Shabbat-B'Shabbato – Parshat Vayeishev No 1601: 23 Kislev 5776 (5 December 2015)

AS SHABBAT APPROACHES "Because of the Foreign Culture" - by Rabbi Mordechai Greenberg, Rosh Yeshiva, Kerem B'Yavne

According to Sefer Hamakabim, the main reason for the wars of the Maccabees was to fight for freedom of their own culture. "In those days, evil people came out from Yisrael... And they went to the King, who sent them to act according to the laws of the other nations... And they built a gymnasium in Jerusalem, and they abandoned the holy covenant..." Sports and nude plays were symbolic at the time of the outside world. Yosefus Flavius writes that there were Kohanim, holy priests, who left their shifts in the Temple in order to watch Greek games.

In view of this, just think how ludicrous it is that a custom sprung up in the days of the First Aliya to schedule the sports events of the "Maccabee Games" during Chanukah, in memory of the Maccabees, who went out to fight against the games!

In the year 5716 (1956), the author Avraham Kariv wrote an article about the evil culture that has spread through our lives. Here is some of what he said about movies:

"They have become an all-powerful agent of all the evil and coarse urges within man... This is normally an unseen world which hides itself from the sun and from other people, and then rises up in front of the viewer in all its guile: 'Here I am! Here I am!'... The voice of the evil inclination is its most powerful in the world of the movies, almost as if it could be compared to the tunes of a chazzan, heaven forbid, representing the whole community of creative artists. Whatever society rejects, whatever education wants to uproot, is brought into movies and shown on the big screen with powerful emphasis... In a single week a person can pass through all seven sections of hell.

"Promiscuity and corruption were present throughout history, but they were never presented to an audience in such a show of shamelessness... Seafarers are created on the island of the movies, both boys and girls, and they all gaze at the actions taking place on the screen, which are directly opposite to all the limits put in place by parents and educational institutions alike. What is considered as a serious breach of acceptable limits within the confines of the home and educational institutions is the accepted norm here, in the movies...

"The venom of the movies lies in wait for our children from their earliest days. How and from what source will the soul of the next generation maintain a bit of purity and innocence? The movies are the evil angel which calls out to the young of our generation, saying: 'Descend to the lowest point!' These forces have the power to reshape the face of a nation. Our sages have taught us the following about Yisrael: 'This nation can be recognized by three characteristics: They show mercy, they have shame, and they perform kind acts.' After a quarter of a century of intensively watching movies, our nation is very different than it used to be, in all its traits.

"During the day, we are involved in laying the foundations for a proper life, and then at night the soul is abandoned to an approach that tears apart the very foundation of these efforts. If the night doesn't follow the day as it should, the day follows the night."

Similar things can be said about sports: "There is no greater sign of spiritual deprivation than the great increase in the interest in sports in our time. We must remember that winning a sports competition does not make the winner into a better person but only into a happier creature." (Dr. Kampell, Maariv).

1 We finish with a statement by Chaim Nachman Bialik about movies: "The intent is to cause impurity and to confuse all five senses at once, so that anybody who goes there one time will be transformed into an animal for life."

POINT OF VIEW Stabbing Somebody on the "Facebook Public Square" - by Rabbi Yisrael Rozen, Dean of the Zomet Institute

"And Yosef brought bad reports about them to his father" [Bereishit 37:2]. "He said that they set their eyes on the daughters of the land, and that is why Potifar's wife challenged him" [Pesikta Zutrata, Bereishit 37].

Why Facebook?

I will begin with a disclosure: I do not have a facebook account, and I do not have a quarter of a million "friends" (except, of course, for the readers of this column). And here is why: I do not have the time or any desire to read about thousands of events as they happen, and to be updated every minute or two about what every "friend" thinks and feels at that very moment. I also do not have the time or any desire to send out posts just to see the deluge of reactions that I get. In general I can say that the world would have been better off if this tool had never been invented, since it has become a public square for punishment, "shaming," rumors, insults, and disseminating slander. All of these elements were intimately born in the cradle of the world's most widespread (anti-)social network.

I am well aware of the benefits of facebook. It allows widespread personal expression and provides a framework for many good deeds, such as bringing thousands of people to the funeral of a lone soldier and tens of thousands to the wedding of the daughter of a terror victim, in addition to providing a platform for collecting donations to help people in need, and even to help find very valuable lost items. However, it is very clear that the public square will become filthy with the excrement of "shaming." This malady will increase along with the enhanced exposure of the power of this murderous tool. Every man and woman can readily publicize his or her vague memories or even elements of vivid imagination about what happened or almost happened in the past. And the main thing is "not to be afraid at all" to sling filth at others, making use of their full names and both past and present titles.

