igie zyxt zay e"dl

oze 843 dkxal xhne lh Jan. 9•10, '09 • h"qyz zah c"i This is the 103rd day (of 354), 15th Shabbat (of 50) of 5769 ...d¨g¨l§v©d§e d¨k¨x§A g©l§W¦i§e ...Epi¥l¨I©g z¤` li¦S©i§e xFnW¦ § i d"awd HaShem Ish Milchama... G•d is Master of war, HaShem is His name (Sh'mot 15:3). With these words (and others), the people of described G•d in their (our) Song of the Sea, in acknowledging Him for what He did for the people • Splitting the Sea, providing for us, drowning the Egyptians, saving Bnei Yisrael. Earlier (14:13•14), Moshe said to the people: Do not fear! Stand fast and see the salvation of G•d that He will perform for you today... G•d shall make war for you, and you shall remain silent. On the occasion of the first battle that the not•yet nation of Israel was about to face, G•d assured them that He would fight for them and they needed only to stand back and watch. Ibn Ezra • Correct for TT 843 Rabbeinu Tam (J'm) • 6:10pm explains that having been so recently 4:17 Yerushalayim 5:33pm slaves in for many generations, 4:35 S'derot 5:36pm the people would not have been able 4:33 Gush Etzion 5:34pm 4:33 Raanana 5:34pm to fight at all. Not against their former 4:33 Beit Shemesh 5:34pm masters. G•d did our fighting for us • 4:33 Rehovot 5:35pm that first time. 4:32 Netanya 5:34pm After that time, however, our battles 4:33 Be'er Sheva 5:36pm were to be a combined effort • so to 4:33 Modi'in 5:34pm speak • between partners. 4:17 Petach Tikva 5:34pm 4:17 Maale Adumim 5:33pm cont. p.10 4:32 Ginot Shomron 5:33pm 4:31 Gush 5:32pm Shabbat 3:15pm (Mincha 4:15) 4:33 K4 & Hevron 5:34pm Dr. Moshe (Murray) Kuhr 4:32 Giv'at Ze'ev 5:33pm 4:34 Yad Binyamin 5:35pm in the Wolinetz Family Shul 4:35 Ashkelon 5:36pm 4:18 Tzfat 5:30pm OHEL SHMUEL

Tel: (02) 999•8440 US toll free: 1866•376•6716 [email protected] www.traveldealisrael.com Ranges are 10 days, WED•FRI 11•20 Tevet (January 7•16) Earliest Talit & T'filin 5:46•5:46am E+M»R+S Sunrise 6:41•6:40am Sof Z'man K' Sh'ma 9:12•9:14am i i i OT i i (Magen Avraham: 8:25•8:27am) ii Sof Z'man T'fila 10:03•10:05am (Magen Avraham: 9:32•9:34am) i i Chatzot 11:45½•11:49am (halachic noon) Mincha Gedola 12:16•12:19pm (earliest Mincha) Plag Mincha 3:47•3:54pm Sunset 4:55•5:03pm (based on sea level: 4:50•4:58pm) Word of the Month Last opportunity for Kiddush L'vana this month is Motza"Sh, Jan. 10. Even though Motza"Sh is a preferred night for KL, one should not wait cont. p.3

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Lead Tidbit cont. from page 1 (above) The partners, of course, are G•d and the people of Israel. The proportion of participation in various battles that we've had throughout Jewish history changes from battle to battle. R' Menachem Leibtag in an MP3 shiur on the book of Yehoshua (part of the OU's Nach Yomi series) makes the following point: It seems that Yehoshua had a certain strategy and plan for conquering Yericho. G•d had a different idea, and transmitted such to Yehoshua in a prophecy. G•d's share of that particular battle was greater than Yehoshua might have originally planned. And so it goes throughout Jewish History. G•d sometimes hides His involvement so that a victory looks to some people as a total human effort. But it never is all us. G•d is always supervising and actively participating when He chooses. We don't always see it. Some people choose not to see it at all. Some people might go the other way and ignore the share of a battle and victory that is human. That would be a big mistake too. Someone who doesn't see G•d's involvement in what goes on in this world is blind, in the saddest meaning of the word. Someone who doesn't see the value of human hishtadlus (effort) is equally blind. A complication in the picture being painted here is the loss of prophecy. When we had it, a prophet spoke in G•d's name and gave us specific instructions. It was then up to us to believe the prophet and carry out the instructions. But when we are not blessed with prophets and their prophecies, things are a bit more obscure. Decisions to begin an air assault on Gaza or not needed to be made • not quite on our own; never on our own • by political and military leaders of our country. To send in troops or not and how deeply to involve and penetrate • human decisions. We hope and pray that those making the decisions are guided by true wisdom and that our actions will not be misshapen by the wrong kind of input. AND, most certainly, we must recognize that no matter what we as humans do, we will meet with success only with G•d's Will and with G•d's help. May we all • especially the leaders of the country and the IDF forces • be blessed by G•d with total success. More on next page z 3 T Not only do we have a partnership between G•d and His People in everything that we do, but we have an additional partnership within the Jewish People, with different tasks for different individuals. We pray to G•d for the success of the IDF and the protection of our soldiers and citizens from injury and death. As "normal" as it seems to be to expect to pay a price in casualties • it isn't a required given. Remember the joy and thankfulness of the officers of the army that fought against Midyan (as recorded in the book of Bamidbar) when they counted their forces and determined that not one was last. A miracle to be sure, but we can ask this too of G•d. And the rest of us need to pray, and learn Torah, and do mitzvot, and perform acts of genuine chessed... and become better people and better Jews, a better society and a better Klal Yisrael. On the first page of this PDF file is a prayer composed by HaRav Shmuel Eliyahu. He adds that the prayer can be said at all times, especially when we open the Aron in shul and as an insertion in Sh'ma Koleinu in the Amida. Additionally, these chapters (and others) of T'hilim can be said • individually or in groups: 20, 120, 121, 125, 130. Maybe it goes without saying • but maybe not • that all of the above is more a stream of consciousness rather than a definitive analysis of the "situation". Hopefully, the ideas herein expressed will be helpful and constructive, b'ezrat HaShem.

WORD of the MONTH from p.2 A weekly TT feature to help clarify practical and conceptual aspects of the Jewish Calendar, thereby enhancing our appreciation of G•d's gift to us of HaChodesh HaZeh Lachem... for Motza'ei Shabbat when it is later than the 10th of the (Jewish) month • how much more so when Motza"Sh is the last op. Keep in mind that Minhag Yerushalayim (based on the opinions of the GR"A) is never to push off KL (except if the first op is Friday night • but that's another issue). Other opinions seem to favor waiting for Motza"Sh if it is in the earlier part of the KL range. Still others suggest waiting for Motza"Sh during the summertime when there is little chance of getting clouded out of KL, but in the winter they will take an earlier opportunity of a clear night and not take a chance on waiting for Motza'ei Shabbat.

