Shabbat-B'shabbato Parshat Vayeira

Shabbat-B'Shabbato – Parshat Vayeira No 1495: 15 Cheshvan 5774 (19 October 2013)

AS SHABBAT APPROACHES The Light of Mashiach - by Rabbi Mordechai Greenberg, Rosh Yeshiva, Kerem B'Yavne

"Take your wife and your two daughters who are here" [Bereishit 19:15]. The sages saw this verse as hinting at a spark of the light of the Mashiach in Sedom. "Rava explained: what is the meaning of the verse, 'Then I said, behold I have come, I am written about in the scroll of the book' [Tehillim 40:8]? David said, I said that I came only now, but I did not know that the scroll (the Torah) writes about me. There it is written, '...daughters who are here,' while here it is written, 'I found my servant David, I anointed him with holy oil' [Tehilim 89:21]." [Yalkut Shimoni Ki Teitzei 933]. And it is written, "By the merits of David and the merits of the Mashiach we were saved, as is written, 'I found my servant David.' And David was a descendant of Ruth the Moavite and Rechavam came from Naama of Amon. And Mashiach will result from both of them." [Midrash Agadda Bereishit 19:15].

Thus, the first spark of Mashiach came out of Sedom. This fact paints in a new light the war of the four kings against the five kings that appeared in last week's Torah portion. At first glance it is clear that the war began as a revolt by the king of Sedom and his colleagues against the four kings. By accident, Lot happened to be there and he was taken prisoner, and Avraham therefore joined the war in order to rescue him. However, in the eyes of our sages something very different happened. The main thrust of the war was against Avraham and Lot, and it was the king of Sedom who happened to be caught up in a war that was not his own.

"The earth was confused..." [Bereishit 1:2]. The sages commented, "'Tohu' is the exile of Babylon, 'bohu' is the exile of Media, 'darkness' is the exile of Greece, and 'the depths' are the evil kingdom (Rome). "'And the wind of G-d blew across the water' [ibid] – this is the spirit of Mashiach." [Bereishit Rabba 82:4]. Thus we see that from the beginning of the Creation, there was a plan for great struggles between the four kings and the spirit of the Mashiach. Therefore the moment that Avraham appears on the stage of history and Lot goes to Sedom, the world wakes up with excitement about the fact that Mashiach will descend from Lot. And the four kings attempt to prevent this momentous event. It is written [Bereishit 14:1], "In the days of Amrafel Ben Shinar" – this refers to Babylon – "and Aryoch King of Elasar" – Greece – "Kedarlaomer King of Eilam" – Media – and "Tid'al King of Goyim" – this is the Kingdom of Edom.

Since in the future this struggle will end with a declaration by the nations of the world that Yisrael brought the truth to the world, they will all rise up to Jerusalem. All the nations will pour into Jerusalem, and they will say, "Let us rise up to the Mountain of G-d... for Torah will emanate from Zion, and the word of G-d from Jerusalem" [Yeshayahu 2:3; Micha 4:2]. And as an example of the principle that the actions of the forefathers are symbolic of the events of the descendants, the King of Sedom comes to meet Avraham "in the Valley of Equality, which is the Valley of the King" [Bereishit 14:17]. The sages explain that all the nations gathered together to appoint Avraham as their king. And the king of Jerusalem also comes out to greet Avraham and to give him the "keys to the city" – "And Malchitzedek, King of Shalem, took out bread and wine... and he blessed him, saying, Avraham is blessed..." [14:18-19].

The sages taught us, "Whoever observes the mitzva of succah in this world will have a portion in the future in the succah of Sedom" [Yalkut Shimoni Emor 653]. What is so special about the succah of Sedom? The kingdom of the Mashiach is called the succah of Sedom, as is written, "On that day I will

1 rebuild the fallen succah of David" [Amos 9:11]. And the beginning of the succah of David was in Sedom.

POINT OF VIEW The Shas Party Blocked the Way and Turned Rabbi Ovadia away, a Loss for Everybody - by Rabbi Yisrael Rozen, Dean of the Zomet Institute

From my Personal Notebook

A Knight

As one who from the very beginning has spent my time on questions of the practical aspects of modern halacha, I grew up on the halachic rulings of the late Rabbi Ovadia Yosef. His image was always before me as one of the ancients – a fearless knight, with a talent to delve into realistic rulings, based on (and in spite of) his intimate knowledge of an amazing abundance of sources which sprawled over the "oceans" of halacha throughout all the generations.

Rabbi Yosef's works contributed greatly to molding my own path into the field of creative halacha, appropriate for modern times. In preparation for ordination, in the first kollel in the Yeshivat Hesder at Kerem B'Yavne, we visited and were tested by a number of rabbis, crossing over the lines of the different sectors. Among my papers, I have Semicha - an ordination - signed by "the young one, Ovadia Yosef, S.T., a member of the great Beit Din and previously the head of the Beit Din in Egypt" (5726 – 1966). In his own pearl-like script, he wrote, "He came before me... His name is oil poured forth (see Shir Hashirim 1:3), and he was tested by me... and answered everything correctly... Anybody who wants to can depend on him."

