borders. In this way, once established, our holiest sites remained a continuing beacon of inspiration to a far-flung people across a turbulent history.

A Personal Reminiscence

A number of years ago I traveled with members of my congregation to Eastern Europe prior to our annual mission to Israel. Among our experiences was a visit to the Theresienstadt concentration camp, a way station for countless of our brethren on the journey to their final destination.

At one particular location in the camp, our guide took us behind a bakery and down some steps to a hidden underground room. Suddenly we found ourselves, to our astonishment, in a small synagogue which had been built by a group of Danish Jews, secretly, under the very eyes of their Nazi tormentors. We were speechless, struck by the courage and devotion of these individuals who, at the risk of their lives, had continued to

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worship their Creator, even at a time when God’s very face was hidden from them.

As we walked around that small shul, we noticed that passages from the Torah and liturgy had been painted on the walls in a fashion common to European synagogues of that time. One such passage poignantly read, “And in spite of all, we have not forgotten, [Dear Lord] do not forget us.”

But, then, as I continued to read, I was suddenly struck completely dumb. For on the wall before me appeared the following passage, painted through who knows how many tears: “How awesome is this place! This is none other than the House of God and this is the gate to heaven!” I was astounded… Here in Theresienstadt, the “House of God”? In the depths of hell, the “gate to heaven”?

I gazed at the words spoken by the patriarch, Yaakov, in the darkness of the night outside the town of Luz, painstakingly painted centuries later on the walls of a secret synagogue in Theresienstadt…and I felt a fleeting sense of the sanctity which had existed in that room decades earlier. A sanctity created by a courageous group of nameless Jews who understood that even in the darkness of hell, even in the presence of their tormentors, even in the depths of pain and sorrow, holiness could somehow be achieved and God could somehow be found.

Their courage and devotion will remain with me forever.

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בס“ד Toronto Torah Beit Midrash Zichron Dov

Parshat Vayetze 10 Kislev 5773/November 24, 2012 Vol.4 Num. 10 This issue of Toronto Torah is sponsored by Allan and Malka Rutman and Family in memory of Allan's mother, Leah bat Rav Chaim Dovid z"l The Power of the Dudaim Hillel Horovitz Thirteen children are born to Yaakov, actions as a proactive attempt to with the births of the first twelve In last week's parshah, we read about improve her status in the family, Leah's recorded in a single unit in our Esav's sale of his birthright to Yaakov, prayer was expressed in the exchange of parshah. This unit is interrupted in exchange for lentil soup (ibid. 25:29): the dudaim. Hashem saw that unlike twice, first to describe a conversation "And Yaakov prepared stew, and Esav Rachel, who tells Yaakov that he must between Yaakov and Rachel (Bereishit came from the field, and he was tired." act for her (ibid. 30:1), Leah grasps her 30:1-3) and second for the incident The parallel between the two sales and future with both hands and brings with Reuven and the dudaim (ibid. the biblical choice of words demands Yaakov to her tent. Hashem saw the 30:14-16). [Dudaim are normally analysis; the similar