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קול תורה Parashat Toledot 4 Kisleiv 5781 November 20, 2020 Vol. 30 No. 9

then specifies, “Yatzeu Peradot,” “except for mules.” Here, mules The Model of Ki Gadal Meod are officially excluded as a source of Hashem’s blessing By Mr. Chanan Strassman (presumably due to their sterility). Furthermore, the same mules which made Rebbe's stable-boy wealthy are also featured in an When a famine strikes, Hashem tells Yitzchak Avinu to unflattering story. The Gemara (Chullin 7b) relates that Rebbe remain in Gerar and bestows a blessing of prosperity upon invited Rav Pinchas ben Yair to dine at his home, but Rav Pinchas him. The Torah writes that “Vayizra Yitzchak Ba’Aretz HaHi vehemently refused upon discovering that Rebbe owned white VaYimtza BaShanah HaHi Me’ah Shearim VaYevaracheihu Hashem. mules. He said, “The Angel of Death is in this one’s house, and I VaYigdal Ha’Ish VaYeilech Haloch VeGadeil Ad Ki Gadal Meod VaYehi would eat a meal with him?!” Rashi (ibid s.v. Malach HaMavet) Lo Mikneh Tzon UMikneh Vakar VaAvudah Rabbah VaYekanu Bo explains that Rav Pinchas aligned Rebbe’s mules with the Malach Pelishtim,” “Yitzchak sowed in the land and reaped a hundred- HaMavet because they inflict fatal injuries. Essentially, mules are fold in that year. And Hashem blessed him, and the man became considered harbingers of death who cannot bring divine greater and greater until he was very great, and he acquired blessing. It is therefore perplexing that Rashi would implicate flocks and herds and a large household until the Pelishtim envied them in Yitzchak Avinu’s great stature. him” (BeReishit, 26:12-14). One detail appears redundant. Why Rav Ovadiah MiBartenura offers a resolution to this does the Torah repeat that Yitzchak became very great? We just dilemma based on a Midrash from Parashat BeReishit. After read about his abundant harvest and God’s blessing, in addition creating man on the sixth day, the Torah records Hashem’s to animals and servants. What more does this phrase add? recognition of His creations, “VeHinei Tov Meod,” “Behold! It was Rashi (BeReishit 26:13 s.v. Ki Gadal Meod) makes a very good” (BeReishit 1:31). In that context, Chazal (BeReishit seemingly odd comment, adding that the local Plishtim valued Rabbah, 9:5) derive that the word “Tov” refers to the forces of the dung from Yitzchak’s mules more than the gold and silver good, like the Yetzer HaTov, while the word “Meod” refers to from Avimelech’s royal treasury. One might ask how they could negative forces, such as death and the Yetzer HaRa. Until man possibly favor manure over money, but it makes sense in the entered the world, no creation could choose between good and context of a famine. Yitzchak harvested “a hundred-fold” at a evil. There was only “Tov” because everything naturally time when crops were failing, so the Plishtim may well have followed the will of God. Then, man’s creation introduced free coveted his potent fertilizer. In fact, Tosafot (Bava Metzia 85a s.v. choice into the world. The will of God could be opposed by the VeHava) cites this Midrash as a template for understanding a evil inclination, which could lead to death. This new state was similar description of Rebbi’s stable-boy. The Gemara claimed more than just “Tov,” so Hashem declared His handiwork “Tov that this laborer became wealthier than the King of Persia, with Meod” to reflect both the positive and negative forces operating no explanation as to how he pulled it off. Apparently, Rebbi in our world. owned enough mules for the stable-boy to amass a fortune by The Bartenura suggests that Rashi applies this selling their dung as fertilizer. Thus, Rashi’s reference to the dung understanding of “Meod” to our pasuk. The Torah says Yitzchak from Yitzchak’s mules may provide the background for his Avinu grew in stature “Ad Ki Gadal Meod,” Until he was very success and stature. great,” and we can interpret the word “Gadal” as acting on the However, there is strong evidence to suggest that mules word “Meod.” Yitzchak became “very great” by elevating are an unlikely source for greatness. When the Torah commands a (Gadal) the negative forces (Meod) in his life. Spreading fertilizer slave owner to free his Jewish slave and “adorn him generously, on his field in the midst of a famine was a statement of his from your flock, from your threshing