Zomet Institute was founded (in 5736, 1976) during the time that the rabbi served in Rishon Letzion (4733-5743, 1973-1983). The halachic support that we received from Rabbi Yosef and from his colleague Rabbi Shlomo Goren (together with others, such as Rabbi Shaul Yisraeli, Rabbi Chaim David Halevi, and Rabbi Shlomo Zalman Auerbach) provided us with "support of bread and water" (see Yeshayahu 1:3). Rabbi Yosef's door was always open to us. As an example, take one of our earliest developments – the "Shabbatphone," a telephone operating on the principle of "gramma," for the use of medical staff and for security needs. We presented it to the rabbi and received detailed approval, which in a way can be viewed as acceptance in principle of the many "gramma" devices which followed. (Rabbi Yosef's responsa was printed in volume 1 of Techumin, together with the approval by Rabbi Goren. Rabbi Yosef noted that he asked the advice of "Torah giants." Thirty years later we found that the "Torah giant" whom he consulted was Rabbi Shaul Yisraeli. His reply to Rabbi Yosef was given to us from his papers, and it was published in volume 31 of Techumin.)

While the rabbi held his position in Rishon Letzion, I visited him at home now and then at lunchtime. The rabbi – with the permission of his wife, who was serving soup – was kind enough to answer the questions of the pesky visitor, in a pleasant manner and with great love for "halacha and reality." His halachic approach, which was widely discussed on the occasion of his passing, was – and remains – a guiding light for us, together with that of other halachic experts who went and continue to go in the same path.

Blockade

All of this was true until the Shas movement was formed as a political entity and entered the Knesset (5744, 1984). In a short time, step by step, the way to the rabbi was blocked for people like me, and possibly for the entire community of rabbis (or perhaps only the Ashkenazim). I checked with friends and colleagues, halachic experts and practicing rabbis, and clearly

2 they too were not allowed to have any contact with the illustrious rabbi and author of the multi-volume responsa, Yavia Omer.

Rabbi Yosef was "locked" for many years in a palace whose doors (and the pathways of incoming information) were controlled by people with vested political and social interests. It seems to me that most if not all of his rulings which were so "revolutionary, dramatic, public-oriented, and considerate" were written in the period before all of this happened. Such matters were blocked at the time, because of the formation of the Shas movement. I admit that if the rabbi had continued exclusively on his halachic path he might well have had a funeral attended by a mere 300,000 people, similar to the number who came to pay their respects to Rabbi Shlomo Zalman Auerbach. The additional half a million people who came were there because of his sectorial and political activities. But the world of Torah and halacha suffered a great loss...

I remember attempting to catch up with the rabbi, after he finished his term at Rishon Letzion, to discuss possible solutions for the Shabbat desecration at the "Shabbat-tarbut" (cultural meetings on Shabbat) in the Habima Theater in Tel Aviv. My efforts were in vain! Similarly, I was unable to reach the rabbi when I was encouraged by the Chief Sephardi Rabbi Bakshi-Doron to establish the Conversion Authority (5755, 1995). On the other hand, I note that as a halachic expert Rabbi Yosef had a fondness for the volumes of Techumin and kept them in a prominent place in his library. He evidently wrote comments in the margins of the books. Every few years his people allowed me a short visit in order to give the rabbi the latest volume and to accept a compliment and his blessings, but never to ask any questions about the issues that interest us at Zomet Institute.

Missed Opportunities

My feeling of a missed opportunity is not only with respect to the matter of halachic rulings. It is even greater with respect to the realm of politics and the various sectors. In spite of the love that Rabbi Yosef had for rabbis and men of halacha, such men were systematically culled from the list of Shas in the Knesset. And of course this was always done in the name of the rabbi and with his approval. We can name a number of such men whom I remember now, some of them alive and others who have passed on: Rabbis Yitzchak Peretz, Shalom Ben Shimon, Yaacov Yosef (the rabbi's son), Yosef Azran, Aryeh Gamliel, Moshe Maya, and Chaim Amsalem. And there may have been others. The Council of Wise Men of the Torah, which could have included first-rate men of halacha from the Sephardi sector, is made up today of two or three yes-men who are not in this category at all. The council lacks names of prominent men with authority, and I will not name any of them here. Was it Rabbi Yosef who pushed them away, or was it politicians who have a controlling interest in the party? You can make your own guess.

The missed opportunity that is most widespread, in my opinion, is the way that the rabbi's heart and the Shas movement were pointed in the direction of the Chareidi-Lita'i path. The ultimate proof of the failure of Rabbi Yosef to bring back the old glory and to lift up the banner of Torah of the Sephardim is the fact that most of the children of the Shas MK's study in the schools connected to Ashkenaz and Lita...

A WOMAN'S ANGLE Why were the Matriarchs Barren? - by Yogli Roichman, Midreshet Alumah, Ariel

In this week's Torah portion we read about Sarah giving birth. First, "And Sarai was barren, without any children" [Bereishit 11:30]. The sages see the fact that the same idea appears twice in the verse as a hint that Sarah had no womb at all, which means that the fact that she gave birth was a miracle. The news of the impending birth was such a happy surprise that the Holy One, Blessed be He, appointed a specific angel to announce it – "'Behold there

3 were three men' – one of them to make the announcement to Sarah" [Rashi, Bereishit 18:2].