expressions lead resemblance between Leah's purchase translated as mandrakes, a plant with us to search for other parallels. Yaakov of her husband and Yaakov's purchase mystical properties. Reuven brought acquires the birthright in order to of the birthright, both cases of people them to his mother Leah, and Rachel improve his position in the family; Leah identifying that which was significant to purchased them, as described below.] "acquires" Yaakov because she is them and taking steps to acquire them. unhappy with her place in the family. The first interlude explains why Rachel Both Rachel and Esav receive Let us truly understand the magnitude gives Bilhah to Yaakov, leading to the something which appears to be worth of Leah's accomplishment, in gaining birth of the children of the former far less than that which they are the ear of G-d. The Torah (ibid. 29:35) maids, and its inclusion is logical. trading. [As Rashi wrote (ibid. 30:16), says of Leah that she "ceased to However, why does the second story, "Because Rachel degraded lying with produce children," but between those recording that Reuven brought dudaim the righteous one, she did not merit to children born before this time and those to his mother, and that Rachel traded be buried with him."] Taking this born afterward, she produced seven to Leah the right to be with Yaakov in parallel a step further, we find that children in seven years. The gap exchange for those dudaim, belong in a despite the midrashic statement between each child could not have been narrative describing the birth of (Tanchuma Vayetze 12) that Leah had that great! We must conclude that the Yaakov's children? Our sages teach been destined for Esav, Leah embraced cessation was not a phenomenon that all of these children were born the role of Yaakov and acquired that observed over time; rather, the Torah is over a seven-year span; why choose to which was important, where Rachel describing a Divine decision that Leah detail this event, out of all of the acted in the mold of Esav. This is the would not produce more children. If so, events which occurred in that time? lesson of the Torah's description of then Leah's act with the dudaim Yaakov as "coming from the field." demonstrated her strong desire to We may ask a second question, as connect to Yaakov, and this was the well. After the agreement between Let us now return to our initial question prayer which Hashem answered, Rachel and Leah, Yaakov returns of why the Torah recorded the incident opening her womb. home. The Torah describes (ibid. with the dudaim. After the story of the 30:16), "And Yaakov came from the dudaim, the Torah says (Bereishit So it is that a midrash (Bereishit field, in the evening, and Leah went 30:17), "And G-d listened to Leah, and Rabbah 72:5) observes, "Come and see out to greet him." Why does the Torah she conceived and birthed a fifth son to how great was the force of the dudaim mention that Yaakov had been in the Yaakov." To what prayer did G-d listen? before the Creator of the Universe. Via field? Based on our explanation of Leah's the dudaim, two great tribes – Yissachar and Zevulun – arose. Yissachar sat and involved himself in Torah, and Zevulun ADOPT A SOLDIER OR A RESIDENT OF ISRAEL’S SOUTH traveled the seas and fed Yissachar, and so Torah grew in Israel." This midrash DAVEN, LEARN AND DO MITZVOT IN THEIR NAME informs us that the dudaim engineered WWW.SHMIRAPROJECT.COM all of this; who knows whether Leah would have merited these two children, without her deed with the dudaim?