z 4 T Yosef that he (Yaakov) should not Vaychi STATS be buried in Egypt but rather in Me'arat HaMachpeila. Yosef agrees; 12th of 54 sedras; 12 of 12 in B'reishit Yaakov asks Yosef to swear to it. Written on 148.33 lines in a Torah, ranks 45 SDT:: Why would Yaakov insist that 12 parshiot, 7 open and 5 closed Yosef swear • didn't he trust him? Among other reasons, the oath might prove In addition, the first part of the sedra is the end of necessary in obtaining permission from the previous parsha from . Vaychi is the Par'o for the funeral. Even if Par'o would only sedra that does not begin at a parsha break. have been inclined to say "no", he would respect an oath. This, according to 85 p'sukim • ranks 44th (12th in B'reishit) , because Yosef had sworn not to 1158 words • ranks 44th (12th in B'reishit) divulge a particular secret about Par'o (that he, Yosef, knew more languages than 4448 letters • ranks 43rd (12th in B'reishit) Par'o). Par'o could not say to Yosef, "I don't care what promises you made", etc. There are commentaries who suggest MITZVOT another possible reason for making Yosef None of the 613 mitzvot are found in Vaychi swear • Yosef might be upset about his mother's not having being buried in the "proper" place, and he might not be Aliya•by•Aliya favorable to his father's request. SDT:: Yaakov asks Yosef for Chesed Sedra Summary v'Emet, True Kindness. It is considered that tending to the burial of the dead is the [P> X:Y (Z)] and [S> X:Y (Z)] indicate start purest form of kindness, because, among of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of theother reasons, it is the one situation in parsha; (Z) is the number of p'sukim in thewhich the recipient of your kindness cannot parsha. repay the favor himself. It is an act of kindness without recompense. However, commentators question this idea in Yosef's Kohen • First Aliya • case. We are taught that Yosef merited having his remains taken out of Egypt as a 13 p'sukim • 47:28•48:9 reward for his attention to Yaakov's [47:28 (4) part of the parsha at the wishes. How can we refer to what he did end of Vayigash] The sedra begins for his father as Chesed shel Emet? One with Yaakov at age 147, havinganswer is that Yosef received reward in been in Mitzrayim for 17 years.kind only by being taken out of Egypt and buried in the . His body spent (Remember that Yosef was 17 a long time in Egypt. His act of True when the trouble started. Interest• Kindness to his father was that Yaakov's ing, no?) The Torah tells us thatbody did not spend even a moment buried Yaakov is near death and Yosef is in Egypt. For this, Yosef was not paid back called to his bedside. Yaakov asks in kind; his action on behalf of Yaakov's z 5 T funeral arrangements was indeed Chesed Yaakov is giving to "his heart's & Emet. first•born", the elder of his beloved Another understanding of the concept ofRachel's sons.) Then Yaakov takes CHESED SHEL EMET is that when onenotice of the boys and asks Yosef does a favor for a living person, one never to present them so that he can knows if things will actually turn out allbless them. right. It might look like a good thing to do, but things can turn out "don't do me any favors". An act of kindness to the dead is • Second Aliya • an unquestioned act of Chesed. 7 p'sukim • 48:10•16 [P> 48:1 (22)] Sometime later, Yosef is informed (by Efrayim who Yaakov's eyesight fails him in his regularly ministers to and learnsold age (as did Yitzchak's) and Torah with Yaakov) that Yaakov is Yosef brings his sons and moves sick ("at death's door"). Yosefthem towards Yaakov, who kisses brings his two sons with him toand hugs them. Yosef then takes Yaakov (so that they can receivehis sons off of Yaakov's lap, so that his ). Yaakov is strength•he can present them formally to ened by the news of Yosef'sYaakov, for their brachot. After impending visit (Thus is the power bowing before Yaakov, Yosef of Bikur Cholim). carefully and formally presents his sons to Yaakov with Menashe on SDT:: As to who told Yosef that histhe left and Efrayim on the right so father was sick, it is who brings the that Yaakov's hands will rest on the opinion that it was Efrayim, who tended to appropriate heads for the . Yaakov's needs in Goshen while Yosef was Yaakov switches his hands, resting in Egypt proper. The Midrash says that it his right on Efrayim's head and his was A•s'nat, Yosef's wife, who told him. left on Menashe's. Then Yaakov Speaking of A•s'nat... The Midrash says blesses Yosef by blessing his that she was Dina's daughter, who was(Yosef's) children with the famous raised by Potifar in Egypt. The MidrashHAMAL'ACH HA'GO'EL OTI... also says that when Potifar's wife accused Yaakov's reference to fish in his Yosef of improper advances, it was A•s'nat bracha for Efrayim and Menashe who privately told Potifar the truth, thus (and all Jewish children in perpetu• saving Yosef's life. ity) is explained on at least two Yaakov tells Yosef of levels. G•d's Fish are prolific; Yaakov was promises to him and his descen•blessing his descendants that they dants and of 's death andshould become a large nation. It is burial. He then assures Yosef that also known that the EYIN HARA has his two sons, Efrayim no and hold over fish (which has Menashe, will be equal to Yaakov's something to do with their survival sons. (This in essence, is during the the MABUL without being taken into the Ark). And this too was double portion of inheritance that z 6 T part of his bracha. (The Yiddishcharacter of their children, so that name Fischel (fish) is often pairedthey will develop good MIDOT, with Efrayim; obviously, this bracha personality traits. is the source of that name•pair.) Perhaps Yaakov Avinu saw that his two grandsons possessed the qual• ities that "allowed" him to do what Shlishi • Third Aliya • he did. Two major personality traits 6 p'sukim • 48:17•22 that a person should strive for (and that parents shall try to help develop When Yosef realizes that Yaakov in their children) are: not being has switched hands (and has thus boastful when in a superior position "favored" Efrayim over the firstborn and not being resentful when in an Menashe) he gets (understandably) inferior position. Efrayim was des• very upset and tries to "correct" the tined to become greater than his positions of Yaakov's hands.older brother Menashe. These two Yaakov resists, explaining to Yosef brothers were such that Efrayim did not lord himself over Menashe, nor that he is fully aware of what he is was Menashe jealous of Efrayim's doing; and that Efrayim will indeed prominence. What greater blessing surpass hisbrother in greatness. can a father give his sons than "May On this same day, Yaakov blesses G•d make you like Efrayim and them by saying that the traditional Menashe!" blessing for sons shall be: "May G•d Yaakov then tells Yosef that he is make you like Efrayim about and to die; that G•d will be with Menashe". the family•nation; that He will Think about this... Imagine the restore them to the Land of their panic that Yosef must have felt when ancestors; and that he (Yaakov) has he witnessed the potential of "family provided Yosef with an additional history repeating itself". How canportion of the Land. Yaakov do what he was doing when he was painfully aware of the consequences of favoring one sonR'vi'i • Fourth Aliya • and of the jealousy that it creates (can create). 17 p'sukim • 49:1•17 That's the point! It CAN create[P> 49:1 (4)] Yaakov gathers his jealousy, but it need not. It depends sons around him with intentions of upon the character of the peoplerevealing to them "the end of days" involved. A parent can "tiptoe"(knowing the future will ease the around just so long, making every• pain of the difficult times ahead) • thing equal and even, in the hopes but it is not to be! that jealousy will not emerge. But that kind of behavior just postpones SDT:: Rashi says that Yaakov wanted to the jealousy, it does not eliminate it. reveal the "KEITZ" (end of time), but was Parents have to help build not the allowed to do so by G•d. The original z 7 T prophecy concerning the exile in Egypt was The Baal HaTurim points out that the given to Avraham in the "Covenantinitials of GUR ARYEI YEHUDA • between the Pieces". There he was told that Gimel+Alef+Yud = 14, the numeric his descendants would be oppressed forvalue of . 400 years. In fact, the people were [P> 49:13 (1)] Zevulun is given enslaved for 210 years. (Actually, theythe blessing of prosperity... were in Egypt for 210 years; actual enslavement was significantly less.) The[P> 49:14 (2)] and Yissachar will additional 190 years is calculated from the carry the burden of Torah scholar• birth of Yitzchak • once Avraham had his ship. (The image of a donkey first descendant, the "clock of exile", so to indicates perseverance, strong will • speak, began ticking. qualities that are suitable for a Egyptian exile would have been morescholar.) tolerable, had our ancestors known about Together, these two tribes will this 190 year "grace period". This is theform a partnership that will be KEITZ (KUF (100) + TZADI (90) = 190) mutually beneficial. that Yaakov wanted to reveal to his sons. But this he was not permitted to reveal it. [S> 49:16 (3)] will be the judge (and upholder of the honor, (The blessings, often mixed with the one that will avenge Israel by fatherly criticism, combine to fighting the P'lishtim) of the people. become the brachot of the Tribes.) Rashi says that this is a prophecy Yaakov's words about Reuvenabout Shimshon, who was from the speak of his unrealized potential to . have been the leader and the This parsha and Aliya finish with the indiscretion that lost him famous the 3•word pasuk:To Your position of leader. salvation, I hope, HaShem. When [P> 49:5 (3)] Yaakov refers to the a person sneezes, he is supposed to violence of Shimon and Levi. He say LISHU'ATCHA KIVITI HASHEM. curses their anger • not them. This is based on the fact that prior to Yaakov Avinu, there was no sickness Important lesson for us all from this before one died. Rather, the soul point. Don't say to your son, "BADjust left the body as it had been BOY!" Say, "you did a bad thing". It breathed in, through the nostrils, might not seem to be so important, with a sneeze, so to speak. Yaakov but it is. Especially, because weacknowledged the "gift" of being sick don't say these kind of things once, before death, so that one can his but rather countless times overaffairs in order. A sneeze is no many years. longer a sign of death, but just a [P> 49:8 (5)] Yehuda receives the reminder of illness (sometimes a brightest words • he is promisedsymptom and sometimes just a the leadership and respect of hisreminder). This is why people say ASUTA or LIVRIYUT, or something brothers. like that, to a person who sneezes. z 8 T But the sneezer himself quotes the words of Yaakov Avinu. And evenShishi • Sixth Aliya • though people are more familiar with ASUTA (or whatever someone else27 p'sukim • 49:27•50:20 says when someone sneezes), it is[S> 49:27 (33)] Binyamin is closer to a requirement for blessed the with success (sometimes sneezer himself to say LISHU'ATCHA qualified). Rashi mentions prophe• KIVITI HASHEM. [Learned, a long time ago, cies of Shaul and Mordechai & from Rabbi Yehuda Leib Ginsberg, `"hily] Esther. These are Yaakov's words to his 12 Chamishi • Fifth Aliya • sons and he blessed them. 8 p'sukim • 49:19•26 Note that Reuven's bracha is in the same parsha as the "introduction" of [S> 49:19 (1)] will be blessed Yaakov's parting words to his with good fortune (this is Malbim's children. Binyamin's bracha is part of interpretation which is by far thethe parsha which concludes the most optimistic of the varioussedra, and the Book of B'reishit. understandings of the pasuk). Furthermore, some of the sons have their blessing in a parsha p'tucha [S> 49:20 (1)] 's blessing and some in s'tumot. These are just also seems to be that of prosperity observations; no suggestion as to (and/or eloquence). significance, if any, is implied. [S> 49:21 (1)] Naftali is likened to Commentaries point out that a swift deer (or spreading tree,Yaakov's words don't always seem according to other opinions) and is to be blessings • but they do blessed with eloquence (andcontain implied blessings and probably, prosperity). prophecies. [S> 49:22 (5)] Yosef's blessing is Yaakov tells his sons that he is extensive and shows Yaakov'sabout to die and wants to be buried special love for him. It is the bracha in Me'arat HaMachpeila. (He does of Avraham to Yitzchak and not of make them swear as Yosef did, Yitzchak to Yaakov that Yaakovsince they might not be in a gives to Yosef, son of Rachel. position to fulfill an oath.) A fruitful son is Yosef. Yaakov dies. The wording in the BEN PORAT = 732. Baal HaTurimTorah is indirect • the words death points out that this is the G'matriya or dying are not used • indicating of Efrayim and Menashe: 1+80+the special "quality of life" (strange 200+10+40 (Efrayim) + 6 (and) + 40+50+300+5 (Menashe) = 732 term to use here, but purposely chosen) even in the death of Yaakov Avinu.

z 9 T The Torah next tells of According the to Seder HaDorot preparation for burial. Yosef tellsHaKatzar, the brothers died over a Par'o of his oath and receivesperiod of 22 years, in this order: permission for the funeralYosef, Shimon, Yehuda, Reuven, procession to . The funeral Binyamin, Yissachar, Asher, Zevulun, and mourning for Yaakov Gad, is Dan, Naftali, Levi. elaborate and extensive. CHAZAK, CHAZAK, V'NITCHA• When they return to Egypt, theZAK after Sh'vi'i (or Acharon). brothers are filled with guilt feelings Chatzi Kaddish, then the final 4 and offer themselves to Yosef asp'sukim are repeated for the Maftir. slaves. Once again, Yosef assures the brothers that all that has happened is G•d's will and for the Haftara • 12 p'sukim • best. Melachim Alef 2:1•12 Yosef cries because the brothers are falsely accusing him of planning Short Haftara for a short sedra. Just to take revenge against them. as the sedra tells us of the father on his deathbed giving instructions Interesting (and sad) that part ofand blessings to his sons, and their original problem was basedrequesting an act of Chesed, so too upon false accusations by Yosefdo we find King David at death's against his brothers. door, instructing his son Shlomo concerning matters of Faith and Sh'VII • Seventh Aliya • State and Chesed. Rabbi Julian G. Jacobs z"l, in A 6 p'sukim • 50:21•26 Haftara Companion, makes the Yosef promises to support following his observation. In the sedra, brothers and families. Yosef lives to the term used for Yaakov's passing 110 (less than his brotherson •is "to sleep with his fathers", punishment for hearing his father rather than the simpler, "to die". So humiliated and not objecting • so too for David HaMelech in the say commentaries). Yosef hashaftara. In each case, the father had helped raise even his great•grand• a worthy son to continue in his children. He tells his brothers that ways, and this is a form of "living G•d will eventually take them out on" that results in the absence of of Egypt, restore them to Eretzthe verb, to die. Yisrael, and he asks them As to there are similarities between remember him and take the his sedra and its haftara, so are remains with them when theythere contrasts. Yaakov speaks to leave. Yosef (and the brothers)all his children, comforted by their dies; thus B'reishit, the book of the having been reunited and confident Avot & Imahot, ends. z 10 T in the fact that they all only will one of his sons and dies continue with the way of life ofknowing of the treachery of other Yaakov and Yitzchak and Avraham sons and people who he thought to before him. David is speaking to be friends.

THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean

Lesson #457 Robbery continued

If the victim of the robbery dies beforethe hands of the original owner so that the the robber has made restitution, robber the can in these situations say, "Take robber must return the object or its value your property, I did nothing to it." to the heirs of the victim. There can be a situation where the ruler Assume a situation where the robber is a robs the property from the robber. If the son of the victim, and the victim dies, the king is seizing property from all the robber is now an heir to the estate of the citizens, the robber may say to the owner: victim. If the robbed article is no longer your property was seized together with all in existence, the value of the robbedproperty and I am not responsible. If the article must be paid to the brothers of the ruler commands the robber to show him robber, and he also obtains his share ofall his property and he points out his the robbed object as an heir of the father. property and includes the stolen property If the robber has no other brothers and he among his properties and the king sizes is the sole heir of the father he may hand that piece, the robber is responsible to the over the property he obtained by robbery owner for the piece of property. to his sons. If he has no sons he may give If a Gentile by force seized a piece of the property to his creditors to pay off his land from the Jewish owner, and claims debts, or to donate it to charity. that To it is for a debt due to him from the whomever he gives the property, he must Jewish owner whether for compensation tell them that it was property that he stole for damages or for some other reason, if from his father. after seizing the land the Gentile sells it If one robs another of land and damages to another Jew, the owner cannot recover it, such as by cutting trees or diggingthe land from the purchaser. A Gentile ditches or demolishing a building, theoppresses a Jew and says that he will kill robber must replace the house or field to him, and the Jew saves himself by giving the situation it was in before he did theup his house or real estate to the Gentile, damage. However, if the land was spoiled who then lets him alone, then it depends through natural causes such as flood orupon the situation. When the Gentile lightning the robber can say to the victim wants to sell all the property and the "Take the property in its present state."original owner has enough money to pay The property is always deemed to be in for it, he has precedence over anyone able z 11 T to buy the land. If the owner cannotand a partner with regard to partnership afford to buy it or if the Gentile has kept property in which he has a share, an the land for more than twelve months,evaluation is made to his advantage. If whoever buys it first acquires good title one enters another's field without to the land. In such a case the new owner permission and plants or builds there and must give the former owner the owner the later finishes his work or does opportunity to purchase a quarter of the anything else that would show that the land. owner is inclined to approve the action of the trespass, an evaluation is made to If one trespasses on another's land without permission and plants trees onfavor the trespasser. If one enters the land, if the land would have beenanother's ruins and rebuilds them without normally planted with trees, we estimate permission and the owner later finishes how much one would have been prepared the rebuilding or gives any other to pay to have his parcel of land of thatindication that he is satisfied with the size planted and this is the amount thetrespasser's work an evaluation is made to owner owes to the robber. If the owner of favor the trespasser. the field says to the planter pull up your In every case where an evaluation must roots and go away, his demand must be be made before the person must pay, if complied with. But if the owner says he the owner of the field says, "I have paid will by himself pull up the trees he is not you", while the trespasser claims that he permitted to do so, because he wouldhas not been paid, the trespasser must impoverish the soil. take an oath that he has not been paid and Courtyards are suitable places to use as he gets a judgment for the money he staging areas in construction of a newclaims. This is done since no evaluation building, or for adding additions has to yet been made. If, however, the houses. Thus the Geonim (650•1040 c.e.) evaluation has been made and the owner ruled that if one builds a houseis in instructed by Beit Din to pay the another's yard without the owner'strespasser for the work done, if the owner knowledge, he is deemed as one whoclaims that he paid, his claim is believed if he takes a Rabbinic oath that he paid. plants in a field that would normally be planted. We then assess how much In a a similar situation, if a husband person would pay for the construction of engages tenants for his wife's real such a structure, provided that property the and then divorces her, then if the building constructed is useful husband and is himself a farmer, when he suitable for the courtyard in accordance leaves, all the tenants must also leave. with local custom. If one enters The his reason is that they are there only on neighbor's field with permission, the an authority of the husband. However, if evaluation is made to see which the is husband is not a farmer, the tenants greater, the expenditure or came the there because of the land and an improvement to the field. He recovers the evaluation must be made for them as for greater of the two. any tenant farmer. A husband in regard to his wife's property z 12 T The Challenge of Money A special column for Parshat Vaychi by Dr. Meir Tamari NACHALA, inheritance, shares a common root with NACHAL, river, since the inheritance flows from one generation to the next, binding the ages into an eternal web. This flow of inheritance goes beyond the transfer of power or property, so that there is also the transmission of spiritual beliefs and ethical values. In Parshat Vaychi, Ya'akov Avinu gathers his 12 sons around him and transfers to them their inheritance that describes their characters and their futures. In effect he was making an ethical will, something that later throughout Jewish history was done by ordinary people, by famous scholars, communal leaders, and by and judges. Throughout the centuries, Jews have bequeathed to their children ethical advice and spiritual teachings. These have not been deathbed wills, made in illness or as life departs, but rather while still in possession of all the parent's mental and spiritual faculties, even if prior to death. It is particularly enlightening, to see to what extent business behavior and economic activity feature in these ethical wills. These wills show that earning a livelihood is a major struggle in economic terms but also morally and ethically. "PARNASA is greater [spiritually] than redemption. Regarding redemption Ya'akov said, 'the angel who redeemed me (B'reishit 48:16) but regarding our livelihoods we read, (T'hilim 145:16) 'He [G•d] opens His Hand and satisfies all that live'. "PARNASA is more difficult than childbirth; 's punishment was to give birth in sorrow but regarding it is written, 'with the sweat of your brow shall you eat bread all the days of your life' (B'reishit 3:16•17)" (B'reishit Rabba). So the Rabbis put Pirkei Avot [morality] in Seder Nezikin [PARNASA] and called it Sefer HaYeshuot, book of Redemption. Yaakov's ethical will has threads and echoes throughout our history as represented in a vast literature of which the following are typical examples: Rambam to his son Avraham: "On the day when I shall bequeath to you the material heritage bestowed on me by the Creator, I shall transfer to you primarily the qualities of trustworthiness and truth by which I acquired these possessions. They invested me with authority over those greater and better than myself, and I prospered and became useful to myself and to others. Be therefore zealous for the welfare of others even beyond the letter of the law; keep your word and do not evade your public or private promises, made either verbally or in writing, either before witnesses or in private. Reject and avoid fraudulent, underhand and unhalakhic practices. Do not take anything, great or small that is not yours. Know that one who accustoms himself to dubious things will inevitably resort to willful activity. Remember that one who takes a small amount in the beginning or secretly, eventually takes much even publicly, z 13 T becoming a liar, robber and embezzler. Be proud of your moral values, for there is no greater or no more glorious inheritance". Rabbeinu Asher, The Rosh (, early 14th century): "Beware of oppressing other people, whether by money or by words; neither envy nor hate them. Do not rely upon the broken reed of human support and do not set up gold as your hope, for that is the beginning of . Rather, distribute your money according to G•d's will; He is able to cover your deficit. Let expenditure of your money be of less value to you that the utterances of your word. Do not set your eyes upon those who are richer than you but rather upon the one who is poorer. Rejoice in your lot whether it is large or small. When your income reaches a tithe•able amount set aside the tithe. So you will have something at hand that you could give away either for the living or for the dead, whether to the poor or to the rich. Enjoy neither food nor drink without reciting a blessing before and after. Give praise to Your Creator for satisfying you". Elazar of Mayence [Mainz] (mid. 14th century): "These are the things which my sons and my daughters shall do at my request. They will be in the synagogue every day and there they will pay special regard to the Sh'moneh Esrei and to the Sh'ma. As soon as the services are over they shall occupy themselves a little with the Torah, the Psalms or with works of charity. Their business must be conducted honestly in the dealings both with Jew and Gentile. They shall give an exact tithe of all their possessions; they shall never turn away a poor man empty•handed but must give him what they can, be it much or little. Should dissension present itself, be slow to accept the quarrel, even if you suffer financial loss thereby; forbear and forgive, for G•d has many ways of feeding and sustaining His creatures. In trade, be true; never grasping at that which belongs to another. By avoiding scandal, falsehood, and money• grabbing, mankind will surely find tranquility and affection" Amatus the Physician, Saloniki (mid 16th century): "I have always sought after this one thing, that through my benefit might spread forth to Mankind and have praised no one or censured them, unless the truth demanded this. I have treated many, not only zealously but even without pay, and have unselfishly and unswervingly refused several awards offered by many people. All men have been considered equal by me of whatever religion they were, whether Hebrews, Christians or Moslems. In diagnosis, I have always said what I thought to be true. I have never favored vendors of drugs, except perhaps those who I knew surpassed the others by reason of their skill. Nothing base has been committed by me in any house where I was practicing. The many students, which I have had, I have urged to strive to conduct themselves like good men. I have published my books on medical matters with no design for profit, but I have had regard for only this one thing, namely, that I might in some measure provide for the health of mankind. Whether I have succeeded in this, I leave to the judgment of others." z 14 T It is wills like these that place material success and all forms of power in their Torah perspective that should be considered by us as representing a common form of Jewish religious and ethical behavior with its roots deep in the stories of the Torah.

MISC section • contents: only known living relative, an uncle, is confident that he/they are not Leviyim. [1] Vebbe Rebbe His father's grave also makes no [2] Candle by Day mention of his being a Levi. Reuven and I (the gabbai) would like to know [3] From Aloh Naaleh whether he should continue getting [4] Wisdom and Wit aliyot as a Levi.

[5] Parsha Points to Ponder Investigative work might uncover [6] Portion from the Portion A how likely it is that Reuven is a Levi. However, we cannot to do [7] micro Ulpan that for you (certainly not without further [8] Eco•Rabbi information). A last name may give a reasonable indication, although rarely does [9] from Machon Puah it approach conclusiveness. Based on the [10] Torah from Nature information you provided, it does not [11] Divrei Menachem appear likely that he is a Levi. The passing statement of a non•observant Jew, who might not even have known what a Levi is, [1] From the virtual desk of the OU which was further firmly contradicted by VEBBE REBBE someone who is likely to know as well as The Orthodox Union – via its website – fieldshe, carries little weight. Thus, he cannot questions of all types in areas of kashrut, Jewish assume that his lineage would exempt his law and values. Some of them are answered byfirstborn son from pidyon haben. The Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel question is whether, to make Reuven feel and Rav Moshe Ehrenreich, founded by HaRav more settled by not dismissing his previous Shaul Yisraeli zt"l, to prepare rabbanim andassumption, we can say that it is acceptable dayanim to serve the National Religiousto allow him to continue getting the second community in Israel and abroad. Ask the Rabbi is aliya reserved for Leviyim when he a joint venture of the OU, Yerushalayim Network, probably does not "deserve it". Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... The (Ketuvot 25b) discusses one who was assumed to be a Levi due to the We have at our minyan a fact 27 that his community regularly gave him Q year•old Russian Jew (=Reuven) the second aliya. The Ran (Ketuvot 10b in who has become religious. He has the Rif's pages) learns from here that been assuming that he is a Levi, as hissomeone who claims without proof that he late father, a non•observant Jew, onceis a Levi should not receive the second claimed in passing. However, Reuven's aliya, as this could later be used as proof z 15 T regarding other matters (e.g., receivingfollowed by a Levi's, lest we think that the ma'aser rishon). The Ran, though, says that kohen is not valid (see Shulchan Aruch, the prevalent practice is to believe people Orach Chayim 135:8)? Logic dictates that without proof. He suggests that sinceif all presume Reuven to be a Levi, this t'rumot and ma'asrot are now rabbinic and would not be a concern. To the contrary, uncommon, we are not so strict as to refuse one could claim that if we change his giving the special aliyot. However, presumed he status and give him a Yisrael's accepts the Rambam's (Isurei Bi'ah 20:13) aliya, then the previous Levi may look like opinion (regarding a possible kohen) thathe was not a Levi (see this concern in we do not give the person the special aliya Shulchan Aruch, ibid.:9). Therefore, we without proof. suggest that until people get used to the fact that Reuven is a yisrael, he should not Are the stakes as high for a Levi as they are get the aliya directly after Levi (i.e., he for a kohen that we should withhold the should receive aliyot only on Shabbat, aliya? (The matter of who washes a kohen's from r'vi'i on). hands before duchenen (Birkat Kohanim) is a minhag without severe halachicAsk the Rabbi Q&A is part of Hemdat Yamim, the implications (see Beit Yosef, Orachweekly parsha sheet published by Eretz Hemdah. Chayim 128 and Mishna B'rura 128:21).You can read this section or the entire Hemdat The Yam Shel Shlomo (Ketuvot 2:42), in Yamim at www.ou.org or www.eretzhemdah.org. rejecting the lenient minhag, says that even And/or you can receive Hemdat Yamim by email weekly, by sending an email to when there is no t'ruma, nesi'at kapayim [email protected] with the message: (duchenen) is from the Torah and we also must consider the hopefully imminentSubscribe/English (for the English version) or Subscribe/Hebrew (for the hebrew version). rebuilding of the Beit HaMikdash. WhilePlease leave the subject blank. Ask the Vebbe the first issue does not apply to Leviyim,Rebbe is partially funded by the Jewish Agency for the Beit HaMikdash is relevant. After all, a Israel non•Levi who mistakenly does a Levi's work violates a serious prohibition (see[2] Candle by Day Rambam, Klei HaMikdash 3:9 and Kesef Mishneh ad loc.). The Chazon Ish (Shvi'it We thank G•d for the beauty of flowers 5:12) says that nowadays no one reallyAnd end it there. deserves to be called up as Levi, as people But though it may appear do not have proof, and our doubts on theThat G•d makes us dowers (gifts) matter explain why we do not give themOf things that are fair, ma'aser. According to him, one could say Only for our pleasure, that it is not a big deal that your friend also May it not be takes the title of Levi. However, pidyonThat we should see haben seems to be an issue and, in anyA thing of beauty, case, when even the subject does not really Not (only) as a gift to treasure, claim that he is a Levi, he should not getBut as a sign, that aliya. Which, showing us If we would treat Reuven as a Levi and he The depth of His design, is not, would we violate the takana for a Directs us to kohen's honor that his aliya should The be doing of His duty? z 16 T From "A Candle by Day" by Rabbi Shraga Silverstein Israel to Moshe and the community, they declare "we came to the land you sent us A Candle by Day • The Antidote • The World of Chazal to; it does indeed flow with CHALAV and by Rabbi Shraga Silverstein D'VASH, and this is its fruit". There is no Now available at 054•209•9200 mention of their bringing a jug of milk. Hence CHALAV must mean white wine. [3] CHIZUK and IDUD Our verse cited above in Vaychi is for Olim & not•yet•Olim respectively similarly interpreted as referring to two types of wine • red wine and white wine, In blessing Yehuda, Yaakov Avinuand thus Yaakov's blessing is appropriate. describes the bountiful produce of the land of with particular emphasis on theMay we continue to enjoy the bountiful vineyards that will produce large quantities blessings of Eretz Yisrael for generations of wine. So much wine that "his eyes areto come. dark from wine... (HAKHLILI EYNAYIM Prof. Carmi Horowitz, Jerusalem MIYAYIN)." The end of the verse is somewhat puzzling for Yaakov AvinuTHOUGHTS as contributed by Aloh Naaleh members for completes the verse with ULVENpublication in the Orthodox Union's 'Torah Insights', a SHINAYIM MEICHALAV, whichweekly Torah publication on Parshat HaShavu'a generally translates "and his teeth are white from milk". Actually the mention of [4] Wisdom & Wit CHALAV should not puzzle the reader who is familiar with ERETZ ZAVATR' Meir Shapiro, the founder of Yeshivas CHALAV UDVASH. However, RabbiChachmei Lublin and the formulator of the Reuven Margaliyot already raised Daf the Yomi concept, once traveled to New question whether CHALAV UDVASHYork, along with R' Meir Dov Plotzker of should be translated milk and honey. WeWarsaw, in order to raise money for know that the primary blessings of theYeshivas Chachmei Lublin. Land of Israel are from its grown produce, At a well•attended gathering, R' Plotzker and after wheat and barley, grapes,spoke first, and gave a remarkable vineyards figure most prominently exposition in of Torah thoughts. He was descriptions of the bountiful blessings offollowed by R' Meir Shapiro, who • rather Eretz Yisrael. The Seven Species all grow than giving another Torah thought • simply from the ground, including "honey" which told the gathering the following story. comes from dates. Why then should "milk" A certain man who had been supported by be included as one of the his major father•in•law for some years as he characteristics of Eretz Yisrael, while wine studied Torah, was told by his father• is ignored completely. in•law that he needed to go out into the R' Margaliyot goes on to claim world that and earn a living. CHALAV means white wine. One of hisHis father•in•law, a wealthy man, decided many proofs is from the story of meraglim. to teach the young man something about When they return, the Torah tells us thatthe business world, and started by taking they "cut down a branch with a singlethe young man to the very edge of the city, cluster of grapes and some pomegranates where there was a toll bridge owned by the and figs". When they describe the Land of z 17 T father•in•law. "Watch my toll collector,[5] Parsha Points to Ponder and learn from him," said the father•in•law. Soon, the son•in•law realized that the toll VAYCHI collector was stone deaf. People would ask 1) Why does the Torah relate that Yaakov him a question, such as how to get to a called TO HIS SON, TO YOSEF (47:29)? certain place, and as he never heard a word Why didn't it just say either TO HIS SON all he did was to recite the fee: "You have a or TO YOSEF? horse and carriage. The toll for you is such and such." Eventually, the people gave up 2) At the conclusion of Yaakov's blessing trying to ask any questions, and just paidto his sons, the Torah reports the seemingly their toll. extraneous, ALL OF THESE ARE THE The young man was amazed: "You used a TRIBES OF ISRAEL, TWELVE (49:28). man who is stone deaf in such a position?" Why? he asked. "Come with me to my next stop, 3) The brothers tell Yosef that Yaakov and you'll soon understand," wanted the them to forgive them for their sin father•in•law said, and they drove to thein selling him into slavery (50:17). They other end of the city. There, too, there was reference two components of sin • PESHA a toll bridge owned by the father•in•law,AND CHATAT. What are these two but this man had no problems hearing.components and why are they separated by However, as people came to pay the toll,the word ACHECHA? Shouldn't it have they asked all types of questions, and thesaid PESHA V'CHATAT ACHECHA? man took his time in answering them. That slowed the traffic to a crawl, and very little POSSIBLE ANSWERS... money was collected in the same amount of time. Ponder the questions first, then read here R' Meir then concluded his speech 1) by The Ohr Hachayim explains that, in telling the people, "R' Meir Dov and I and general, a person cannot simply send are like the two toll collectors. He has the messengers to summon the king. Yaakov gift of oratory, and has indeed appealed to needed both the fact that Yosef was his son you most remarkably to help the Yeshiva. and the fact that he was Yosef, the tzadik, I, though, am like the deaf toll collector.to be able to do this. Had it just been that All I can say to you is that you must giveYosef was a tzadik who did not care about money to the Yeshiva, so that it his can honor, the king would still have to continue to flourish." refuse his father because of the honor of the position. Had it been just the fact that Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch ofYosef was his son but Yosef was not Wisdom, A Touch of Wit; and "Wisdom and Wit" completely — humble, Yaakov would not available at your local Jewish bookstore (or should be).have called to him and put him in the Excerpted with the permission of the copyright holder position of worrying about his honor in the face of his father calling to him. Yaakov, therefore, called to Yosef as both his son and a righteous, humble person. Yaakov knew that he could call to Yosef and that Yosef would come based on that z 18 T combination. [6] 2) The S'forno teaches that there is always confusion when enumerating the tribes because of Efrayim and Menashe's promotion to tribe level. The Torah here is telling us that these twelve, not including Efrayim and Menashe, are the tribes of by Rakel Berenbaum Israel. Efrayim and Menashe are only FEEDback to [email protected] counted regarding the inheritance of land in Israel and things related to land ownership For Your Salvation, but regarding everything else including the I do wait stones on the kohein's breast plate, the monuments erected by Moshe Our and sons, grandsons, husbands, Yehoshua, the blessings and the curses,brothers, sons•in•laws are fighting with etc., Menashe and Efrayim are excludedall their might to protect us. Verses and specifically those who receivedfrom this week's portion can have Yaakov's blessings are the tribes. bearing on this state of affairs that the Jewish nation is found in. Among the 3) The Kli Yakar answers that the word blessings Yaakov bestows on his sons PESHA refers to their desire to actually kill are a blessing to Dan and one to Gad. Yosef despite the fact that he did not In between these two blessings there is deserve that on any level. CHATAT was a verse (49:18) that puzzles all the their sin of selling Yosef into slavery. commentators. The verse in Hebrew While it was wrong to do so, the brothers reads • LISHU•AT'CHA KIVITI felt that this was somewhat justified since HASHEM • meaning, "for Your Yosef had unjustly told Yaakov that theysalvation I do wait, HaShem. The were mistreating the children of question the is to which blessing does this maidservants and were calling them slaves. verse connect and in what way? Is it So, they first begged for complete and total the conclusion of Dan's blessing or the forgiveness for thinking of killing theirintroduction to Gad's blessing? What is brother. Then, as a separate act as indicated the verse coming to teach us? by the word ACHECHA in between, the brothers asked for forgiveness for an actAccording to those commentators who which was wrong but somewhat justified, say it connects to Dan's blessing, the the selling of Yosef. verse is Yaakov's response to the prophetic vision he receives concern• Parsha Points to Ponder is prepared by Rabbiing Shimshon, a descendant of the Dov Lipman, who teaches at Reishit Yerushalayim tribe of Dan. The Rabbis teach that in and Machon Maayan in Beit Shemesh and is the Yaakov's blessing to Dan he refers a author of "DISCOVER: Answers for Teenagers lot to Shimshon who came from the (and adults) to Questions about the Jewish Faith" (Feldheim) and "TIMEOUT: Sports Stories as a tribe of Dan. For example: "Dan shall Game Plan for Spiritual Success" just released by be a serpent in the way, a horned Devora Publishing. [email protected] snake in the path, that bites the horse's heels so that his rider falls backwards." Since a deliverance involving the death z 19 T of the deliverer is no true salvation,This recipe that would warm up any Yaakov addresses Hashem saying that cold soldier is called such because of he prefers a salvation from the hands the soldier beans that are used in it • of Hashem • that will be complete. white beans with black dots that look like the eyes of the soldiers. But the DAAT Z'KEINIM regard's Shimshon's actions themselves as pointing to the limitations of man, even SOLDIER BEANS the mightiest. Yaakov realized this not 1 lb soldier beans only from Shimshon's tragic end, but even during the height of his strength. ½ • 1 lb. smoked turkey When Shimshon himself boasted about ¼ cup sugar his strength with the jawbone of the ¼ • 1 cup molasses (maple syrup) donkey (Shoftim 15:14•19), he became very thirsty until he was forced to admit ½ • 2 tsp. dry mustard to G•d, "You have given this great½ tsp. pepper deliverance by the hand of Your servant". He realized that it wasn't2 tsp. salt because of his strength, but only1 onion, quartered because of G•d's help. That is the blessing to Dan • he will be strong a ¼ tsp. ginger (optional) serpent, a horned snake, but victory 1 tsp. baking soda comes because of G•d, as the verse states right afterwards, "For Your8 hot dogs (optional, if its meant for salvation do I hope, HaShem." the main dish.) doesn't agree that Cover the beans with water. Soak over• blessing is referring just to an episode night. Drain and rinse. Cover with fresh with one of Dan's descendants, but to water and bring to a boil. Boil until the whole tribe of Dan. They were the skins split when gently blown on, about last tribe to walk in the lineup when the 15 minutes. Drain beans, saving the camp marched. Therefore, they werewater. always prone to be attacked Place by turkey and onions in bean pot, enemies who wanted to hit on thecover with beans. Add seasonings and weak Jews at the end. Yaakov prayed molasses. In separate pot heat bean that G•d would save them from thewater to boiling. Pour over beans to other nations that would constantlycover. Cover pot. Bake at 325F (165C) attack them. 4•4 hours. Add more water only if Our army is fighting for a just cause, is beans look dried out. Remove cover well•prepared and trained and is strong last hour. • but the key to its success is Shortcut the • Start beans in pressure knowledge of the troops and cooker the instead of oven. Cook 45 homegaurd behind it that LISHU•minutes. Put in bean pot and bake 1 ATCHA KIVITI HASHEM hour. Or cook • in crockpot on low for 12 acknowledging that we need and areto 14 hours or on high for 9 to 10 counting on salvation from HaShem. hours. z 20 T [7] MicroUlpan The commentaries explain that a blessing, if it is to be authentic and have any affect, vernal equinox = NEKUDAT HASHIVUI has to include the nature of the person who SHEL HA•AVIV is being blessed. Yaakov needed to include (beg. of) TEKUFAT NISSAN the nature of his children in his blessings for them to take affect. But this concept summer solstice = NEKUDAT goes deeper than simple hocus•pocus. HAHIPUCH SHEL HAKAYITZ Many parents know, from experience, that (beg. of) TEKUFAT TAMMUZ if they try to force a nature onto a child, if autumnal equinox = NEKUDAT that nature is not compatible with the HASHIVUI SHEL HASTAV child's nature, he will rebel. A blessing, in order to be affective, needs to play on the (beg. of) TEKUFAT TISHREI blessed person's strengths. If you bless a winter solstice = NEKUDAT HAHIPUCH person who has no concept how to manage SHEL HACHOREF money that they should be rich, then you (beg. of) TEKUFAT TEVET are actually not blessing them with riches, but dooming them to lose riches. Yaakov's calling one son a donkey was not [8] Eco•Rabbi www.GreenProphet.com insult (aside from the fact that some 3500 Excerpts from a weekly blog by years ago it probably wasn't an insult as it Yaakov Reichert, drawing lessons in is today). Calling him a donkey was ecology from Parshat HaShavua emphasizing his strengths, his perseverance and strength. Emphasizing his two sons' Parshat Vayechi • violent nature was perhaps partially out of What's in a Blessing? anger, but to ignore such a trait can be catastrophic. A violent person, if he ignores This week's Parshat Vaychi, is the lasthis tendencies, may cause great harm one sedra of the book of B'reishit. The storyday; however, if he learns to channel his finishes laying out the setting to violence the he can use it for constructive background story of the ancient Jews'means. slavery in Egypt. Most of the sedra deals This is an important message to remember with the Yaakov preparing for his death. when you are a parent, team leader or In preparation, Yaakov blesses trying his to become more involved in a children. But his blessings are not movement the like, let's say, the "green" classic blessings that one would expect.movement. One son, Yaakov calls a donkey. For another two, he includes their extremePlay to your strengths! Taking on a violent nature in their blessing; Yaakovlifestyle, such as trying to live a more religiously devout life, or the commitment actually curses them to be dispersed to living in a more environmentally amongst their brethren. So what is the deal here? Why would a father bless friendly his way, can be overwhelming. But what is important to keep in mind is that children such? every change you make makes a difference. z 21 T cell which contains either an x• or a Whether you are building your relation• y•chromosome. If an X sperm fertilizes the ship with G•d, or your connection with the egg then the result will be a female child, planet ( says that the two are and if a Y sperm then it will be a boy. connected) play to your strengths. If you are good at organizing events, organize aIn recent years, companies have offered a community "green drinks" meet. If you are procedure that separates out these different good at finding ways to save money, findtypes of sperm and injects the desired type ways to save energy and water. into The the wife's body at the time of ovulation message of Parshat Vaychi is to play toin order to achieve a pregnancy of the your strengths and you will find "correct" that gender. making changes in your life is natural and This has success • but of course, is not 100% rewarding! and this is where PGD can be used. Utilizing this technology, we can perform an IVF and then check the fertilized eggs and only [8] From Machon Puah transfer to the uterus the desired gender. Sex Selection This method is 100% successful in determining gender, and, unless there is a The new technology of preimplantationfertility problem is mostly successful in genetic diagnosis, where embryos can beachieving a pregnancy as well. analyzed before being placed in the body, However, this raises many ethical and can be employed in the age old quest of halachic questions. determining the gender of one's children. Can someone undergo an elective IVF in The Gemara already gives a formula for order to choose the sex of their child? Are having male or female children depending there circumstances in which this would be on who "gives seed" first, the husband or permitted? What about in cases of sex wife, but we do not exactly know what this related diseases? means. Throughout history, different types of food or the timing of relations have been More about this next week. suggested that can assist in having a child of the desired sex. But of course, none of these The Puah Institute for Fertility and are foolproof. Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from In a very recent study done in Newcastle all over the world who are experiencing University in the UK, it was suggested that fertility problems. Puah offers free there is an as yet undiscovered gene that counseling in five languages, halachic determines whether a man will father girls or supervision, and educational programs. boys • thus we observe that some familiesPuah has offices in New York, Los Angeles are predominantly male while others have a and Paris. To contact the Puah Institute disproportionate number of girls. The study please call 1•800•071111 in Israel or in the shows that there is a gene in the sperm that is US 718•336•0603. either mostly male, mostly female or both. Visit our website: www.puahonline.org So it could be said that determining gender is trying to beat nature itself. Since the egg contains an x•chromosome, what really determines gender is the sperm z 22 T [10] Torah from Nature took out of the hand of the Amorite with my sword (B'charbi) and with my bow Butterfly (Uvkashti)" (B'reishit 48:22). Since the visual TTriddle, a.k.a. This an is not the image we have evoked of Unexplained from the ParshaPix, was half Yaakov. When did he go to war? According of a butterfly, let's have a look at someto the Midrash, this comment refers to the butterfly facts culled from the internet... battles Yaakov perforce undertook against those who came to take revenge after Butterflies range in size from a tiny 1.5cm Shimon and Levi slew the inhabitants of to a huge almost 30cm... top flight speed Shechem. for "true" butterflies is up to 20 km/h...And, following Rashi, the "Amorite" refers some, called skippers, can triple thatto the wicked Esav who ensnared his father speed... Monarch butterflies journey from through the power of speech (Emori). In the Great Lakes to the Gulf of Mexico, a response, Yaakov employed his spiritual distance of about 3000 km, and return to tools, "my [sharp] sword" (wisdom) "and my the north again in the spring... mostbow" (Uvkashti), which can read butterflies, however, stay "close Uvakashati, to "my plea". Thus viewed, we see home"... Antarctica is the only continent an assertive Yaakov who fights for his on which no butterflies... about 24,000sublime beliefs with all the tools at his species of butterflies... Brimstone butterfly disposal. has the longest lifetime of the adult Shabbat Shalom, Menachem Persoff butterflies: 9•10 months... Some butterflies live only a few days... Many butterflies can taste with their feet (and smell with their Towards better Davening antennae) to find out whether the leaf and Torah Learning they sit on is good to lay eggs on to be their caterpillars' food or not... Butterflies are the second largest group of pollinators, VAYCHI and other next to bees... things from the sedra • The opening word and name of the sedra [11] Divrei Menachem (guess how many sedras are names with Parshat Vaychi throws light on aspects oftheir opening word(s) • 17 out of the 54 • Yaakov's character that we might not expect. challenge your children and/or Shabbat For, in the light of his doubtful trickery inguests to come up with the list without obtaining the birthright, the suffering heusing a Chumash), and the 8th word of the endured with Lavan, his submissive behavior opening pasuk, both have a SH'VA NACH before his vengeful brother, and that the seems to be more naturally prolonged suffering over Yosef's absence,pronounced as a NA, which it isn't. Many we initially garner a picture of a determined, (most) people will say VA • Y'CHI and VA yet somewhat meek individual. • Y'HI. Not correct. This shows up in