Not only Sarah was barren, so were all the Matriarchs. We are told about Rivka, "For she was barren" [25:21], and also, "Rachel was barren" [29:31]. Leah's situation is not mentioned explicitly in the Torah, but the sages derived it from the verse, "And G-d saw that Leah was despised, and He opened her womb" [ibid]. Leah also would not have had children naturally without Divine intervention. This commentary, which sees Leah as basically barren even though in the end she had so many children, emphasizes the concept that in principle the Matriarchs were sterile. How can this be understood? The suffering of a sterile woman is almost too much to bear, why were the righteous mothers of Yisrael subjected to such a difficult decree?

The sages gave various answers to the above question. The most famous one is the following: "Why were the Matriarchs barren? It is because the Holy One, Blessed be He, had a desire for their prayers and a desire for their talk" [Bereishit Rabba 45:4]. At first glance, this answer is harsh and upsetting. Does the Holy One, Blessed be He, have a need for our prayers? And is that a valid reason to make people suffer? It cannot be true that He literally needs our prayers, but rather that He wants us to pray because prayer can have an effect on people. Prayer changes the person into somebody else, it can make him or her more mature and bring him or her to a higher spiritual level. Here is an example of this concept: "One time, I was traveling from place to place, and I came across an old man who said, Rabbi, why do the women of Yisrael suffer by not having children? I said to him: my son, it is because the Holy One, Blessed be He, loves them totally and is happy about them and wants to refine them, so that they will be favored with mercy." [Tana D'Bei Eliyahu 18].

Midrash Hagadol offers a similar explanation, "due to their righteousness." The greater a person is, the more difficult are the tests that he or she must go through. The Holy One, Blessed be He, checks nice looking pitchers and not pitchers in poor condition. In order to become an army officer, it is necessary to pass through a difficult process of toughening.

A novel approach to this question appears in Rabbi Zalman Sorotzky's book, Oznaim LaTorah. "The Patriarchs were barren so that they would be free to bring new people under the wings of the Shechina. They had children only in their old age, when they had fulfilled this obligation." The righteous people of Yisrael have an educational role to fulfill. They must build up the nation of Yisrael. Only after they have done their part are they free for their personal task of raising and teaching their own children.

The Midrash brings a very different approach. The Matriarchs do not give birth "so that they will accompany their husbands in their beauty" [Midrash Rabba]. That is, the objective is for them to remain as beautiful as a bride on her wedding day, since "For every fetus a woman carries she becomes uglier." This is very problematic. Is that what is really important, that the woman should remain young and beautiful? Just ask any woman who has not given birth to a child and she will tell you what price she would be willing to pay in order to have a child. What could be more poignant and painful than Rachel's words to Yaacov? "Bring me sons, and if not I will die" [30:1].

A friend told me that she once attended a lecture by Nechama Leibowitz when she taught this verse. In a very unusual move for her, Nechama stopped the lesson and pointed to the many books that adorned the walls of her house, including books that she had written, and she announced, "Do you see these books? I would give up all of these books if I could have a child of my own!"

Perhaps here too the emphasis is not on physical beauty but on the end result – out of her distress, the woman turns to her husband and asks him to 4 console her. Difficulties and tests are liable to drive a couple apart and put a distance between them. Each person can be expected to have a different way of coping with problems. But difficulty can also help people get closer to each other, when the problem is viewed as a mutual challenge.

The greater the sorrow about the lack of children, the greater will the joy be when a barren woman does have a child. "Sing out, barren one who has not given birth [Yeshayahu 54:1]. "The sterile one will be happy and joyous when her sons gather together in her in joy" [Sheva Berachot at a wedding]. Out of the depths of the difficulty and the lack, the feeling of being finally fulfilled will be great and powerful.

EDUCATING THE YOUTH Tears of the Angels: Coping with Trauma – by Eliyahu and Hila Farajun, "The Jewish Tent"

This week's Torah portion presents us with one of the most dramatic events in the entire Tanach – the Binding of Yitzchak.

The most common approach is to view this event through the character of Avraham, and to emphasize his readiness to give up his unique and favorite son in response to a command by the Holy One, Blessed be He. However, it goes without saying that there is another character involved in this event. It is Yitzchak, who was put onto the altar.

What effect did the altar have on Yitzchak, was he the same person when he descended Mount Moriah as when he went up the mountain?

During the ascent, the Torah stresses the unity and the partnership between father and son, as is seen in the details of their conversation. This includes a clear hint of the future events: "G-d will find Himself a sheep for the Olah Sacrifice... My son" [Bereishit 22:8], but it still emphasizes that "they both went together" [ibid].