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Evil Spirits and Hand Washing R’ Ezra Goldschmiedt Hitoriri: Jewish Spirituality In one of its opening comments to concern for the Zohar's statement. Shulchan Aruch, the Mishnah Berurah Similarly, Rabbi Avigdor Nebenzahl Seeing G-d in the Present

(1:2) notes that one must be exceedingly (notes to Mishnah Berurah 1:2) quotes Yair Manas careful to wash his hands immediately the Vilna Gaon as saying that after the upon waking, within four amot martyrdom of Graf Potocki (the famed (approximately two meters) of the place “Ger Tzedek of Vilna”) in 1749, ruach In the recent and upcoming Torah where he slept. One reason cited for ra'ah was no longer powerful enough portions, we read how our forefathers washing immediately is to remove ruach to mandate washing immediately upon reached out to G-d during different ra'ah (lit. an evil spirit) that comes upon rising. [Of course, this latter times of the day. Avraham called out to one's hands overnight. explanation would not address the G-d in the morning (Bereishit 19:27), Shulchan Aruch's much earlier Yitzchak called out to G-d in the While the existence of ruach ra'ah in omission of the requirement for afternoon (Bereishit 24:63), and Yaakov theory and practice is debatable (see for immediate washing.] called out to G-d in the evening example, Lechem Mishnah to Hilchot (Bereishit 28:11). Our sages linked the Shevitat Asor, 3:2), the Shulchan From a more technical perspective, prayers of our forefathers with the three Aruch, in other contexts, maintains Shevut Yaakov (3:1) notes that this prayers of the day: Avraham is linked to that ruach ra'ah is of real concern. ruling is nowhere to be found in the shacharit in the morning, Yitzchak is Talmud. In fact, we have indications Leaving ruach ra'ah on one's hands, linked to minchah in the afternoon, and Shulchan Aruch claims, can cause one that immediate washing was not a Yaakov is linked to maariv in the to forget their learning and be more concern: In discussing a proper evening (Berachot 26b). susceptible to sin (Orach Chaim 4:18). morning routine, the Gemara (Berachot 15a) mentions that one is to Tolaat Yaakov (Sod Netilat Yadayim An idea suggested by multiple relieve himself in the morning and only Shacharit), quoting the Zohar, claims commentators is that these times for then wash his hands. For virtually all that one who does not take care to prayer are not haphazard; each prayer individuals, proper facilities were a remove this ruach ra'ah upon waking in occurs at a specific time for a particular long distance away (see, for example the morning is subject to death at the goal. We recite shacharit in the Shabbat 25b), making it likely that hands of Heaven! However one morning, because we want to start off this Zohar was not followed. understands those words, the Zohar our day praising G-d. We recite maariv seems to be giving a very stern warning Perhaps most importantly, Birkei Yosef in the evening because we want to end about this practice; is there any notes that our standard editions of the our day praising G-d. Minchah is justification to disregard it? Indeed, Zohar make no mention of this perhaps the most challenging prayer, Shulchan Aruch makes no mention of warning at all. Although some versions because it occurs in the middle of the this requirement to wash immediately. including the relevant passages have day, a time when we are extremely Bach (Orach Chaim 4:1) suggests that been found, our editions could give busy. This is precisely why minchah the omission was to prevent intentional one reason to doubt this law's veracity. was established in the afternoon - so violation, as the law would likely not be At the very least, this would explain that we might remember to take a break kept in any event. In light of the Zohar's Shulchan Aruch's omission. to acknowledge all that G-d has given strong language, however, others are us. Thus the prayers are all deliberately In any event, it should be noted that in less comfortable with this suggestion placed at various points during the day. much of the halachic literature, ruach and provide reasons for why one need ra'ah is of general concern. While one not be concerned about this law at all. Another suggestion is that each of the might not need to make great efforts in prayers correspond to an Damesek Eliezer (page 326) suggests removing it immediately, there are a acknowledgment of G-d. Shacharit is in that, like a number of other mystical number of other halachot for which the morning, when we are looking out matters that are not applied in today's mindfulness of ruach ra'ah's presence to the future, as if to say that we world, ruach ra'ah is not a problem is important. See Shulchan Aruch, recognize that G-d is in the future. regarding washing; one need not hurry Orach Chaim 4 for more. Maariv is at the end of the day, when to wash or keep water close by out of [email protected] we look back and see G-d in the past. Minchah, in the middle of the day, sees 613 Mitzvot: #225-227 G-d in the present, which is more challenging than seeing G-d in the past Honesty or in the future. In describing Rabbi Mordechai Torczyner Yitzchak’s prayer, the Torah teaches us how to see G-d in the present. The verse We are warned not to make false list, so that one who lies is in violation of starts by saying that Yitzchak went out, claims in financial matters. This an additional commandment, over and as if to say that we must actively look includes three separate prohibitions: above these prohibitions. for G-d. The verse then uses the word Not to deny our possession of others’ lasuach, which may come from the root money, as in the case of a loan or an It may seem odd to present so many word sichah, or dialogue. This teaches object given to me for safekeeping prohibitions regarding dishonesty, but us that if we will seek a dialogue with (225); not to swear falsely in denying human commerce depends upon our G-d, then we will surely come to see that we possess others’ property ability to rely upon each others’ words. If Him in the present. (226); and not to swear falsely in we wish to create a stable, thriving general (227). society, then we must make sure that our [email protected] words are always trustworthy. The Smag (Aseh 107) adds a separate commandment of "Distance yourself [email protected] from falsehood" (Shemot 23:7) to our

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Biography: Rabbi Yitzchak Arama Adam Frieberg This Week in Israeli History Rabbi Yitzchak Arama was born in Kislev 14, 1949 Spain in 1420. After serving as head of a Torah in Translation rabbinical academy in Zamora, Spain, The Capital