A Hint of Murder

Insulting a person is "a hint of murder" (literally, the "dust of murder") – see Rabeinu Yonah, Shaarei Teshuva 3. After all, we have been taught, "a person should be willing to throw himself into a fiery furnace in order to avoid insulting his friend in public" [Bava Metzia 59a]. The social network provides every single person with an opportunity to lie in wait and stab anybody else who is caught in his net. Many cases of suicide have occurred, even in Israel(!), as a result of "shaming" on the network. And I want to sound a warning that things may well get worse and not better: the necessary firearms exist, there is an abundance of motivation to fire away at focused targets, and the media serve as perfect crowds to line the square. They are hungry for ratings, and they therefore greedily upgrade the "shaming" to super-levels if the subject is a public figure, a celebrity, or one who occupies any kind of official position.

It is true that facebook did not invent the concept of shaming public figures. All types of media - written, broadcast, and networks - have engaged in this type of activity since time immemorial, and they are experts in slandering and insulting people. However, the classic media are still bound by rules of ethics and laws against slander. No reporter would dare to publish a derogatory article without giving the accused figure a chance to respond. The "Slander Prohibition Law" is a constant reminder to the media, and millions of shekels have been paid to the victims of slander as a result of this law. (Here is another disclosure: I was once slandered by "Yated Neeman" and was awarded some compensation for their deed.) However, in facebook, by definition, nobody would ever dream of giving the shamed person

2 an opportunity to respond. It would seem that the existing slander laws do not have the power to curtail the "execution by shaming" in the town square which is used for denunciation or flogging. (Note that there was one case in Israel where a man was fined for shaming his former wife on facebook.)

"Nobody can Hide from His Wrath"

No individual exists, anywhere in the world, who can hide from the wrath of being slandered on facebook by those who seek to do him or her harm, or by some people who enjoy the "sport" of devouring others. The formula is very simple: Start with an embarrassing incident from the early youth of a public figure who is well respected – for example, he or she may have neglected to pay some tax or may have hired an illegal foreign worker. All we have to do then is sit back and wait for our desires to be fulfilled, and the script will play itself out.

As an example, take the case of Yinon Magal (who has been accused of sexual harassment that took place several years ago). To avoid any doubt, I will state that as far as I am concerned he is not a suitable member of the Bayit Yehudi Party. However: the subject of sexual harassment is part of the normal lifestyle in the permissive culture that surrounds us. I am not calling for acceptance and forgiveness, heaven forbid, but the proper realm for such complaints is to go to the police and the courts, or to make an administrative complaint which can lead to some form of punishment. There is no excuse for self-judgement in the facebook public square. Otherwise, where will the matter end? We must never allow the creation of social outcasts without some sort of judicial review!

For the last three days and nights, I have been searching my brain, and I admit that I have not found a worthy answer to the obvious question: "Okay, what do you propose?" It would seem that the only alternative is to tighten the belt of legal restraints and necessary enforcement measures, in a way that will define limits for "shaming" even within what purports to be "private postings," and even if there is a claim that the post was the truth or a half-truth. The law must provide for judgements and fines that will act as a deterrent, with compensation in the spirit of our traditions: damages, pain, healing, forced idle time, and shame.

* * * * * *

Yosef the Righteous One, as he is described in our tradition, was accused of "shaming" his brothers and reporting about them to his father. The Midrash lists many types of shame, including sexual harassment, as is quoted above. "They set their eyes on the daughters of the land" (with the memories of the affair of Dinah still fresh in their minds). His punishment appears in this week's Torah portion – "He met the challenge of the wife of Potiphar." Yosef's greatness was that he was able to maintain his righteous behavior!

(Written after Shabbat Vayishlach)

A WOMAN'S ANGLE Go on the Offensive - by Shuli Mualem-Refaeili, MK from the Bayit Yehudi

Try to imagine your house, together with its surrounding area. Imagine how your morning will go after you go out the front door, put the children on their busses and arrange for getting them home after school, and after you have begun your workday. And then what is on your mind? It is the meeting for which you will be late, or what you will eat for lunch. Did you manage to imagine all this? Well, I cannot do it!

Think Twice

For too long, in Gush Etzion we have not been able to imagine such things. How can we, when every day there is a murderous attack at the main junction, when every attack concerns children of our friends, our children's teacher, or a friend from our own synagogue?

3 The reality of our lives overcomes any possible imagination, and every day the inhabitants of the area are not sure if they will be able to return home at night or not. Everybody thinks twice about whether to make simple stops, such as filling the gas tank or buying some milk in a supermarket.

This week, this reality led me to take action. I could no longer tolerate the fact that every morning I leave my home to go to the Knesset without knowing how the day will end in the State of Israel, and especially in our own home in Gush Etzion.

This week I decided to move my Knesset office out into the field, at the Gush Etzion junction. The residents of the area have been suffering from rock-throwing for a very long time. The sharp change into attacks by knives, cars, and guns is something that the public should not be forced to accept with equanimity. We cannot go on living this way. There is a way to take care of the current wave of terrorism. The solution is not illusory, the existing situation can be changed. And we must do our utmost to change it.