Based on The Vision

Taking the above considerations into account, it seems quite remarkable that this is the last time that Avraham and Yitzchak appear together in the Torah, in spite of the many significant events in which they participated, (such as the burial of Sarah and the happiness at Yitzchak's wedding). Even at the descent from Mount Moriah right after the blessing of the angel, only Avraham and his servants are mentioned but not Yitzchak. Perhaps in one sense of the word, Yitzchak never descended from the Temple Mount, for the rest of his life. The Midrash links his subsequent "weak eyes" to the events of the Binding: "'And his eyes were weak at seeing' [Bereishit 27:1] – this was a consequence of the unique visionary event. When Avraham bound Yitzhak on the altar, he looked high at the heavens and gazed on the Shechina." [Bereishit Rabba Toldot 65:10]. It was as if the world became darker for Yitzchak because he was looking at a higher world. For normal people a new ability was created, to see holy "clouds tied above the mountain" through their human eyes. But for Yitzchak the situation was the reverse – his eyes were those of an angel, and this world became cloudy and merely provided a background.

Yitzchak never left the mountain, his vision became heavenly. The Binding had a strong effect on his soul.

The Archetype of Coping

We will return to this world, to our reality, and we will try to build up a way to cope with an event involving trauma/crisis, based on the Binding, which we can view as the ultimate example of how a Jew should relate to extreme events that take place in his life. 5 Many children and youths experience events which are stormy and which rock the foundations of their worlds. In some of these cases, the events are very difficult, such as traffic accidents, acts of terrorism, the loss of a loved one, and more. In today's world, with its atmosphere of sensitivity to emotions, there is also a large increase in post-traumatic reactions even in cases which in the eyes of other people do not seem very important. Parents may be forced to cope with post-traumatic behavior by their children without understanding how an event that seems trivial to them caused the children to react in such a harsh way.

In general, we can state that trauma causes a shock in the brain, which then has trouble in "digesting" properly the harsh results felt by the one who was hurt. As a result, images and memories flood the conscious awareness of the person, making it hard for him or her to behave properly within our society. And the entire sense of proportion is thrown off. An excellent student can suddenly find that the subjects that he or she studies have lost all meaning, and a socially integrated child might suddenly become silent and introverted. And a huge effort is needed to cope with the new situation.

Such events can also have an effect on the balance in a typical family. This might include outbursts of uncontrollable crying or anger which leave the parents bewildered, paying more attention to one child as opposed to another sibling, and repeated efforts to put the puzzle of the home back together, hopefully in the same form as it was before.

How can we rid ourselves of the past and put our lives back together?

The answer is that we must teach our bodies to react differently to trauma. This can include slowly returning to the event which caused it, or perhaps creating a different meaning for the traumatic event. (Since we are not experienced in such matters, we will not discuss the EMDR therapy based on eye movements and other alternative treatments, some of which are respected in their own right.)

As believers (and children of believers), we are aware that any "waves" that swamp us and any crisis can be attributed to us alone, and they do not imply that G-d has forsaken us. Rather, they give us a new mission in life, which we did not choose. As soon as a youth begins to accept that the crisis can be viewed as a Divine test, his or her soul can move on from obsessive memories of the past trauma to silent anticipation and building up the future. "I will pray to G-d, for I will yet give Him my thanks."

A FAMILY NAMED "YISRAELI" "And you will See... And you will Remember..." - by Rabbi Yikhat Rozen, Director of the Or Etzion Institute – Publishing Torah Books of Quality

Uri's Story

It was a very hot day. I was all wet and sweaty. Suddenly, I saw that I was almost late for Mincha, and I had to run all the way to the synagogue. Of course after running I was even wetter than before. I stood praying, and waved around the strings of my tzitzit again and again in order to cool myself down a bit. I must admit that at that moment I would have taken the tztitzit off, just to get rid of yet one more layer of clothing...

An elderly man, one of the regulars at the synagogue, was standing near me. His name was Shmuel. After the prayers, we both sat down on a bench, and I continued waving the tzitzit around nervously. Shmuel turned to me, and he asked, "Do you have a hard time with the tzitzit on such a hot day?"

6 I was surprised by the question, and I nodded my head. "Well, just listen, and I will tell you about the mitzva of tzitzit." And I listened to what Shmuel wanted to tell me.

* * * * * *

I never was very careful in performing all the details of the mitzvot, and I did not like to study either. I was a child of elderly parents in a home with difficult financial problems, and nobody paid very much attention to what I did. Every afternoon I simply wandered around the streets. However, my parents wanted me to have a religious education, and therefore they sent me to the "Tachkemoni" School, the only religious school in the area at the time.

My father, of blessed memory, insisted on two things: that I had to wear tzitzit every day, and that I would read the Torah after I reached bar mitzva age from the Torah scroll that he had donated in memory of my brother-in-law, Dov Singer, who fell in the War in Independence.

One day, near the end of the eighth grade, we finished our physical exercise training, and we were returning to our regular classroom. The assistant principal, Y. Ilan, was waiting for us, before the start of the next lesson.

And then the assistant principal asked Roni, who was considered the best student in the class, "Where are your tzitzit?"

Roni was quiet for a moment, and then he said, "I don't have any tzitzit. Nobody here is wearing tzitzit. Nobody here is really religious at all."

The assistant principle choked up and went completely white. Evidently he was startled by the thought: here was a class of thirty students, and not one of them was wearing tzitzit! Have eight full years of education been a complete waste?