True Corruption he became a community teacher in R’ Baruch Weintraub Tarragona. Later he served as the Rabbi Yitzchak Arama community rabbi in Calatayud until he Wednesday is the 14th of Kislev was expelled with the rest of Spanish Akeidat Yitzchak, Bereishit 20 Jewry in 1492. He then settled in In the fifth chapter of Shemuel II, Translated by Adam Frieberg Naples, Italy, where he died in 1494. we learn that King David conquered Jerusalem and made it into his Like many Spanish scholars of his time, capital. Jerusalem continued to Rabbi Arama was a Talmudist; he serve as the capital of Judea for [Introductory note: Rabbi Arama compares considered the study of Talmud to be centuries; even after its destruction, the wickedness of Sdom (Bereishit 19) and extremely important. He was Jews continued to see it as the story of Pilegesh b’Givah (Shoftim 19), despondent when the community in embodying their aspirations to attempting to figure out why Sdom was Tarragona was unable to financially return to Zion. Thus, it is little destroyed and Givah was not.] support his students, forcing him to wonder that not long after the move on and leave those students modern state of Israel stabilized, on I am very surprised; is favoritism shown in behind. the fourteenth of Kislev 5710 this matter? How were the men of Givah (December 5 1949), Jerusalem was (Shoftim 19) different from the men of Sdom, In addition to his focus on the Talmud, declared as Israel's capital. This that the latter were punished with harsh and Rabbi Arama was well versed in both declaration preceded, by five days, a tough justice and the former were not Jewish and secular philosophy. This UN decision to make Jerusalem an punished – and the Jews were even punished was especially important in medieval international city. because of them! Spain, where no community leader would be respected without this David Ben Gurion, the first Israeli The Ramban z"l argued on behalf of Givah knowledge. He was well-versed in prime minster, explained Israel's with many claims, to save them from [being Maimonidian philosophy, although he position in his speech: accused of] wickedness, but the simple did not always agree with all of its "We see it as our duty to announce meaning of the texts equates the two groups positions. His thought was largely that the Jewish Jerusalem is an entirely. If the people of Sdom vanished from influenced by the Zohar and Rabbi organic and inseparable part of the marketplace [and didn’t invite the two Yehuda HaLevi, and this is evident in Israel, as it is an inseparable part of guests into their homes], also in Givah it is his work. Jewish history, Jewish belief and written, "no one brought them home to our nation's soul… We cannot even lodge". In Sdom no one gathered them in, Rabbi Arama wrote a prominent think that the UN will try to uproot except for a foreign man who had come to commentary to the Torah, Akeidat Jerusalem from Israel, or to limit sojourn there, and in Givah it says, "Behold, Yitzchak. His works were so influential Israeli sovereignty over it. a man came from his work at evening, and that the famous Chida wrote of him, the man was from the mountain of Ephraim, some 250 years later, “All of the writings "Twice in our history we were and he sojourned in Givah… And he lifted up of the orators drink from his faithful uprooted from Jerusalem – only his eyes, etc."… waters.” after losing in cruel wars to stronger and superior forces. Our bond to In Sdom it says, "Where are the men who [email protected] Jerusalem is as deep as in the days came to you tonight? Bring them out to us, of Nebuchadnezzar and Titus and let us be intimate with them." And in Flavius. When Jerusalem was Givah it says, "Bring out the man, so that we attacked, our youths risked their may be intimate with him."… And not only lives for the sake of our holy capital decrees in place of laws and good that, but the men of Sdom did not actually no less than our forefathers did in statutes, and establishing them with succeed in committing the sin and the men the days of the first or second fines and penalties lest they ever be of Givah sinned and were wicked, as they temple…" violated. In essence, they identified their had desired to be. entire goal as guarding their property Immediately after the declaration, with the height of protection. They chose In truth, the sin of the daughter of my people the Knesset and other government the trait of "What's mine is mine and [Givah] is greater than the sin of Sdom, for institutions were moved to what's yours is yours"… not as a trait the people of Sdom were the first to sin, and Jerusalem. The UN plan for but as law, such that one who violated it the people of Givah saw their corruption Jerusalem was never realized, and would die. This included, anyone who recorded in the Torah and did not internalize eighteen years later Israel benefited others, even one who did not this lesson… conquered, and later annexed, the lose by benefiting others… Establishing eastern part of the city. this as law obligated them to go to the In truth this was the [greater] sin of Sdom greatest extreme in wickedness and and her daughters: They did not sin due to violent theft. desire alone, like a city that has laws and [email protected] good statutes but the people do not follow them. Also, they were not a lawless city, lacking any wall of law and proper conduct. Rather, they were ruined in the extreme from the start, creating bad and repugnant

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Our Haftorah: Hosheia 12:13 - 14:10 Rabbi Baruch Weintraub