Operation Defensive Shield Number 2

There are two changes that are necessary: One is to take political action, and the other is to enhance our security.

The government initiated "Operation Defensive Shield" after the attack on the Park Hotel in Netanya, where thirty Israeli citizens were murdered. The main objective at the time was to destroy the infrastructure of Palestinian terrorism and to stop the wave of attacks which had grown stronger during the Second Intifada. In fact, the IDF succeeded beyond anything that had gone before, and it was able to uproot terrorism, in the process almost completely destroying the infrastructure of the Palestinian Authority in Yehuda and the Shomron. This operation was the turning point of the Second Intifada. After it was over, the terrorism decreased significantly, as did the number of injuries among the Israelis.

Almost a decade has passed since that time, and we have almost returned to the same starting point. The number of victims claimed by the current wave of terrorism is rising, and it is clear that the time has come for the government to undertake Operation Defensive Shield Number 2. The IDF must enter Chevron and the surrounding villages and destroy the nests of terrorism. In this way we will be able to curtail the murderous wave that has overtaken us.

Adopt the Edmund Levi Report

In the political realm, it is very surprising that just in these difficult times we are hearing reports of proposed gestures towards the Palestinians, such as giving them newer weapons and more land. Lest we forget, all of this is taking place when a rightist government is sitting in Jerusalem.

A long time ago, the government received the Edmund Levi report on the legal status of land in the areas of Yehuda and the Shomron. If the government does not take this opportunity to annex the settlement blocs and to fully adopt the Edmund Levi report, there will no longer be any reason for the Bayit Yehudi to continue serving as a "fig leaf" in the coalition. The way to begin the annexation of Yehuda and the Shomron is to start with Gush Etzion. There can be no better time than to do this right now.

The visitors to the office that I opened this week at the Gush Etzion Junction included people from the President of Israel and on through to the last of the settlers who live there. It was clear to everybody that positive action must be taken in order to change the existing situation. It is clear to everybody that if we want to continue living we must "recalculate our route." We should not try to imagine how things can be different here, rather we must change the dream into reality.

We will know better days, our roots will grow deep into the rock. We will yet return to our normal lives and we will continue to expand Gush Etzion until it becomes a truly prosperous area.

4

THE GOOD LAND Tekoa, Not in the Area of Yehuda - by Yoel Yaacobi, Institute for Torah and the Land

"There are three different rules for lands with respect to the date for destroying plants which were not eaten during Shemitta... All the lands are the same for olives and dates." [Mishna Shevi'it 9:2-3]. Olives may be eaten until the last ones are gone from Tekoa. Rabbi Eliezer Ben Yaacov said, this also applies to Gush Chalav." [Tosefta Shevi'it 7:15].

Even though Shabbat B'Shabbato is edited in Gush Etzion, we prefer to identify Tekoa mentioned above as a town in the Upper Galil and not the city of Amos, at the entrance to the Yehuda Desert. There are several reasons for this choice, but first we will explain the halachic issues that are involved in the above quotes.

Destroying the Produce of Shemitta

It is written, "And the Shabbat of the land will be for you to eat, for you... and for your domesticated animals, and for the wild animals in your land, all the produce will be available to eat." [Vayikra 25:6-7]. From this, the sages learned that the fruits of Shevi'it can be eaten as long as they still exist on the trees. "As long as the wild animals eat from the field you can still feed it to the domesticated animals in your home. When it is no longer available to the wild animals, it must be destroyed for the animals in your home." [Pesachim 52b].

The early commentators give three different explanations for destroying the fruit after a certain date. The first is the approach of the Rambam (based on a text in the Mishna that differs from the one quoted above), who feels that "destruction" means to physically destroy the produce, like chametz on Pesach. The Ramban, on the other hand, feels that "destruction" is a process of relinquishing ownership of the produce, and that the original owners can take possession of the produce again after the process has been completed. The opinion of the Raavad is more complex, and we will not discuss it here. The accepted halachic ruling follows the opinion of the Ramban, which is supported by various sources from the sages.

For most fruits, the land has been divided up into three secondary areas: Yehuda, across the Jordan River, and the Galil. Each species of fruit is checked in the specific areas, so that, for example, if a fruit no longer exists in the fields of Yehuda it must be "destroyed" in Yehuda even if it is still growing in the Galil. However, for olives and dates the halacha is different – in this case all of Eretz Yisrael is treated as a single land, so that all we need to do is find the last place where there are still olives on the trees in all of Eretz Yisrael. We can assume that this will be an area with a cool climate, such that the fruit ripens slowly, and whose fruit remains on the trees until a relatively late date. The Tosefta gives two possible sites – Tekoa and Gush Chalav. Tekoa in the Galil has been identified as the "Shema" ruins not far from Miron, which is at a height of 700 meters above sea level. Gush Chalav is not very far from this site, and it is evidently even at a somewhat higher level.