floor, and from your wine spiritual resolve. Rather than despair from hunger or hostile cellar” (Devarim 15:14), Rashi (ibid s.v. MiTzonecha neighbors, Yitzchak stayed focused on his Avodah throughout UMiGornecha UMiYikvecha) explains that those areas are these hardships. He did not wait for Hashem’s blessing to highlighted because they are all sources of divine blessing. He materialize on its own, choosing instead to work the land and involve himself with the struggles of life in Gerar. Yitzchak’s dedication was so complete that even the dung from his mules Kol Torah is a community wide publication that relies on generous donations from our friends and family in the served a higher purpose. Not only did he embrace his challenges, community for its continuous existence. To sponsor an issue in but he was Megadeil the Meod; channeling negativity in a memory of a loved one, in honor of a joyous occasion, or for a positive direction. In fact, this was also the intention of Rebbe’s Refu’ah Sheleimah, please contact: stable-boy who tried using the mules as a means of alleviating [email protected] Rebbe’s suffering. As the Torah describes Hashem’s great

K Berachah to Yitzchak, perhaps it also shares Yitzchak’s great why are we crying? After all, as shown to us by Yitzchak, service to God. “planting” and “finding” are two separate things entirely. O There is no question that our community is currently facing a time of great difficulty, but it is also an opportunity The Rule of Three L for great service. Everyone can look around his “Dalet By Noam Barenholtz (’21) Amot” and find an area to be helpful, acting as a force of good in the world. Truly, there can be growth through Rivkah was most likely not three years old when she struggle. We must follow the example of Yitzchak Avinu and married Yitzchak. Avraham sent Eliezer to find a wife for T strengthen our spiritual resolve in meeting this challenge, Yitzchak after Sarah’s death, at the age of 127. Rivkah, her great turning the negative forces in a positive direction. Together niece (or niece, depending on whether or not Sarah is Haran’s O we can be Megadeil the Meod in our lives. daughter Yiskah), was probably not 124 years younger than her R great aunt. Besides, three year olds are not known for their Yitzchak Avinu and Hishtadlut prowess at heavy lifting, which makes all of Rivkah’s carrying in A By Asher Rauzman (‘21) Parashat Chayei Sarah pretty surprising. And she is described as “Betulah, Ve’Ish Lo Yeda’ah,” not exactly an accomplishment for H In this week's Parashah, after a famine in Israel a three year old. causes Yitzchak to relocate to Gerar, we learn that he has had Yet Rashi (BeReishit 25:20 s.v. Ben Arbaim Shanah, considerable financial success: “VaYizra Yitzchak Ba’Aretz quoting BeReishit Rabbah) writes that Yitzchak married Rivkah P HaHi VaYimtza BaShanah HaHi Me’ah Shearim when she was three. How do we understand this? VaYevaracheihu Hashem” - “Isaac planted in that land and Rashi gives his own rationale. Avraham receives the A found a hundredfold that same year. Hashem blessed him” news of Rivkah’s birth and Sarah’s death after Akeidat Yitzchak. (BeReishit 26:12). The Kedushat Yom Tov poses two Rashi assumes that Rivkah was born, and Sarah died, right after R questions on this Pasuk. First, if Yitzchak planted the crops the Akeidah; based on this, explains that Yitzchak waited three himself, then why does the Pasuk say that “he found” them, years so that Rivkah would be fit for relations. However, A as if he had nothing to do with their being there? And if it although Sarah died after Akeidat Yitzchak, it is unclear that it really was from Hashem, as found evidently at the end of the was right after. Rivkah was also probably born before Akeidat S Pasuk, “Hashem blessed him,” why even bother saying that Yitzchak, though Avraham was only informed of this after the H Yitzchak planted them himself? Akeida. This is bolstered by the fact that Avraham learns of the The Kedushat Yom Tov explains that Yitzchak Avinu birth of Rivkah’s father at the very same time he learns of hers A realized that whatever Hishtadlut he did had no relation to (BeReishit 22:22-23). Finally, as we said before, three is not an age the result. What he discovered was a gift from Hashem. In for intimacy. So, after all that, we’re back we started, scratching T fact, everything is a gift from