Who is the prophet of our haftorah? grievous sin of ignoring Hashem. our parshah. As part of the historical After the time of King Solomon, the Hosheia describes vividly how G-d gave kindness that Hashem showed towards Jewish nation split into two kingdoms; Israel everything they have, and yet the us, Hosheia mentions that Yaakov was the southern kingdom was Yehudah, nation is immersed in idol worship, as impoverished and forced to flee his and the northern kingdom was Yisrael. though the idols could benefit them. home and then to work in order to Hosheia was active during the last marry Rachel, and Hashem helped him decades of Yisrael. These were days of The idols are of various types: religious through. Despite this kindness, unstable independence for the idols, as in the Baal, and human idols, Yaakov's descendants do not remember kingdom, as kings succeeded each as in the king and his ministers, upon and respect Hashem. other quickly through rebellion and whom the people rely. They do not even murder, and the shadow of the empire understand, Hosheia cries, that this In addition, there may be another level of Assyria began to appear. very king was given to them by G-d as of connection between the parshah and an act of anger and distance. Further, the haftorah. Right after mentioning The Talmud (Pesachim 87a) criticizes this king will be removed by an even Yaakov's work, the haftorah cites Hosheia for not pleading to Hashem on greater Divine anger, for he is Hashem’s kindness in taking the Jewish behalf of the nation. As a lesson, corrupting the people into believing that nation out of Egypt and tending to Hashem commands him to marry a he can help them. them. There is a similarity between the woman who he knows will not be phrasing in the two passages; the faithful to him, and to conceive The haftorah ends with a note of prophet seems to hint that Yaakov’s children with her. Then G-d commands teshuvah that addresses the work for Rachel may be compared to the him to divorce her, and Hosheia pleads fundamental problem of national work of Hashem's messenger to the for his children's sake. Through this, distance from Gd, with a call to "Return Jewish people. "Israel laboured for a Hashem teaches him that a to HaShem" (Hosheia 14:2). The answer wife, and for a wife he tended. Through relationship has power and endurance, to the stupefaction in which the people a prophet Hashem brought up Israel even when one of the sides misbehaves. are gripped is a pain that will break from Egypt, and through a prophet it through and wake them. After was tended." (ibid. 13:13-14) The Talmud concludes that Hosheia stumbling, they will remember G-d and accepted the rebuke and repented. return. Perhaps Hosheia hides a small Indeed, Hosheia is the source of one of consolation in the middle of a harsh the most famous prophecies regarding What connects the haftorah with our rebuke. Yaakov worked for Rachel, and teshuvah,'Shuva Yisrael', which we parshah? when he was betrayed he worked read on Shabbat Shuvah. As with many other haftarot, the further. So, too, Hashem, even when connection to the parshah can be seen betrayed - G-d forbid - by us, will not What is the message of our haftorah? on two levels. On one level, the haftorah neglect us. Our haftorah deals mainly with the makes explicit mention of an event from [email protected] Highlights for November 24-30 / 10 Kislev - 16 Kislev Shabbat, November 24 8 PM R’ Ezra Goldschmiedt, Mesilat Yesharim, Bnai Torah, 7:45 AM R’ Baruch Weintraub, Reasons for mitzvot and high school students the parshah, Or Chaim not this week 9 PM Hillel Horovitz, Writings of Rav Kook: Ein Ayah, Bnai 9:30 AM Yair Manas, The special act of our mother Torah Rachel, Shaarei Shomayim 8-10 PM Monday night Beit Midrash at Clanton Park 10:00 AM Hillel Horovitz, Rachel and Chana, Bnai Torah Tuesday, November 27 10:20 AM R’ Baruch Weintraub, Parshah, Clanton Park 1:30 PM R’ Mordechai Torczyner, Malachi 2: The Kohanim, 3:35 PM R’ Mordechai Torczyner, Daf Yomi, BAYT Shaarei Shomayim, Mekorot After minchah R’ Mordechai Torczyner, Gemara Avodah 7:30 PM Hillel Horovitz, Shemuel Bet: King David’s Period of Zarah: Non-Jewish Doctors, BAYT Glory, KST 6:30 PM Parent-Child Learning: Visiting the Sick, 8 PM Yair Manas, Chaburah: Sanhedrin, 33 Meadowbrook Shaarei Shomayim 8:30 PM R’ Baruch Weintraub, Rambam’s Laws of Kings: Sunday, November 25 Pilegesh, Shomrai Shabbos, men 8:45 AM R’ Mordechai Torczyner, When Esav Met 8:45 PM R’ Ezra Goldschmiedt, Jewish Clothing Yaakov, Thornhill Community Shul with breakfast Controversies, Week 5, BAYT 9:15 AM Hillel Horovitz, Parshah, Zichron Yisroel, Wednesday, November 28 Hebrew (Shacharit 8:30 AM) 10 AM R’ Mordechai Torczyner, Supernatural/Superstition, 9:45 AM Adam Frieberg, “Why Change Now? V’Ten tal Week 7: The Soul and Satan, BEBY, Melton umatar”, Bnai Torah 8 PM Roving Beit Midrash R’ Mordechai Torczyner, The After maariv R’ Baruch Weintraub, Contemporary Religious Zionism of Menachem Begin, Shaarei Shomayim Halachah in Israel, Hebrew, Clanton Park, men 8:30 PM R’ Baruch Weintraub, Contemporary Halachah Thursday, November 29 in Israel, Hebrew, 4 Tillingham Keep, mixed 8:30 PM R’ Baruch Weintraub, Sotah, Clanton Park