Excellent Olive Oil

There is a reference to olive oil with respect to Tekoa and Gush Chalav in another source. It is written, "Tekoa is 'alpha' (the top grade) for oil" [Mishna, Menachot 8:3]. That is, the oil produced in Tekoa is the best for use in a Mincha Sacrifice, and certainly for lighting the Menorah in the Temple, for which only the very best oil is suitable (see ibid 8:4]). The Talmud notes that Yoav Ben Tzruya went to bring a wise woman from Tekoa to convince David to allow Avshalom to return, and it quotes the words of Raban Yochanan, the famous Amora from the Galil, who says that "because of the fact that they are used to using olive oil, they are wise." And immediately after this the Talmud brings a commentary that Moshe's blessing to Asher, "He dips his foot in oil" [Devarim 33:24], was fully fulfilled in his heritage. It then brings the well-known story about the large amounts of oil

5 that were produced in Gush Chalav, in the area of Asher. From the close proximity of these items, it seems likely that the town Tekoa in this passage is in the heritage of Asher and not in the region of Yehuda.

In addition, in the Talmud Yerushalmi (Shevi'it 9:2) Tekoa is replaced by Miron, which is very close to the Shema ruins (which, as noted above, is thought to be Tekoa in the Galil). They are separated only by the Miron riverbed (near the parking lot at the sharp bend in the road). Pinchas Neeman notes that the Arabic geographer from the thirteenth century, Yakut, mentions the excellent date honey produced in Tekoa in Yehuda, but does not mention any olive orchards nearby.

The study house of Rabban Shimon Bar Yochai was in Tekoa, and that is where Rebbi learned Torah (after the center of Torah learning was moved to the Galil). The grave of Rabban Shimon is indeed very close to Tekoa, and the two sites have a clear view of each other. This seems very appropriate as the site of the study of the secrets of the Torah. Note that in the Shema ruins one can see the graves of Shammai and his wife, and that there are also the remains of a synagogue from the time of the Talmud.

In the end, we have a comment related to the holiday which is fast approaching. Meiri notes that the miracle of the vial of oil which burned for eight days was necessary because it took several days to travel to Tekoa, where there was fresh oil. This statement is of course not true about Tekoa in the area of Yehuda, which is very close to Jerusalem.

THE MAP AT THE SHABBAT TABLE Chanukah and Eretz Yisrael - based on the book "The Shabbat Map (Tablecloth)" by Amos Safrai

The Maccabees, the leaders of the revolt, gave us many sites on the map of our land, most of them near their city, Modi'im. Near the main city in the area, Modi'in, which today has about 85,000 residents, there are Mavo Modi'in, which was founded by followers of Rabbi Karlebach, Modi'in Ilit, Makabim, Chashmona'im, and Matityahu.

The battles of the Maccabees, which took place in various areas around the land, were the sources for the names of other settlements.

The first battle between the Chashmona'im and the army of Apollonius took place in the area of Maaleh Levonah. The Maccabees won this battle, and Apollonius died.

The next battle took place near Beit Choron. Here again, the Maccabees won against the Greeks, who were led by Saron, the General of the Syrian Region. This settlement is next to Route 443, which leads from Modi'in to Jerusalem.

Later on there was the Battle of Emmaus, where the Maccabees vanquished the Greeks in the area of Latrun and Canada Park.

We can now climb the mountains to Gush Etzion. In the southern part, north of Chevron, is the settlement Karmei Tzur. This is near an ancient site identified as Beit Tzur, where two battles between the Maccabees and the Greeks took place. At the end of the second battle, the Maccabees were forced to retreat to the north, to the area at the center of Gush Etzion today. In this Battle of Beit Zecharia, Yehuda's brother Elazar tried to kill the elephant of the commander of the Greek army. He managed to injure the elephant, but the animal and its rider fell on Elazar and crushed him. His name is memorialized in the settlement Elazar at the center of Gush Etzion.

The Maccabees suffered a loss in this battle, and the Greeks advanced to Jerusalem and set siege to it. But in the end a truce was arranged between the revolutionists and the warrior Lucius.

After a revolution in Greece, the Greeks sent another force which took over Jerusalem without any opposition. The Greeks tried to attack the Maccabees

6 in the Beit Salma Battle, which has been identified as being close to Givat Zeev, but the Greeks lost and were forced to return to Jerusalem. In the end the Greeks were defeated in the Battle of Chadashah, near the area of Giv'on Hachadashah, which was indeed at first known simply as Chadashah. In this battle the Maccabees recaptured Jerusalem.

In the Battle of El'asah (in the region of Ramallah), the Maccabees suffered a great defeat. Yehuda was killed, and Yonatan and Shimon replaced him. After several years of guerilla fighting, a truce was arranged, where Yonatan was given permission to settle in Michmas, and then, a few years later, was even allowed to return to Jerusalem.