Hashem; we just have to do our our heads at Rashi’s comment, no closer to understanding why, Hishtadlut. One can make an effort in one area and be exactly, he says Rivkah was three. successful in a totally different area. What one puts in and We may have a way out yet. Let’s take a closer look at takes out are unrelated. Therefore, Yitzchak realized that any Rashi’s most surprising comment. Yitzchak had to wait three T work that he may have done is completely independent of years so that he could be intimate with Rivkah. When we get over our the reward that he receives. If one invests sufficient effort, in dumbfoundment, we can examine this Rashi on a deeper level O anything, there is nothing about which to worry. and finally get to the bottom of this mystery. On its most basic L The Chafetz Chayim once found a Jew crying on the level, this Rashi is an expression of a Halachic principle: “A girl side of the road. The Chafetz Chayim asked him, “What who is three years old may be betrothed through Bi’ah” (Niddah E happened?” The man replied that he was a wagon driver, 44b). Three years old was the earliest possible time Yitzchak and that his horse had just died, along with his income. The could marry Rivkah, so, read non-literally, Rashi indicates that D Chafetz Chayim responded, “if you are convinced that that Yitzchak married Rivkah at the first opportunity. horse is what gave you your Parnassah, then yes, your Avraham was a trailblazer, creating new paths and O income has died with it. But if you take a moment to upending old ideals. Yitzchak, however, followed the paths his understand that the horse was just a messenger of Hashem, father set, maintaining the trails his father blazed. One of his life’s T Who already decreed how much money you will receive, defining moments, the Akeidah, was primarily a test for his then you have nothing to fear. If you understand that the father, and from there he continued in his father’s footsteps. Just horse was from Hashem, then you can also understand that like Avraham, he and Rivkah had trouble childbearing. Just like Hashem can just as easily send another messenger.” Avraham, he and Rivkah gave birth to two nations. Just like We can all apply this to our lives. Even if we are Avraham, he travelled to the land of the Pelishtim during a fired from our jobs or our businesses collapse, doesn't famine, and just like Avraham, he tells the king that his wife is Hashem have another messenger? Therefore, when our horse really his sister. Yitzchak even redigs his father’s wells, showing dies, when something that we think is important goes wrong, an active interest in maintaining his father’s legacy. Arguably,

Yitzchak’s boldest move in the entire Parashah is digging his own While Rav Yosef cites a minority of Poskim who ק three wells, pedestrian in comparison to Avraham’s revolution. object to the use of electric lights for Shabbat candles, he With that in mind, we can understand the focus on concludes that there is not a compelling reason to assert that Rivkah being three. Of course Yitzchak wanted to marry as soon one does not fulfill the Mitzvah of candle lighting with ו .as possible: his job was to maintain the status quo that Avraham electricity created. When Sarah died, the balance was upset. As Rashi Rav Yehoshua Neuwirth, writing in the Shemirat (BeReishit 24:67 s.v. HaOhelah Sarah Imo) says, “He brought her Shabbat KeHilchatah (34:4), states the rule as follows: “One ל to the tent, and behold, she was Sarah his mother; i.e., she became who uses electrically produced light for Shabbat or Yom Tov the likeness of Sarah his mother, for as long as Sarah was alive, a candles, has Halachic support for his practice, and may recite candle burned from one Sabbath eve to the next, a blessing was a blessing on this lighting”. In footnote number 22 he notes found in the dough, and a cloud was attached to the tent. When that “many Acharonim” subscribe to this view. The Radiance she died, these things ceased, and when Rebecca arrived, they of Shabbos (p. 12), however, quotes Rav Moshe Feinstein as ת resumed.” Yitzchak’s life was dedicated to keeping Avraham’s saying that one should not recite a Berachah on an electric work alive, and this included maintaining domestic life as it light. existed under Avraham and Sarah. Only when he ensured, by Rav Neuwirth’s conclusion is especially noteworthy