I hesitated to tell him that I was wearing tzitzit after all. Why should I want all the other children to laugh at me? But then, suddenly, my voice could be heard in the room: "I am wearing tzitzit!"

Roni started to laugh. "No, you're not! Show us!" I was not happy about it, but I pulled my shirt up and showed the tzitzit to everybody all around.

"Very good," the assistant principal said. "I see that somebody is wearing tzitzit, and that is exactly what every Jew should do." He said to me, "Shmuel, I want to talk to you after class. Please come to the principal's office to see me."

When I went to see him, Ilan asked me, "Shmuel, have you signed up for high school?"

"My marks are not very good. In math I barely got a passing grade, and the same is true for other subjects too. No school is willing to accept me. But that's okay, I will help my father in his store."

At the time not everybody studied in high school. Only the best students went on to study after grade school, and I didn't think that I was one of those. But Ilan did not agree with me. "No, Shmuel, I think you are wrong. Register in Bilu High School, I will give you a letter of recommendation."

I don't know exactly what Ilan wrote in the letter, but when the principal of the Bilu school read it, he immediately enrolled me.

Well, how could I let myself be a disappointment to the kind assistant principal? No way! During summer vacation, I sat down with my math, and I managed to close large gaps in my understanding. In the end I was one of the 7 best pupils in high school and later on in the university. My memory improved as I went on reading the weekly Torah portion every week, and in the end I was an excellent student.

I have no way of knowing how my life would have turned out if not for that talk with the assistant principal and the way he encouraged me to go on studying. But I do know one thing. All that happened can be credited to the tzitzit, about which we have been taught, "And you will see them... and you will remember" [Bamidbar 15:39]. I have already received my reward in this world for doing this small mitzva of putting on tzitzit. I left behind a life "on the street," I had the privilege of advancing in my studies and in my profession. And the main thing is that I had the privilege of continuing along the path of Jewish tradition, together with my sons, daughters, and grandchildren, who, together with me, are deeply committed to the Torah and the mitzvot.

That original pair of tzitzit does not exist anymore, but still today – more than fifty years after all that I told you happened – I remember them every morning.

* * * * * *

Shmuel finished his story. The wet tzitzit was still clinging to my body, but I felt that I was surrounded by a feeling of warmth and love...

(Based on the story of Shmuel Lobowitz. With thanks to his granddaughter Edna Porat-Lobowitz, Beerot Yitzchak.)

(Note: The stories of the "Yisraeli" family are based on true events or on stories that could have been true.) Reactions and suggestions for stories: [email protected]

RESPONSA FOR OUR TIMES Using a "Shabbat Pen" on Shabbat - by Rabbi Re'eim Hacohen, Rosh Yeshiva and Chief Rabbi, Otniel

Question: When there is a need to write on Shabbat because of a mortal danger, is it better to write on a computer or to use a "Shabbat pen"?

Answer:

The Self-Erasing Shabbat Pen

First we will describe how a "Shabbat Pen" works. The principle is that the writing automatically fades away after a few days. It will be necessary for us to determine the minimum time that writing continues to exist for the person who did the writing to become liable for violating Shabbat. This is because if the minimum time is very short, the use of such a pen would be a Torah violation.

It is written in the Mishna, "One who writes on his own flesh... is guilty. One who writes with a beverage, fruit juice, dust from the roads, dust as used by scribes, and anything that is not permanent – has not broken the law." [Shabbat 12:5] The Tosefta adds that the same rule applies if the surface on which the writing appears will not last for a very long time. However, the fact that one who writes on his own body is guilty shows that the fact that the writing fades must be inherent in the process itself and not due to extraneous factors such as body heat, washing, or sweat. This is also implied by the Rambam (Hilchot Shabbat 11:16).

The Minimum for the Violation of Building

8 What is the minimum time that writing must exist for the act of writing to be a Shabbat violation? With respect to a different labor, building, the Mishna teaches us, "This is the general principle: As long as the work is performed and the product continues to exist through Shabbat, he is guilty" [Shabbat 12:1]. The Rambam uses this minimum limit as a criterion for the violation of painting (9:13). On the other hand, both Rashi and the RAN did not see this as a valid definition for the length of time that the result of the labor must continue to exist. The Ritva brings another possibility, "even if the labor is meant only for a short time and is not expected to last more than that day, as is written in the Talmud Yerushalmi – building for just an hour is still construction." Thus, in order to be guilty of a violation, the result must remain standing for a full day. This is also written by the GRA in Shenot Eliyahu and by the Chafetz Chaim in Shaar Tzion. If this is also the proper limit for the labor of writing, the use of a Shabbat Pen will indeed be a Torah violation, since the writing lasts for more than one day.

However, even if it is assumed that there is a minimum time limit for how long the result of the labor must last, it is not definite that what is true for construction is true also for writing. The Chafetz Chaim did consider the two labors as equivalent and considers one guilty if the writing lasts for a day or more. But there are doubts if the Rambam agreed with this with respect to building. And even if he did, it is not certain that he applied the same criterion to writing.