WHAT DOES THAT MEAN? Routinely on a Couch - by Yaacov Etzion

The sources of many words in Hebrew are related languages. At times a word will be taken as is from another language, while sometimes the words will undergo some interesting changes. One example is the word "uvdah" (a fact). Here are the facts of the matter:

The root ayin-bet-dalet is very common in the Tanach. It is the root of such words as eved (a slave), avodah (work), and la'avod (to work), among others. However, in the Targum (that is, in Aramaic), this root appears even more than in the original Hebrew, since it is the same as the Hebrew ayin-sin-heh (to make, to do). Thus, the verse, "And G-d made heaven" [Bereishit 1:7] is translated into Aramaic as "ve'avad." The noun "ma'asseh" (an act) appears in Aramaic as "ovad."

As is well known, in Aramaic the definite article "the" is designated not by the letter "heh" at the beginning of a word, as in Hebrew, but rather by adding the letter "aleph" at the end. Thus, "the man," which is "hagever" in Hebrew, becomes "gavra" in Aramaic. The house, "habayit" in Hebrew, becomes "beita" in Aramaic. In Aramaic, "the act" (hama'aseh in Hebrew) is "ovada" in Aramaic. (See: "What is this act that you have done?" [Bereishit 44:15] - with respect to Yosef's goblet and Binyamin.)

This rule, that an aleph at the end of a word denotes a definite article ("the"), was true in ancient Aramaic. However, as time went on, the aleph sometimes remained on words which did not need the preposition "the." In the Talmud, for example, the word "gavra" does not always refer to a specific man. And the word "uvda" means an act but not a specific one.

And then, later, some of the words were pronounced in a shortened way. Thus, "uvada" became "uvda." In a third stage, the word was incorporated into Hebrew, and the ending was taken to denote a feminine noun, ending with a "heh." Thus "uvada," which is masculine, became "uvda," a feminine word meaning a fact.

This process was not unique for the word "uvda." Many words in Hebrew today are considered feminine even though in the Aramaic original they are masculine, but had an aleph added at the end for the preposition "the." Examples are: "sadna" (workshop), "shigra" (routine), "yemama" (a full day), "kursa" (a couch), and more.

So that is what sometimes happens when a word crosses the boundary from one language to another. And that's a fact!

RESPONSA IN THE LAND Delaying a "Pidyon Haben" - by Rabbi Re'eim Hacohen, Rosh Yeshiva and Chief Rabbi, Otniel

Question:

(1) Is there any obligation to immediately redeem a firstborn baby on the thirty-first day after his birth, or is it simply the "best choice" and that one is permitted to wait for a later day? 7

(2) If a man finds out as an adult that he was not redeemed, can he delay the ceremony in order to organize a celebration with invited guests?

Answer:

Is a Delay of One Day Considered Cancelation?

The first question above can also be asked about the obligation to perform a circumcision as soon as possible. When a person delays the Brit until the end of the eighth day, he has clearly not cancelled the performance of the mitzva, but we might discuss whether he has thereby lost out by ignoring the principle "careful people perform a mitzva as early as possible" [Pesachim 4a].

However, if a circumcision is delayed to the ninth day and beyond, this constitutes ignoring a positive mitzva. This is the subject of a dispute between the Rambam and the Raavad (Hilchot Mila 1:2). According to the Rambam, a grown man who does not perform his own circumcision is guilty of ignoring a positive mitzva every day that he delays, but "he is only liable for a punishment of Karet if when he dies he has purposely not been circumcised." This is because the Rambam feels that there are two laws – one the positive mitzva of performing a Brit and the other the cancellation of the mitzva by not performing it. Thus, clearly the Rambam feels that it is important to perform a Brit as early as possible, but that Karet does not take effect unless the person is not circumcised at all. The Raavad, on the other hand, feels that even a person who delays by one day is punished by Karet. In my humble opinion, both Rambam and Raavad feel that any mitzva which is not simply a physical action but which makes a change in the person's body is considered to have been cancelled if the person did not perform it even for one day. (This is what the Rambam writes – that one who is not married by the age of twenty has cancelled a positive mitzva – Hilchot Ishut 9:2.)

The Comparison between Redemption of the Firstborn and Circumcision

Let us now see if delaying the redemption of a firstborn is the same as delaying a Brit.

It is written, "He should be redeemed from the age of one month and beyond" [Bamidbar 18:16]. In the Mishna it is written that in the opinion of the Chachamim the obligation to redeem the baby begins with the thirty-first day. The Talmud explains that this is derived from the Torah method of a "gezeirah shava." The early commentators disagree about the reason that we wait thirty days before redeeming the child. Rashi feels that only after thirty days are we confident that the child will continue to live, while Tosafot feel that this rule is Torah law, without a need for an explanation (Bava Kama 11b).