Monday, November 26 Friday-Shabbat, November 30 - December 1 8-10 PM Monday night Beit Midrash at Bnai Torah Shabbaton at Thornhill Community Shul 8 PM Hillel Horovitz, Shemuel II : Avshalom’s Rebellion, ATHENS AND JERUSALEM Bnai Torah

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Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 57 Author: HaRav Avigdor Nebenzahl Title: What's in a Name, Place, and Time?

Towards the end of the parsha we read of Yaakov gathering a bunch of stones. We then read: "Yaakov said to his brethren: 'gather stones!' So they took stones and made a mound, and they ate there on the mound. Lavan called it Yegar Sahadua, but Yaakov called it Galed" (Bereishis 31:46-47). The names given by Yaakov and Lavan have the same meaning, the only difference is that Yaakov used the Hebrew name while Lavan used the Aramaic version. For the twenty years Yaakov lived in Lavan's house they presumably spoke Aramaic (perhaps not within Yaakov's family but certainly between them and Lavan), yet the Torah records these conversations in loshon hakodesh, why did the Torah bother to inform us of the Aramaic name given to this pile of stones by Lavan?

Other conversations are recorded in loshon hakodesh such as between Yosef and Pharaoh. Presumably they too spoke in Egyptian. The Torah is teaching us that after twenty years in Aram, Yaakov was certainly quite well-versed in the local tongue. Yet he remained steadfast in his use and understanding of loshon hakodesh.

Chazal teach us that one of the reasons the Jewish nation merited the redemption from Egypt was not having changed their language - presumably they spoke Egyptian to the goyim, but to each other they most likely remained with loshon hakodesh. This is one of the interpretations of the pasuk we recite in Hallel: "betzei Yisrael miMitzrayim beis Yaakov me-am loez" "When Israel went out of Egypt, Yaakov's household from a people of alien tongue" (Tehillim 114:1) - that they spoke loshon hakodesh while the Egyptians spoke Egyptian. Rashi in fact comments on Yosef's revealing his identity to his brothers, "Behold your eyes see ... that it is my mouth speaking to you" (Bereishis 45:13) that he was showing them that he was able to speak loshon hakodesh. Until now he had been speaking to them in Egyptian, while now he showed that he was able to speak loshon hakodesh.

The Rambam has an interesting comment in his Perush HaMishnayos on Pirke Avos - many believe that poems and songs in Hebrew are automatically acceptable while in other languages such as Arabic they are not. The Rambam writes that this is not the case - if they contain wisdom then they are acceptable in any language, if they are filled with nonsense then it is not acceptable even in loshon hakodesh. In fact while wisdom and yiras Shamayim it acceptable in other languages, there is more kedusha when it is written b'loshon hakodesh. On the other hand, nonsensical and heretical writing is not acceptable in any language and is an even more grave infraction when in loshon hakodesh. Loshon hakodesh imbues sanctity into that which is already holy while it has an extra negative effect on that which is not holy.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 58 Author: HaRav Avigdor Nebenzahl Title: What's in a Name, Place, and Time?

The same may be said regarding other gifts which Hashem gave us - holy places and sanctified times. Eretz Yisrael is our holy land, while He also gave us the holy site of the Har HaBayis. When used for sanctity then they have a positive effect on us, when used for unholy acts then it actually poses a danger for us. The Torah specifically warns us at the end of Parshas Acharei Mos that if we do not act properly while in Eretz Yisrael, then the Land will spit us out. Rav and Shmuel were on a much higher level in Bavel than the wicked Titus was in the Kodesh HaKodoshim.

The same may be said regarding holy times - Shabbos, Yom Kippur, and other times are gifts from HaKadosh Baruch but only when used properly. When Shabbos is observed then we are imbued with holiness, while one who desecrates the Shabbos is punishable with death by stoning. One who desecrates Yom Kippur is punished by Kareis. When used properly they are gifts, when misused they can pose great dangers.