ו marrying Rivkah, that the dream would continue, was he despite the overwhelming influence of Rav Shlomo Zalman “comforted for the loss of his mother” (ibid). How could Yitzchak Auerbach on his composition of the Shemirat Shabbat be at peace, knowing part of his father’s legacy had gone dim? KeHilchatah. Rav Neuwirth in this footnote cites Rav Shlomo ר Zalman as stating that Shabbat lights must contain an Electricity and Positive Mitzvot independent fuel supply. Thus, while he in theory allows ה By Rabbi Chaim Jachter electric Shabbat candles, he raises the possibility that this is only permissible when the power source comes from a battery. Standard electric lights may not be used, he is quoted Rav Ovadia Yosef and Rav Eliezer Waldenberg express as saying, because "one is considered to be lighting without an overwhelming Halachic consensus that a heated filament is fuel since at every moment new electric current is being defined as fire in the context of Hilchot Shabbat. The question is generated at the power station”. whether we may apply this ruling in a lenient direction as well פ Other Poskim do not share this concern. Rav Ovadia and use electricity for Mitzvot that require fire. Yosef notes (Yabia Omer Orach Chaim 2:17), there is no We will discuss the use of an electrically heated filament Talmudic source which indicates that a fuel supply is ר in regards to five areas of Halachah – Shabbat and Yom Tov necessary for Shabbat candles. The Rambam presents the lighting, Havdalah lights, Chanukah lights, and Bedikat Chametz purposes of Shabbat candles are Kavod Shabbat (Hilchot Shabbat and Yom Tov Lighting Shabbat 5:1), Oneg Shabbat (Hilchot Shabbat 30:1), and to ש Four great Poskim from the first generation that promote Shalom Bayit, domestic tranquility, (Hilchot addressed electricity and Halachah permit the use of electric Chanukah 4:14) by helping family members avoid stumbling lights for Shabbat candles. These are Rav Yitzchak Schmelkes ת ,over furniture. Accordingly, since ample lighting is provided (Teshuvot Beit Yitzchak Yoreh Deah 120), Rav David Tzvi the fact that when one lights an electric bulb no fuel supply is Hoffman (Teshuvot Melamed LeHoil 1:47), Rav Avraham present should be irrelevant. Shteinberg (Teshuvot Machaze Avraham 41), and Rav Chaim An interesting explanation is reported in the name of Ozer Grodzinsky (Teshuvot Achiezer 4:6). Rav David Cohen of Brooklyn, New York: since the electric Many of the next generation’s great Rabbanim agree. current is not under the control of the one doing the Mitzvah, ת These authorities include Rav Yosef Eliyahu Henkin (Edut one should not recite a blessing. This rationale appears to be LeYisrael page 122), Rav Aharon Kotler (as reported in Teshuvot based on a pronouncement of Rashba (Teshuvah 18) and Kochevei Ohr 1:1-2), Rav Yosef Dov Soloveitchik (cited by Rav ו Ra’avad (commenting on Rambam, Hilchot Ishut 3:23) that Hershel Schachter in Nefesh HaRav page 155-156), and Rav one may not recite a blessing over a Mitzvah when Ovadia Yosef (Teshuvot Yabia Omer 2: Orach Chaim 17 and performance of the Mitzvah is dependent on the future actions Teshuvot Yechave Da’at 5:24). ל of others. Since the ongoing production of electrical current is It is most significant that Rav Ovadia Yosef permits dependent on the power station, one may not recite a blessing lighting Shabbat candles with a Berachah. Even Rav Yosef, who over a light powered by such current. ד adheres to the traditional very strong Sephardic inclination to Nonetheless, this approach is not accepted by other avoid situations where there is only a possibility of one uttering most other Poskim (Rav Zvi Pesach Frank, cited by Rav blessings in vain (see, for example, Teshuvot Yabia Omer 1:29:11 Yaakov Ariel Techumin 35:31, and Rav Benzion Abba Shaul, ו (and 4:42-43, and Teshuvot Yechaveh Daat 1:66, 2:32, 4:4, and 4:41 Ohr LeTzion 18:12, though, agree with Rav Shlomo Zalman). permits one to use electricity lights for Shabbat candles and recite In civilized countries the electricity supply is stable to the the blessing. The possibility of one uttering a blessing in vain ת extent that the lighting of an electric light powered by motivates Rav Yosef to reach a contrary result when discussing electricity coming from a power station is considered under the use of electric lights for Havdalah candles. his control.