However, at the twilight of his life, in antransliteration as well as in pronunciation. enigmatic blessing to Yosef, Yaakov invokes VAYECHI or VAY'CHI • both wrong. The his past, saying: "I have given you onetwo syllables are VAY (don't confuse it portion beyond that of your brothers, which I with the English •AY, as in BAY, DAY, z 23 T HAY, etc. • VAY almost rhymes with BY, just problems). Kayin and Hevel. PI, or better still, the Hebrew name SHAI) Yishmael and Yitzchak, Yaakov and CHI (the CH as in Chanuka and CHI and Eisav, Yosef and his rhymes with BEE, ME, TEA...). So the best brothers. Reuven on the one transliteration is VAYCHI or VAY•CHI. hand and Levi, Yehuda, and Yosef Better still, to indicate the accentedon the other. Peretz and Zerach. syllable, we'd use vay•CHI and vay•HI. Efrayim and Menashe. • I will do (as you ask) • Yosef's answer to C The crowned is for Yehuda, Yaakov's request not to be buried in as is the lion cub. Yehuda's Mitzrayim. The usual word is E•E'SEH bracha refers to him as a GUR (hard to transliterate), ALEF/SEGOL, (cub), ARYEI and LAVI ( at AYIN/CHATAF•SEGOL, SIN/SEGOL, different stages of their lives). silent HEI. Rare is a SH'VA NACH under Yehuda Leib is a common the AYIN (AYINs usually do not get name•pair based on this bracha. SH'VAs). E'•SEH (also a hard word to And his kingship is symbolized by transliterate). If you are interested, check the crown, of course. out this word from pasuk 47:30C inThe wolf is Binyamin. Binyamin different Chumashim. Koren, Stone, Ze'ev Volf is also a common Davka's Tanach • based on Ohr Torah and combination of names. Minchat Shai) have a SH'VA. Breuer andC The faucet is for Reuven (based Simanim use a CHATAF•SEGOL, with on what Yaakov said to him). sources to back them up. Difference in meaning? No. Just a curiosity. C The Israel Postal Authority emblem is for Naftali. Naftali Tzvi Hirsh, or two of those three names often come together. C The snake is for Dan. • The A classic, crowded ParshaPix with donkey is for Yissachar loads of sedra starting points for you and your family and Shabbat guests. C The ship is for Zevulun • The bread is Asher C Lock and chain in upper left is for the "super•closed" nature of the C The math•like statement stands beginning of VAYCHI (see Sedra for Efrayim and Menashe are like Summary for details). (approx. equal to) Reuven and C Shimon. Numerically, this is so The bed is mentioned more than too. E&M = 732 and R&S = 731. once at the beginning of the sedra. C There is a Davka graphic of a C father blessing his son (the words The crossed hands are Yaakov's, of the bracha come from Vaychi) as he put his right hand on Efrayim's head and his left onC The Pyramids in the hot desert Menashe's. It should not escape sun remind us where the sedra our attention that the Book of takes place and where the end of B'reishit is FILLED B'reishit with finds us. In Mitzrayim. firstborn•second child issues (not C Chazak is for the conclusion of z 24 T the book of B'reishit. [2] His TTriddle nickname is Phalange C The photo between the donkey's This TTriddle too is about one of GAD's sons. nose and the boy being blessed is Phalanges are the bones of the fingers and toes. a picture of Kever David andEach toe and finger contains three bones, except refers to the haftara. the great toe (hallux) and thumb (pollex) which C The cluster of grapes and Eeyore, have two bones each. The phalanges of the toes Winnie the Pooh's donkey friend are smaller than those of the fingers, and less are for part of Yehuda's brachamobile. Phalange is a finger bone, or, in half (49:11) • OSRI LAGEFEN IRO... Hebrew, half English • ETZBA BONE. One more step: "He loads down his donkey with a contract the two words to ETZBON, son of GAD. [single] grapevine..." Eeyore[3] Binyamin had it twice even sounds like the word in the pasuk for donkey. Remember at the end of Parshat Mikeitz, Yosef C arranged to have Binyamin framed and accused of Plus some Unexplaineds stealing his special cup • let's call it by its Yiddish name • BECHER. That was only the first time TTRIDDLES... are Torah Tidbits•style Binyamin had a BECHER • in Vayigash, we read of riddles on Parshat HaShavua (sometimes on the his sons Bela and BECHER and Ashbeil, Geira and calendar). They are found in the hard•copy ofNaaman, Eichi and Rosh, Mupim and Chupim (we're TT scattered throughout, usually at the bottom betting that they were twins) and Ard (or Orde). of different columns. In the electronic versions Although BELA seems to have been Binyamin's of TT, they are found all together at the end of B'CHOR, his second son was BECHER. the ParshaPix•TTriddles section. The best solution set submitted each week (there isn't[4]Velo•izeh's husband always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, IZEVEL's husband was ACHAV. Splitting the name book, etc.) from Big Deal. IZEVEL into IZEH and VEL, switch the two parts TTriddles are scattered through the hard copy of around to VEL and IZEH and put an O between the Torah Tidbits and are listed in the email andtwo parts. This gives us VELO•IZEH. Her husband, web versions. They are in the order in whichsimilarly, is split into ACH and AV, the two parts are they are found in the hard copy, but switched not around with an O between them and we necessarily in the order in which they wereget AV O ACH, which is a phrase that occurs in originally conceived. In the wild, they Yehuda's are words to Yosef at the beginning of sometimes overlooked. If you are interested, go Vayigash. "My master asked' do you have a father page by page and keep your eyes peeled. or brother" (B'reishit 44:19).

Last issue’s (VAYIGASH) TTriddles: [5] One Unexplained from the ParshaPix. This particular visual TTriddle is appropriate for [1] Go north on the holiday with a pair of tens many sedras, as you will see. It is a simple one, and North is TZAFON and holiday is CHAG. If we add a if you didn't figure it out last week, try to get your pair of tens, i.e. a pair of YUDs (numerically, YUD is kids and/or guests to figure it out this Shabbat. Give 10), one to each word, we get TZIFYON and CHAGI • hints as you feel are necessary. A butterfly in two sons of GAD. Hebrew is a PARPAR. Half a butterfly, then, would be PAR. The other half of the butterfly has been replaced by the letter O giving us PAR'O. z 25 T Par'o (the term is equivalent to king of ( Egypt and does not always refer to the same individual) first makes his appearance in Parshat Lech L'cha with 6 occurrences. We don't hear of him again until Vayeishev, where he is mentioned 14 times. In Mikeitz, he is mentioned 36 times and another 34 times in Vayigash. 4 occurrences in Vaychi give us a total of 94 times in the book of B'reishit. Sh'mot, in which we wouldNOW AVAILABLE IN ENGLISH! expect the name to appears many more times, beats B'reishit by only 25 times or so, with the The Marriage Covenant leading sedra being Va'eira with 51, followed by A Guide to Jewish Marriage Sh'mot and with 25 times each. Par'o does not First published in Hebrew in 2002, show up in or Bamidbar, and he makes only The Mariage Covenant (Ish v'Isha) has 7 appearances in D'varim. In the rest of Tanach, his name is mentioned another 59 times. All tolled, the become a popular and respected name/word Par'o occurs 274 times in Tanach. And guide for men and women now you know. approaching marriage and for newlywed couples. This volume This week's TTriddles: discusses weddings, the marital relationship, sexuality, and childbirth [1] Who needed a W2 form? in a clear and understandable [2] He and his descendant died 207 language. It presents halakhic years apart at the same age guidelines and rulings in accordance with the standard, authoritative [3] common anatomical/culinary factor w of our Pesach and Purim villians sources, along with traditions, customs, and sound advice. [4] He's his own grandpa in the 12 "In this volume... Rabbi Elyashiv Knohl following the 85 has brought his knowledge and his [5] Scholars and their works, for $200: talents to bear upon the crucial area A commentary on Rashi and theof marital relations which he has author's name treated with dignity and care." • Rabbi Aharon Lichtenstein "You do not really understandORDER YOUR COPY TODAY! something unless you can explain it to Call: J. Levine Co. (Toll Free) your grandmother" • Albert Einstein 1•800•553•9474 in NYC: 212•695•6888 Fax:212•643•1044 In Israel call Mintzer's: (02) 993•3490 also available on line at www.levinejudaica.com z 26 T