During the period of the Chashmonaim the Greeks made several decrees trying to force us to leave the ways of Torah, as we say in al hanissim "lehashkicham Torasecha ulehaaviram mechukei retzonecha". Prior to that time, an event occurred for which Chazal decreed a fast and that is that the Torah was translated into Greek by the decree of King Ptolemy of Egypt. He asked that seventy-two Sages sit in seventy-two different rooms (remember there were no cellular phones in those days), and they each translate the Torah. Hashem made a miracle and they all wrote precisely the same interpretation and altered things which could conceivably been dangerous for the Jewish nation had the other nations of the world read it.

With all said and done, even after this great miracle, Chazal decreed a fast day to commemorate this event. This fast day is actually mentioned in the Ashkenazi Selichos for Asara B'Teves. What is wrong with translating the Torah? The downside of it is that much of the understanding of the Torah is based on nuances in language, gimmatrias, roshei tevos, and more. Rather than learning loshon hakodesh the people studied Greek. Many years later the maskilim translated the Torah into German. Our first reaction may be that this could be viewed positively, after all those who were not so well-versed in the Hebrew language. However, this was not their aim during what is known as the period of the Enlightenment. Their aim was for the people to forget loshon hakodesh and to rather concentrate on learning German. They may have had access to the Written Torah but they were no longer able to learn Mishna and Gemara. The tefillos were converted into

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 59 Author: HaRav Avigdor Nebenzahl Title: What's in a Name, Place, and Time?

English, omitting any mention of Zion and Jerusalem - Berlin is our Jerusalem.

Today's movement to translate Torah into English can hardly be viewed from the same perspective. After all we have English translations of Shas and other books. A person can learn Gemara, mussar, and much more in English. With all this said and done, there is greater sanctity to that which is written in loshon hakodesh. I would like to point out that tefillos should remain in loshon hakodesh and should not be said in foreign tongues.

Chazal accepted this translation as the beauty of Yefes dwelling in the Tents of Shem. Today we are not well-versed in ancient Greek and therefore would not be permitted to write a Sefer Torah in Greek.

Greek culture was known to emphasize external beauty. The Torah may place value on beauty, after all Chazal derive from the pasuk "zeh Keli ve-anvehu" "this is my G-d and I will beautify Him" that our mitzvos should be made with beauty. We should have beautiful sifrei Torah, tzitizis, tefillin, and much more. However it is what's inside that counts. The internal beauty, however, has far greater significance than the external internal beauty.

We commemorate our victory over the Greeks by lighting the Chanukah Menorah for eight days. This celebrates the finding of the pure oil and the fact it remained lit for eight days. I would like to pose a very simple question. To properly fulfill the mitzvah of kindling the Menorah in the Beis HaMikdash two things were lacking - pure uncontaminated oil and the Golden Menorah. Hashem provided us with the miracle of finding pure oil but He did not provide us with the Golden Menorah, they ended up lighting a Menorah made of iron.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 60 Author: HaRav Avigdor Nebenzahl Title: What's in a Name, Place, and Time?

Why did Hashem provide us with former miracle but not with the latter? I believe that Hashem desired to send us the following message: Emphasis should be made on the internal side of things and less so on externality. Physical beauty in mitzvos is importance, but the internal beauty is of greater significance. Any person, even a goy, can distinguish between Menorahs made from different materials, while even a Jew cannot take a look at oil and determine whether it is pure or impure. The purity of the oil was of greater significance than what the Menorah was made from.

The Rav (HaGaon HaRav Shlomo Zalman Auerbach) zt"l felt that the idea of have festive meals on Chanukah is not to commemorate the miracle of the oil, for that we have the mitzvah of kindling the Chanukah Menorah. Our feasts are to celebrate the victory over the Greeks that now we are able to learn Torah and observe mitzvos such as Shabbos and bris milah.

During the later years of the period of the second Beis HaMikdash, following the Chanukah miracle, the people placed great emphasis over laws of tum'ah and tahara. This was the result of the miracle of the Chashmonaim finding pure oil. As praiseworthy as this may sound, their approach was misguided - their emphasis was totally out of proportion. Purity in mitzvos was treated with greater importance than the basics of other mitzvosh. It is said that they were more machmir in the tahara of their food than in shfichus damim (the spilling of blood). This of course is not the ways of the Torah - human life has far greater importance.

What we should learn from the miracles of Chanukah, where emphasis was place on the purity of the oil, to purify our minds, our souls, our eyes, and our speech - whether loshon hakodesh or any other language.

Download thousands of shiurim and articles for free at the Marcos and Adina Katz YUTorah.org. YUTorah.org is a project of Yeshiva University's Center for the Jewish Future p. 61