Despite the acceptability of electricity for Shabbat candles acceptable, whereas Rav Hershel Schachter Rav Yosef writes it should be used only if there is no ((“Lighting Shabbos Candles,” min 36-7) and Rav Asher Weiss alternative. This is the generally accepted approach. Thus, (Yeshurun Nissan 5774) argue that only an incandescent bulb is electric lights are commonly used by those spending Shabbat in a acceptable since it has a heated filament. hospital. Rav Yitzhak Yosef (Yalkut Yosef, Orah Haim 263:19) The question hinges upon how we define the Ner similarly recommends guests using electricity to fulfill their Shabbat (the Bracha we recite on Shabbat candles is L’Hadlik Ner obligation to light candles in the room provided by their hosts. Shel Shabbat). Hacham Yitzhak and Rav Eliashiv believe it refers Use of electricity for Shabbat candles should be to light and Rav Schachter and Rav Weiss believe it refers to encouraged for situations where one would leave lit Shabbat fire. The Shemirat Shabbat Kehilchata does not distinguish candles unattended. Fire departments routinely urge in the between types of electric light and seems to accord with the view strongest terms not to leave lit Shabbat candles unattended (see, of Rav Yosef and Rav Eliashiv. for example, https://www.fdnysmart.org/sabbath-holiday-candle- It is difficult to resolve this very live question which safety-2/ and https://www.ou.org/life/health/p hysical-health/fire- often arises today when incandescent bulbs are becoming far less safety-revisited/). Thus, if a family plans to leave their house popular. The advantage of the Zomet Institute’s Shabbat electric soon after Shabbat begins to eat at a friend’s home, they should lights is that it uses an incandescent bulb to avoid this dispute. It use electricity to fulfill the Mitzvah of Shabbat candles that is also battery powered to satisfy the opinion of Rav Shlomo week. Zalman, Rav Zvi Pesach, and Hacham Ben Zion who accept Guests staying in a hotel should also be encouraged to electric lights only if they are battery power. In Israel it also use electricity for Shabbat candles instead of the typical Shabbat satisfies the concern of reciting a Bracha on electricity that will be candle lighting that occurs in the hotel’s lobby. Shemirat Shabbat produced in a manner that does not confirm to Halacha. Thus, KeHilchatah (45:9) acknowledges that it is customary for the the Zomet electric Shabbat lights are a much better option for women staying at a hotel to light at a designated place in the situations when regular Shabbat candles cannot be used. dining room. However, he writes that this is proper only if the lighting occurs close to the table where she and her family will be eating. This is not easily accommodated. Therefore, Rav Neuwirth recommends that it is best for one woman to recite the Berachah in the dining room and the rest of the women to light Shabbat candles with a Berachah in each of their respective hotel rooms. For safety reasons, this should be accomplished using electric lights. Rav Yitzchak Yosef expresses the same approach even in regard to Ashkenazic women (Rav Yitzchak Yosef (Motzei Shabbat Parshat Chukat 5778 min 36)). I have similarly heard Rav Schachter and Rav Willig many times decry the collective lighting of Shabbat candles in a side room in a hotel by dozens of women. They both urge using electric lights in their room instead. The problem with using electricity for Shabbat candle lighting, as noted by Rav Moshe Shternbuch (Teshuvot VeHanhagot 2:157) is that while the goal of Oneg Shabbat is accomplished, the goal of Kevod Shabbat is not since it is far from clear that one is lighting the electric lights in honor of Shabbat. Editors-in-Chief: Noam Barenholtz, Harry Meister, Rav Ovadia Yosef also mentions a strong preference for electric and Eitan Mermelstein lights where it is clear it is lit for the purpose of Shabbat. This is accomplished in certain hospitals which provide Jewish patients Publishing Managers: Ezra Luber, Daniel Kroopnick, with specially designated electric Shabbat candles. In this way it and Asher Rauzman is clear the electric lights are lit in honor of Shabbat. The Zomet Publication Editors: Kivi Davis, Ezra Lebowitz, and Institute in Alon Shevut developed and markets a similar Aidan Samet product: http://www.zomet. org.il/eng/?CategoryID=250&Article Communications: Elan Agus ID=493 . Business Manager: Ezra Ratner While the Halachic consensus sanctions the use of Rabbinic Advisor: Rabbi Chaim Jachter electricity for Shabbat candles in case of great need, there is an Questions, comments? Contact us at: ongoing dispute as to whether only an incandescent bulb is Kol Torah acceptable for Shabbat candles or whether any electric light c/o Torah Academy of Bergen County suffices. Rav Yitzchak Yosef (Rav Yitzchak Yosef (Motzei Shabbat 1600 Queen Anne Road Parshat Chukat 5778 min 38) and Rav Yosef Shalom Eliashiv Teaneck, NJ 07666 Phone: (201) 837-7696 (cited in Shevut Yitzchak 83) believe any electric light is [email protected]