The ROSH writes as follows: "After he reaches the age of thirty days he should be redeemed immediately. He should not delay the mitzva, as we were taught by the sages – 'Watch over the matzot' [Shemot 12:17] can be read as 'watch over the mitzvot.' If an opportunity for a mitzva comes to you, do not miss it." [Hilchot Bechorot]. This implies that one who delays the redemption is not cancelling a positive mitzva but is merely missing out on the rule that "careful people perform mitzva as early as possible" (but this is not a formal obligation, as was written in Responsa Avnei Nezer, Yorah Dei'ah 395). This is also the opinion of the Chinuch (392), the Yerai'im (353), Tosafot (Bava Batra 5b), and Terumat Hadeshen (233). Maharit Algazi (Hilchot Bechorot 1:14) proves this from the Talmud (Shabbat 132a), which derives from the verse about circumcision, "And on the eighth day" [Vayikra 12:3], that the obligation is on the eighth day itself and not on following days. Thus, for redeeming a firstborn, for which there is no similar verse, there is no special mitzva on the thirty-first day itself but from that day on.

On the other hand, the opinion of the Elder Rebbe is that every day after the thirty-first day a person is in violation of not performing a positive 8 mitzva (Siddur, Pidyon Haben). This is also the opinions of Daat Tanya Rabati (98), Sefer Hatadir, and the Levush (Orach Chaim 551:17). In my humble opinion, the reason for this is what we noted above, that delaying a mitzva which directly involves the body is a cancellation of a positive command, since the child is in an unredeemed status during those days.

Another approach is that of Magen Avraham (based on Tosafot, Moed Katan 8b), which compares redemption to circumcision. Thus, the thirty-first day for redemption is like the eighth day for circumcision. One who misses this first day has missed performing a mitzva at the proper time, and after this time the mitzva is not being cancelled but should be performed "as soon as possible." Prominent rabbis in recent times do not agree with this approach, since for redemption it is not written "and on the day" but rather "from the age of one month."

The Beit Yosef (Yoreh Dei'ah 305:11) accepts the opinion of the ROSH, that delaying a redemption is not a cancellation of a mitzva but that it should not be delayed because of the principle that mizvot should be performed as soon as possible.

The Rambam defines the obligation to "take care" in a case of circumcision as a mitzva: "All day long is suitable for circumcision, but in spite of this there is a mitzva to perform it early in the day, since those who are careful perform a mitzva as soon as possible" [Hilchot Milah 1:8]. He describes this need to be careful without explicitly calling it a mitzva: "This is the rule: Anything which can be performed during the day can be done all day long... But even so, those who are careful will perform the mitzva early" [Hilchot Korbanot 4:6]. From the Rambam it is clear that the rule to "be careful" in a circumcision is a mitzva (since it is written that Avraham rose early), as opposed to the opinion of Mahari-Engil in Gilyonai Hashas in Pesachim, who derives from Meiri that this is not an obligation but good behavior by the forefathers. However, according to the Rambam the rule of redeeming early in the day is not as important as it is for circumcision.

Summary

A Pidyon Haben should not be delayed after the thirty-first day, because of the law that "careful people perform a mitzva as early as possible." This same rule applies to a person who found out that he was never redeemed. However, according to the Rambam this rule of "early as possible" is not a mitzva comparable to the case of a circumcision. It is therefore reasonable to organize matters to perform the redemption in a respectful manner, which will correspond to the need to do it "early" and also perform the commands of the Torah in a pleasant way.

WHEN THE CHILDREN OPEN THEIR HEARTS We have Come to Expel Fear - by Meirav Maggeni, Author of Content and Stories in Chemed, the Religious School System

"Hurry up and go to bed," Imma said. "Do you remember that you have a field trip tomorrow? You have to get up earlier than usual."

That night I lay in bed, having a hard time falling asleep. My thoughts kept coming to me in a jumble. "What will happen if I wake up late? ... What will happen if I miss my morning ride? Maybe the best thing is just to give up in advance and stay home. Field trips can be very dangerous, can't they? I once heard about a boy who got separated from his group and who was only found late at night out in the fields – tired, thirsty, hungry, and very scared. And what if there will be an accident later tonight, heaven forbid?" I trembled with fright. "I once heard about a bus full of children which crashed into a train and caused a terrible tragedy."

But then I managed to stop the scary thoughts. "Why do I always think about things that scare me? Why does this only happen to me? My happy-go-lucky friends are probably enjoying themselves getting ready for the outing, filling their packs with sweet things to eat, and here I am frozen by

9 fright. A scared feeling always accompanies me, before a test I tremble and imagine that I will fail. When Imma or Abba don't answer the phone, I am immediately afraid that something might have happened to them. And I once heard on the radio about a boy who collapsed on a field trip because he did not drink enough water." I got up and filled another water bottle just in case I might need it.

My big brother Gadi saw me and said, "What fun you can have on your outing tomorrow! I wish I were also going for a field trip in the Golan, like you are, to see the fantastic sights of the Golan and to swim in a cool spring."