Minchat Yitzchak accepts the opinion of the Chafetz Chaim (7:13), and he brings several proofs with respect to the limits of writing. For example, he quotes Rabbi Meir Dan Polatchi in his book Ner Mitzva (Labors, Shabbat 21), who concludes from the Minchat Chinuch that "something that lasts only during that Shabbat is valid for the violation of writing." This may not be right, because the Minchat Chinuch is writing about a parchment that is found in a city to be destroyed because of widespread idol worship – it will be destroyed right after Shabbat not because of its intrinsic properties but because of human action, in destroying the city. As we noted above, this definition is not relevant for defining whether the writing is permanent or not.

Minchat Yitzchak brings another proof from the Tosefta, that one is guilty if he writes on a surface of "congealed blood or milk" [11:8]. But clearly writing that is done on congealed liquid will not last for a very long time, and evidently this short time is enough for a violation to take place. However, this proof too is invalid since the Tosefta implies that the congealed liquid is not the writing surface but is used for the writing itself, as noted by Chasdei David and as was quoted by Rabbi Mordechai Eliyahu in Techumin, Volume 11, page 108. So this does not prove that the violation of writing includes material that will last only for a short time.

As opposed to the Minchat Yitzchak, Rabbi Shlomo Zalman Auerbach in Minchat Shlomo disagrees (volume 1, 91). He feels that writing must last for a longer time to be included in the Torah definition of the violation. He proves this from Chidushei Harashba, who writes, "the material must exist for a short time, including when people write down things that are not meant to last forever but rather for a short time, such as notes for memory and similar items" [115:2]. That is, the minimum time is the time that a person expects when he jots something down on a pad, which should certainly last for more than one day. This is also quoted in Biur Halacha (340:4), who also quotes Nishmat Adam (rule 24): "Writing is not done unless it is meant to last for a long time." Rabbi Auerbach also claimed that all the examples brought in the Mishna and the Tosefta as nonpermanent writing do last for more than one day. Rabbi Mordechai Eliyahu agreed with this ruling.

A Shabbat Pen as Opposed to a Computer

9 Since writing is inherently meant to last for a substantial time, we can definitely rule that writing with a Shabbat Pen does not violate Torah law. About twenty-four years ago, I spoke to Rabbi Auerbach and he insisted that writing with such a pen is not labor prohibited by Torah law, explicitly disagreeing with Minchat Yitzchak.

With respect to writing in a computer – For several years I have been wondering if a method of writing that is so common throughout the world and is in use in all computer data bases should not be considered as a Torah violation of writing. This matter should be the subject of long and detailed discussions. Therefore, it is clear that a Shabbat Pen should be the preferred way of writing as opposed to the use of a computer, whenever this is possible.

SOMETHING ABOUT BOOKS The Gaon who was not a "Genius" - by Rabbi Yoseph Leichter, The National Library of Israel, Jerusalem

Rav Achai of Shabcha – Babylon, 4440, to Eretz Yisrael, 4512 (680-752).

During the era of the Geonim, the title "Gaon" was a short version of the full title, "Head of Yeshivat Gaon Yaacov." The yeshivot in Eretz Yisrael and in Babylon were the centers of learning Torah and of spreading it to the general public. They maintained the traditions of study and history from the days of the Amora'im. The yeshiva in Eretz Yisrael viewed itself as a direct continuation of the leadership (the Nesi'ut) from the days of Hillel the Elder. The Sura Yeshiva in Babylon was founded by Rav, the first of the Amora'im. His colleague Shmuel founded a yeshiva in his city Nehardai'a. When Nehardai'a was destroyed, the yeshiva moved to Pompedita. From then on, the concept of "two yeshivot" refers to Sura and Pompedita. They kept their names and their status even when they left their initial sites and moved to the new and larger center that was established in Baghdad.

"Rosh Hagola" Appoints the "Geonim"

In addition to the yeshivot, which provided spiritual leadership, there was also the "Rosh Hagola" – the head of the exile. According to tradition, this was a man who was a direct descendent of King David. He was recognized by the government authorities as the representative for Jewish interests. As part of his job, he was responsible for the collection of taxes and for the observance of the Torah and the mitzvot throughout the land of Babylon and its neighborhoods. Rosh Hagola would also appoint judges in the various communities. The judges were involved in ruling on cases between one man and another, marriage and divorce, and the orderly flow of financial documents, and they were in charge of a system to verify the existing weights and measures. Every judge had scribes who assisted in the work.

As time passed, when the yeshivot gained in stature, they reached a state where they too appointed judges in the various areas. In the areas of Babylon and its neighborhoods a system of "authorities" developed, which apportioned the authority. There were the Rosh Hagola, the Yeshiva of Sura, and the Yeshiva of Pompadita. Each authority was in charge in its own jurisdiction, just as the Gaon of Eretz Yisrael was in charge of the land and the areas close to it. In any case, the Rosh Hagola had great influence over the appointment of the Geonim as heads of the yeshivot.

In a letter, Rav Sharira Gaon writes: "After him Rav Natroi was appointed... And in his day Rav Acha from Shabcha ascended to Eretz Yisrael, since Rav Natroi used to study from him and serve him. And when he was appointed a Gaon, Rav Acha ascended to Eretz Yisrael."

The following was written by the first Raavad (Rabbi Avraham Ben Daud – 4870-4940, 1110-1180): 10 "Rav Acha from Shibcha was a very wise man who replied to responsa about every mitzva written in the Torah. We have his book to this very day. I checked and studied all those who followed him, and up to now not a single mistake was found in his words. However, Rav Acha was not given formal Semichah as a Gaon because of the attitude of the Rosh Hagola in that generation (Shlomo Bar Chasdai), who hated him. He did give Semichah to Rav Acha's servant, Rav Netorai. Therefore, Rav Acha became very angry and went from Babylon to Eretz Yisrael, where he passed away."

Even though Rav Achai was not given the formal title, he is known as Rav Achai Gaon.

Sermons and Practical Halacha

The first book that was written after the Talmud was finished is called "She'iltot," and it is known for its author, Rav Achai. The She'iltot includes sermons about the weekly Torah portion. There are three or four sermons for each portion which are usually weakly connected to the Torah portion. For example, for the portion of Vayeira, the first sermon deals with the laws of circumcision, in the wake of the circumcision of Yitzchak. The second sermon deals with the laws of charity and greeting guests. The author expands on what is written in the Haftara about the cries of one of the wives of the prophets to Elisha, asking that he provide for her. The other sermons involve the prohibition for a woman who is divorced or widowed to marry for three months, so that any child that is born will be clearly ascribed to the correct husband, and with the prohibition against a man marrying a woman who is nursing a child that is not his. The link to the Torah portion is through the verse, "For through Yitzchak I will give you offspring" [Bereishit 21:12].

Each "She'ilta" includes four sections. The first is an introduction to the relevant mitzva. Then a question is asked, starting with the words, "But this requires further study," and then a sermon which includes quotes from the Aggada whose purpose is to keep the listeners' interest high. And this is followed by the fourth section, the halachic conclusions.

The Meiri writes the following in his introduction to Beit Habechira on the tractate of Avot:

"We have received a clear tradition about Rav Acha. It is said that he had a son who was not interested in study at all, and he wrote the She'iltot for him, so that every Shabbat when the portion is read he would be able to teach him known laws from the Talmud."

This book was printed many times throughout the generations. In recent times the interest in the book grew, especially as a result of the commentary Haamek She'aila which was written by the Natziv (Rabbi Naftali Tzvi Yehuda Berlin, 5777-5653, 1816-1893), who was the Rosh Yeshiva of Volozhin.

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HOLY AND SECULAR Sergeant Rishonsky - by Rabbi Amichai Gordin, Yeshivat Har Etzion

It was after the end of Shabbat for the Torah portion of Lech Lecha. The quiet in the guard post of the yeshiva and in the coastal plain that was spread out before me had the effect that was to be expected. Alone in the post, I sang the songs that we were used to singing at the Seudah Shelishit, right before the end of Shabbat. The tunes raised me to greater and greater heights, but they had no effect on an evil man who took a pistol that night and murdered the Prime Minister.

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The lessons to be learned from the event could not be held back for even a brief moment. The months after the murder were filled with lessons and conclusions in the wake of the murder, and about the self-reckoning that was needed as a result. The number of reckonings that were proposed was enough to build a supercomputer as big as the moon.

Today, after almost twenty years, very little is left of all the thoughts, the slander, and the accusations. The only meaningful lessons that remain in the end are those that were turned inwards. Only self-reckoning that people did with themselves has remained real. Everything else has been thrown into the dustbin by the spirit of history.

The events of the past few weeks have caused me to think again about my personal conclusions, those lessons that I learned from the events of that time.

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Story Number 1: A group of young men with the appearance of religious Jews waits for a senior minister outside of the hall where he is appearing. When he finishes his talk and leaves, he is surrounded by the group, who attack him with harsh words. Among all the epithets that were hurled at him, it was hard to miss the cry, "Traitor!"

Story Number 2 (one week later): During a mass funeral, a group of young men with the appearance of Chareidim attacks a minister and a deputy minister, causing them physical harm by pushing them and kicking them.

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These incidents are serious, very serious indeed. One is allowed to object, one is allowed to demonstrate, one is allowed to make serious accusations. But one is never allowed to actually cause harm – neither orally nor physically.

It is necessary to protest these dastardly actions, not because they might lead to worse actions. These actions are bad enough in themselves. Even if they do not lead down a slippery slope to more serious offenses, they must be fought as hard as possible. Let no such actions take place within our sector.

We must protest against these actions for our own good. For our good, and not because of anybody else. We must protest because we must always remain good people. Because our community must remain pure. We must protest because one who does not protest becomes a partner in the deeds.

The secular press, which is hypocritical and sanctimonious, was not very impressed by the above stories. I believe that if the senior minister who was attacked with cries of "Traitor!" had not been wearing a kippa, the main news broadcasts would have been full of reports of incitement, without any pause. I believe that if the gang had kicked a minister who does not have the title of "rabbi" we would have been seen endless numbers of editorials in Haaretz bewailing the death of democracy.