I prayed to G-d: "Let me really have a good time." And I pulled my blanket tight all around me.

Suddenly, I saw a pink figure standing right next to me. I wanted to ask who it was and how it got into my bedroom, but I was so shocked that I couldn't even open my mouth. And then it said to me in a quiet voice, "Take it easy, I am a figment of our imagination. I have come to help you overcome your fears."

I wanted to say that nobody can ever help me conquer my fears, but I was too afraid to speak. The pink figure continued to talk: "Fear is a result of your imagination. It is bad for you and it can stop you from doing anything. It changes us into people who are unhappy and worried. It makes us imagine a bad future, and it colors our lives in dark colors."

I wanted to say, "I know all that," and my tears ran down onto my pillow.

And the figure said to me in a quiet voice, "You can chase away all your fears." I wanted to ask how to do this, but I was afraid. The pink figure continued: "You can get rid of dark ideas by having pink visions. As soon as a scary idea appears, replace it with a good and happy one."

I finally managed to speak. "But my head is full of scary visions, and I have almost no happy thoughts at all."

The pink figure nodded its head and became a deeper shade of pink. "It is not surprising that you are filled with scary ideas. The news on the radio and in the newspapers does not leave much room for pleasant visions. But just think: How many children are on an outing at any given time? How many healthy and happy babies are born every minute of the day? How many happy weddings and other affairs take place very day? But none of these are ever mentioned in the news. Your goal should be to collect pleasant visions from any source that you can, and to fill your head with good thoughts. The pleasant visions will completely chase away your scary thoughts."

I was not very sure if this would work. "Who says that I will succeed?"

And the figure replied, "It is the 'Tzemach Tzedek,' a Chassidic rabbi. He said, 'Tracht gut, und es vet zein gut.'" And I asked, "What is that? A holy spell?" The figure laughed gently, and replied, "No, it's Yiddish. 'Think positive, and things will work out for the best.' Our thoughts can influence our lives. Just realize that you are wherever your thoughts are." And the mysterious figure disappeared.

In the morning, I remembered the pink figure, and I decided to take its advice.

I thought about all the green scenery that we would see, and I could almost hear the singing and the happy voices during our ride. And I imagined what a good time we would have on the trail. You might be surprised to hear this, but it worked! I left home in the morning feeling very good, almost without any fear at all. I wore a hat with a broad brim, and I had a backpack with all the goodies I could find...

The field trip was fantastic – my pink vision had become a reality!

10 Ever since, I have always tried to fill my head with "pink visions" and with good thoughts, which drive the worries out of my head. I don't want you to think that this is always easy, but it can be done. Perhaps when I grow up I will become an announcer for "good news," so that the nation of Israel will be able to fill up on "pink dreams." Only now and then will I tell about the bad news, so that people will know to avoid dangerous situations.

What do you think, my readers? Are you also frightened sometimes? Do you have any special ways that you use to get rid of fear? Please let me know.

E-mail: [email protected]

HOLY AND SECULAR Pure Righteous People - by Rabbi Amichai Gordin, Yeshivat Har Etzion

We went to the funeral on foot. The huge number of vehicles that came to Reb Yaacov's funeral almost completely blocked the road leading to the cemetery. On the way back, when the thoughts and memories choked me up completely, I stopped for a few seconds in the middle of the road and I thought of Edward Robinson.

Robinson (famous for the "Robinson Arch" near the Western Wall in Jerusalem) was an American scholar who was rightly considered the father of historical- geographic study in Eretz Yisrael. About a hundred and fifty years ago, he described in his book a trek that he took from Chevron to Jerusalem. On the way, he passed through the valley which today separates Kefar Etzion from the nearby army camp. In his book, Robinson describes how he encountered a tree at the end of the valley – the "Lone Oak."

The place where I paused on my way back from the funeral was on the shoulder of the road between Kefar Etzion and Alon Shevut. I was standing at exactly the same place where Robinson stood a hundred and fifty years ago. I tried to find the tree which he had seen at the time. It was very hard to find a single oak tree. The Lone Oak is now surrounded by many other trees. The desolate land which Robinson saw no longer exists.

I thought about the Arab nation, which left the area of Gush Etzion desolate and in ruins for hundreds of years. In the nineteenth century, a British zoologist described the area of Gush Etzion by saying, "No human residence has brought any life to the desolation of the area." After him, another traveler wrote, "You may get the idea that the curse of G-d engulfs the entire area, where not even a single tree can be seen."

I thought about the first pioneers of Gush Etzion who came to this area and brought plants back into the wilderness. I thought of the late Chanan Porat, who led the return to Gush Etzion after the Six Day War. They all found empty and desolate rocky hills (we have pictures of the scene at the time).

I thought about how in the face of the Arabic destruction a tremendous and blooming settlement bloc had grown up. Look how these forces of evil were opposed ever so quietly by simple Jews, who built a human Garden of Eden in the area. Perhaps this is what upsets the Arabs so much. For hundreds of years they destroyed, uprooted, and killed everything that they could in the area of Gush Etzion. It really can be very upsetting to see somebody else come to the same place and succeed in building up something beautiful and blooming, in the same desolate land.

And then I thought again about Reb Yaacov – the late Reb Yaacov Don, let his blood be avenged.

* * * * * *

I was just a young boy. Next to me on the bench in the yeshiva there was an older student. We were separated by a gap of seven whole years. He had a never-ending smile – Yaacov Don. Usually such a great difference in age might be expected to lead to great distance and estrangement.

11 But for Reb Yaacov this was not true. In our every contact, the man with the mustache showed us nothing other than warmth and happiness. It was always a pleasure to be with Reb Yaacov. In spite of his impressive height and his thick and authoritative voice, I was never afraid that I would hear from him any comment that was negative or sarcastic, or any kind of bad remark. For his entire life, Reb Yaacov showed an example of thinking that was positive, calm, and normal.

* * * * * *

Like our mentor, Rabbi Aharon Lichtenstein, Reb Yaacov had a routine of traveling every week to study Torah with his sons. On that Thursday, when the cursed and impure bullets pierced his good and pure heart Reb Yaacov was on his way to study Torah with his two sons in the Hesder Yeshiva at Maaleh Adumim. "They run to do evil, we run to study Torah."

* * * * * *

Heavenly angels cried out bitterly: Is this Torah and is this its reward? You who are wrapped in light as a cloak, An enemy insults Your great and exalted name And curses and abuses the words of Torah!

And a Bat Kol replied from heaven: If I hear another sound – I will transform the world into water, I will return the earth into a remarkable null and void. This is a decree of mine – accept it, you who delight in the law of two thousand years.

["Eilah Ezkarah" – a liturgical poem about the deaths of the Ten Martyred Rabbis recited on Yom Kippur].

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Pure and righteous people do not complain about evil, Rather they enhance justice.

They do not complain about apostasy, Rather they enhance the level of faith.

They do not complain about ignorance, Rather they enhance wisdom.

[Rav Avraham Yitzchak Kook, "Arfilei Tohar"]

For reactions and comments: [email protected]

ZOMET AT THE CROSSROADS A Motion Sensor to Change Light Intensity on Shabbat - by The Zomet Institute

A "miracle of a vial of oil" seems to be taking place before our very eyes in lights which change in intensity when a person approaches, driven by motion sensors. Such "wonders" can be found in gardens, at entrances to homes (for now, mostly outside of Israel), and in hotel corridors. They will soon begin to appear in stairwells in coop buildings. The main feature is a sensor which is activated by the approach of a person or by body heat. "And let there be light."

Many people have asked: Is this permitted on Shabbat? Or is it prohibited? And there are many more people who never ask the question... The answer is that even in the case of light from a "led" (which is not halachically defined as a flame) – one is not allowed to light it on Shabbat. A person who approaches the limits of the sensitive area and wants the resulting light ("nicha lei" – he or she wants the action to take place) might just as well have used his hand to turn on a regular switch.

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However, there is a difference depending on just what the sensor does. If no additional leds are switched on but the intensity of the light is changed in lights that are already on, the matter will depend on the type of sensor and the specific process taking place. For example: is the change of intensity on a continuous scale or does it consist of step changes? Zomet Institute has given Shabbat approvals to some types of sensors (see Rabbi Yisrael Rozen, "Bachatzotzrot Beit Hashem," in the discussion on modifying an electric current on Shabbat). In short, it is up to you to demand to see a written approval for use on Shabbat!

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

Vayeishev In one verse in this week's Torah portion there are The names of two settlements that are in the same regional council. What are the settlements, and which regional council is it?

Answers for last week, portion of Vayishlach - The riddle was: Two cities which are close to each other and which were given different punishments for the same sin appear in this week's Torah portion on the return journey home.

- The cities are Penuel and Succot, which were punished for their refusal to bring loaves of bread to Gideon and his army when they were pursuing Zevach and Talmona, the kings of Midyan (Shoftim 8:5,8). - The punishment of the people of Succot: "He took the elders of the city and desert thorns and briers, and with them he thrashed the people of Succot" [8:16]. - The punishment of Penuel: "And he shattered the tower of Penuel and killed the men of the city" [8:17]. - When Yaacov returned to Eretz Yisrael from Choron, he fought a man (an angel) at Penuel (Bereishit 32:24-31). And then Yaacov arrives in Succot. "And Yaacov journeyed to Succot, and he built a house for himself, and he made shelters for his livvestock. And he therefore called the place Succot." [33:17].

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We will be happy to publish your riddles here, with proper credit to the author. Send your suggestions to the e-mail address given below.

Do you have a bar/bat mitzva coming up? Are you looking for a special quiz? To order: www.hidonim.com 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) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

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