In a way, it is good that the "decent" and consistent press is silent. It is good that the knights of democracy and tolerance are in the midst of their season of hibernation. Their silence gives us the opportunity to fight this phenomenon only because of our own selves and because of our own values.

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12 When a kindergarten teacher was attacked recently by some parents, the teachers' union called a strike of all kindergartens in the county for one hour. When a physician is attacked every few months by a patient, the medical staff organizes protest meetings in the hospitals. The teachers' union and the medical union do not expect that the hooligans who attacked them will be impressed by their demonstrations. What the unions realize is that they are obligated to protest. The protest is important even if their cry is not directly heard.

The hooligans who called a government minister a traitor and the ones who kicked and harmed Jews in the middle of the funeral of a great man of our generation must be made to understand that the society around them totally rejects such ugly actions. They must be treated to an attitude of rejection and revulsion because of what they did.

There is no reason why the yeshivot should not call a halt to study in protest over the harm to the deputy minister of religions. Violence against doctors is forbidden, it is prohibited against kindergarten teachers, and it is also wrong to do this against politicians.

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Let us return to the dark days of the past. I am sure that even if we had protested against the cries of traitor and against the comparison between Yitzchak Rabin and Hitler, the murder of the Prime Minister would not have been prevented. I am also convinced that such a protest would not have prevented the "decent" press from attacking and accusing religious Zionism for the murder.

But I am sure that we should have protested. Not for Rabin, and not for the hypocritical press. We should have protested for ourselves. We should have protested because such acts are wrong. We should have protested because we want to raise a kingdom of priests and a holy nation here. And a kingdom of priests acts differently.

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INSIGHTS FOR THE SHABBAT TABLE The Art of Listening - by Bar-on Dasberg

"Whatever Sarah tells you to do, listen to her voice" [Bereishit 21:12]. What is the meaning of this wording? Is Avraham required to obey everything Sarah tells him, and not only with respect to sending Hagar away?

The previous verse is, "The matter appeared very bad in the eyes of Avraham, because of his son" [21:11]. G-d is telling Avraham not to pay attention just to what he sees with his eyes and to the contents of Sarah's message, but rather, "listen to her voice." Listen to her tone when she speaks.

Usually the phrase in the Torah to "listen to a voice" is referring to the voice of G-d. But when it refers to listening to a human being, we can think of the tone of the statement and whether it influences the listener or not. An example is the worried voice of Rivka when she tells Yaacov, "And now, my son, listen to my voice" [Breishit 27:8]. Moshe, with a speech impediment, was worried when he said, "They will not believe me, and they will not listen to my voice" [Shemot 4:1]. Yitro talks with determination, when he tells Moshe, "Listen to my voice, I will give you advice" [18:19]. And there are the parents who plead with their rebellious son, but "he does not listen to our voice" [Devarim 21:20].

To listen to the tone and the context of something that is said allows us to understand the background emotions. This in-depth understanding can help to

13 establish better communications and lead to better solutions for the inter- personal conflicts that surround us.

(With thanks to my wife, Galia Dasberg)

RIDDLE OF THE WEEK by Yoav Shlossberg, Director of "Quiz and Experience"

Vayeira Find what people in this week's Torah portion have in common with others in different parts of the Tanach: (1) Something that is said only to Avraham and Gidon. (2) An expression that is used to give news to Sarah and the Shunami woman. (3) Lot and Gidon. (4) A famous phrase that Avraham and Iyov have in common.

The answer for the portion of Lech Lecha: The city is Dan. Explanation: Dan is mentioned twice in the Torah: The first time is in Lech Lecha when Avraham chased after the four kings – "And Avram heard that his brother was captured, and he prepared his followers, those born in his home, three hundred and eighteen, and he chased them to Dan" [Bereishit 14:14]. And G-d showed Moshe the entire land, until Dan – "And Moshe rose up from the Plains of Moav to Mount Nevo, the peak of the cliff before Jericho, and G-d showed him the entire land – from the Gilad to Dan" [Devarim 34:1].

Note: In terms of the geography, it is hard to see how Moshe was able to see the entire land from Mount Nevo. When I was on a trip to Jordan, I saw that it is impossible to see all the places mentioned in the above verse from Mount Nevo. Various attempts have been made to address this problem, but we will not go into this here.

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Chanukah is coming. Order your quiz for a Chanukah party! To order: www.hidonim.org e-mail: [email protected]

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * SHABBAT-ZOMET is an extract from SHABBAT-B'SHABBATO, a weekly bulletin distributed free of charge in hundreds of synagogues in Israel. It is published by the Zomet Institute of Alon Shevut, Israel, under the auspices of the National Religious Party. Translated by: Moshe Goldberg To subscribe: http://www.zomet.org.il/eng/?pg=subscribe&CategoryID=165 Visit the Zomet Institute web site: http://www.zomet.org.il Contact Zomet with comments about this bulletin or questions on the link between modern technology and halacha at: [email protected] Or: Phone: +972-2-9931442; FAX: +972-2-9931889 (Attention: Dan Marans) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *