Shabbat-B'Shabbato – Parshat Bo No 1607: 6 Shevat 5776 (16 January 2016)

AS APPROACHES "Bnei Yisrael had Light in their Dwellings" - by Rabbi Mordechai Greenberg, Rosh Yeshiva, Kerem B'Yavne

When the Torah wanted to show the difference between Bnei Yisrael and Egypt in the previous plagues, it was written that the plague did not have any effect on Yisrael. For example, in the plague of Wild Animals, "And that day I will separate the Land of Goshen... no wild animals will be there" [Shemot 8:3]. In the Epidemic of the cattle we read, "From the livestock of Bnei Yisrael not one died" [9:6]. For Hail, it is written, "Only in the Land of Goshen... there was no hail" [9:26]. Why is it that for Darkness, it is not written that it was not dark for Bnei Yisrael but rather in a positive manner, "All Bnei Yisrael had light in their dwellings" [10:23]?

According to the Mishna in Pirkei Avot, the world should have been created with one declaration, but it was created with ten in order to give a reward to the righteous people who maintain the world, which was created with ten separate statements. What this means is that if the world had been created with only one statement everybody would have clearly seen how the Holy One, Blessed be He, created everything, and no room would have been left for human activity and free choice. Therefore, the world had to be created in a way that hid the word of G-d in creation, and it was created in ten steps, going from one to the next until the last one, our world, appeared.

Our sages taught us that the Ten Plagues corresponded to the ten statements by which the world was created. Their purpose is to reveal the hidden facets of the ten statements. That is why with respect to the Plagues, the Torah emphasizes such elements as, "... so that you will know that there is no other like Me" [9:14].

However, the sequence of revelation in the Plagues is the opposite of the hidden elements of the Creation. In the first statement, "In the beginning," [Bereishit 1:1], little is hidden. It is written, "One day" [1:5], and not "the first day," because there were not yet any other statements, only "One G-d." Much more is hidden in the last statement. On the other hand, the goal of the first Plague, that of the Blood, is to reveal a small measure of the large hidden element in the last statement of Creation, while the purpose of the last Plague, of the Firstborns, is to remove the cover of the remaining hidden elements. And that is why it is written, "I will go out into Egypt" [11:4], which is translated in the Targum as, "I will be revealed." The revelation in this Plague was most prominent: "'And I will pass through Egypt' [Shemot 12:12] – I and not an angel, I and not a messenger, I am G-d" [Hagadda for Pesach].

The Plague before the last one is Darkness, and this corresponds to the second statement of Creation, "And G-d said, Let there be light, and there was light" [Bereishit 1:3]. The sages point out that it is not written, "And it was so," but rather, "There was light," because the original light that was created was not suitable for evil people, and it was stored away for the righteous in the distant future. In the Plague of Darkness, the situation was restored to its rightful status, and "The darkness will be palpable" [Shemot 10:21]. This is like the first day, before the light was created. But for Yisrael, not only was there no darkness as was the case for the Egyptians – rather, there was light, the very same light which will be revealed to the righteous people in the future.

In the book "Maor Vashemesh" it is written that the numerical value of the acronym of the verse, "All Bnei Yisrael had light in their dwellings," is 26, the same as the numerical value of the name of G-d. This is a hint that the light was the original light that had been stored away. The darkness that the Egyptians felt is described as "darkness from above." The special privilege of Bnei Yisrael was that not only didn't they experience the darkness of Egypt but they saw and felt the unique light from above.

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POINT OF VIEW Budget Cuts for the Chief Rabbinate of the IDF - by Rabbi Yisrael Rozen, Dean of the Zomet Institute

According to recent news reports, the threat of budget cuts in the IDF includes the Rabbinate. This "decree" could be justified if it is being undertaken in the interests of greater efficiency, modernization, and the like. The Chief of Staff is leading a multiyear program of budget cuts in the parts of the army which are not directly involved in combat, by reducing staff and making changes in contracts of outside workers, along with other elements. I wish him well! Here is a news item from a few months ago giving some more details: "The IDF is proposing an across-the-board reduction of about 6% in staff as part of the multiyear 'Gideon' plan. The reduction will have an effect on such departments as military censorship, the Rabbinate, the legal department, the education corps, the department of behavioral science, the trackers, and others." Among other things, the commander-in- chief stated his position that there is no justification to pay for Galei Tzahal, the IDF radio station, from the budget of the Defense Ministry. More power to him! On the other hand, those who defend Galei Tzahal feel that a country like which is under constant siege and is surrounded by enemies must operate a "spare" radio service for emergencies – but this is not our topic for this article.

In the realm of the IDF Rabbinate, I feel that there are three separate issues, and I would like to comment on them. They are: (1) Dissolution/ reduction of the "Jewish awareness" branch of the service, or transferring it to the Education Corps; (2) Transfer of kashrut issues in the IDF into civilian hands, doing away with the uniformed Kashrut supervisors; and (3) Demotions of a large number of rabbis to lower military ranks.

The Jewish Fighting Spirit

When the "Religious Service" of the IDF was founded in 5708 (1948), as a precursor of the IDF Rabbinate, it did not have a defined mission of "Instilling a Fighting Spirit" within the army. This branch was established by the Chief Rabbi Yisrael Weiss, and it was greatly strengthened by his replacement, Rabbi Avichai Ronsky.

(As it happens, the first head of the "Religious Service" was my late father-in-law, Natan Gordi, who was in charge of these matters in the Haganah, before the State of Israel was formed. The "Chief Rabbinate" of the IDF was established when Rabbi Shlomo Goren was appointed as its head.)

I fully support this mission of the fighting spirit, which is in line with the task of the "Kohen anointed for war," whose role was to encourage and to nurture high morale among the soldiers in ancient times. The success of this department was greatly begrudged by the "secular" Education Corps in the IDF. Much noisy and troublesome criticism was whispered into the ears of the Chiefs of Staff for many generations by the "education" officers who were jealous of their newer "colleagues." The "Jewish Awareness" branch is a case where the Chief Rabbinate put aside its more mundane tasks involving the utensils in the kitchens, supplying religious articles, and organizing funerals (all very important roles), and broke out into the realm of waging war. The branch fit very well with the growing trend of an increase in the number of religious soldiers in command positions. Those who oppose this trend invented a new derogatory term for this situation: "Hadata" – to make the army more religious!

As far as I am concerned, it would be best to cancel this function of "Jewish Awareness" in the IDF rather than hand it over to the Education Corps. Evidence of the "Jewish values" which characterize this body is the fact that an important position within the Corps is held by a woman who is a Reform "Rabbah."

Privatization of Kashrut in the IDF

2 As far as this issue is concerned, I am not one of those who react to the idea with "astonishment, shock, and agitation." More than once I stated my position in this column in favor of privatization of religious services, first and foremost in the realm of kashrut. Of course, this means that the Chief Rabbinate of the IDF will continue to be the "regulator" – in charge of setting standards, and hiring and firing the enterprises which will provide the service. But the actual kashrut supervisors will not necessarily wear an IDF uniform. On the contrary – in my dim memories of army service, I find it hard to remember meeting any soldiers who were highly motivated to be kashrut supervisors.

I am not at all sure that privatization of the kashrut in the IDF will save any money, and I do not see an eager work force just waiting to fill the ranks of the new companies. In any case, if food preparation will be removed from the direct responsibility of the IDF, and the legendary army cooks will be replaced more and more by external "catering services," there is no reason for kashrut alone to remain as a strictly military task. If the goal is modernization, go for it – as long as you are willing to pay the price. And here the price includes finding military roles for the IDF kashrut supervisors and their spiritual offspring. And I have one more secondary but significant comment: If anybody is looking for a suitable military role for the large number of Chareidim who are expected to join the IDF, it might be a pity not to continue the classic approach to kashrut, which is very suitable for Chareidim, family men who must do their service close to home. Has anybody thought about this aspect of the issue?

"Do not Touch my Rabbis"

The idea is to lower the military ranks of all of the rabbis in the IDF. Those who plan this feel, for example, that it is enough for a rabbi of a regional command to be a major and not a colonel, with all the lower-level rabbis to follow in the same pattern. The truth is that I am not familiar with all the military roles and the current hierarchy in the army. One thing I can say for sure: The rabbis in the IDF are appreciated and respected within their surroundings, wherever they go, because of their military rank. The hierarchy is the heart of the military structure, and a rank is not merely a medallion to be worn on the clothing. It provides status and authority, along with the personal leadership traits of the officer. I have nothing to say about the roles of officers who are not rabbis, but in general I say, "Don't touch my rabbis!"

A WOMAN'S ANGLE Free Choice and Fate - by Terza Frankael, a teacher in "Tehilla" – Evilena de Rothschild, Jerusalem

For many people, this week's Torah portion, which includes the story of the Ten Plagues and the preparations for the Exodus, deeply involves the element of free choice. Time after time, Pharaoh decides to free Bnei Yisrael, but in the end, when the suffering caused to him and his nation by the current Plague subsides, G-d "hardens his heart" and he refuses to let them go. When the Torah tells us that Pharaoh's heart became hard, it is saying that in practical terms Pharaoh's free choice was taken away from him and he no longer was in control of the situation.

The Midrash tells us what Raish Lakish said to Rabbi Yochanan about this subject: "... The Holy One, Blessed be He, warns a person once, a second time, and a third time. If the person does not mend his ways, He blocks his heart from repenting in order to punish him for his sins." [Midrash Rabba Shemot, 13:3]. Free choice is not infinite, and when a person chooses time after time to do evil, he brings about a situation where as part of his punishment his free choice will be taken away, and he will not be able to return to the good path. That is, the real punishment that was given to Pharaoh was not necessarily the specific Plague that came after his refusal but rather the fact that he lost the ability to control his own actions.

Just imagine the suffering experienced by a person who wants to do good but is prevented by some external hidden mechanism from following his own free 3 choice, and he is therefore forced to do bad. It seems to me that this is one of the harshest punishments that a man can be given – it consists of external interference in the internal processes of a person, such that he or she cannot control his own decisions, and especially that he cannot repent for his evil ways.

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This idea reminds me very much of the day-to-day educational work in which I am involved. Every day I call on students who made a mistake to make a good choice, to rethink what they did, and to try to review their actions and learn from their mistakes, so that in the future they will do better. However, at times there are some students (very few, thank heaven) who enter into a magic cycle from which they cannot escape – one mistake after another without any ability to stop. In such cases I find myself wondering if these girls are suffering from having their ability to choose good taken away from them! In general, as human beings are we ever in a situation where our choices are so tough that we are caught in a cycle from which we cannot escape? As far as I can see the answer to this is yes – there are some situations where we can no longer exercise our own free choice.

At times I meet young girls in my school who have suffered from a bad fate. They may have been born into an environment that is too hard to bear, or they have been sucked into such an atmosphere against their will. I don't know how it happens, but many of them, perhaps even most, manage to gather their strength and succeed in rising up above their daily lives and moving forward. These girls are worthy of admiration, a huge embrace, and the appreciation of all the educational professionals who surround them. On the other hand, some girls come to us with despair in their eyes, and they reinforce the cycle of difficulty which surrounds them, choosing not to cooperate with the adult who is trying to help them. Time after time they are called in to be scolded and punished. In discussions, when I show them the choices they themselves have made, they look at me without any understanding and with wonder – what kind of choice are you talking about? While all of our energy and our heart are aimed at giving them support, if only they will accept that their future will be brighter if they trust us and let us help them, we stand with wonder – Has their free choice been taken away from them, and they simply have no other option?

In our studies of Jewish philosophy with the students, we discuss the words of Rabbi Soloveitchik about a covenant of fate and a covenant of a mission. In the class we can see some girls who seem to be fated to remain in their current status, without any possibility of choosing a different path. I do not have any answer to the painful question that I have asked here, I merely think that I might have been able to get a better insight into the essence of the punishment that G-d meted out to Pharaoh together with the Ten Plagues.

THE GOOD LAND The Persian Variety in Tiberius - by Yoel Yaacobi, Institute for Torah and the Land

"Rabbi Yehuda says, for the Persian variety Shevi'it is marked the year after Shemitta, because it grows for two years. They said to him, it grows near you in Tiberius, and only grow for one year." [Tosefta Shevi'it 4:1].

Every year we eagerly await the coming of Chanukah, after two "grey" months of mundane living, with the grey seeping into the very atmosphere. But this year the waiting was even more intense than usual. During the previous year of Shemitta, many people changed their shopping habits, no longer paying attention just to economic considerations but also taking the laws of Shevi'it into account, every person according to the halachic opinion that he follows. Even if in the end we lost something in comfort, we were happy because we had been given the merit to observe practices which were real to us but which our fathers could only dream about.

However, as this special year draws to an end, many people have a desire to return to their former purchasing habits. And that means to anticipate the coming of Chanukah, after which most of the produce which grew spontaneously 4 during Shevi'it ("sefichim") is no longer prohibited. However, the rule of sefichim applies to seeds and vegetables, since fruit that grows on a tree maintains its sanctity beyond date of Chanukah. For a fruit tree, the date that establishes the appropriate regime for Shevi'it (and for other laws) is the time of blossoming. This is usually taken to mean a time when the white of the flowers disappears and is replaced by the appearance of the fruit itself.

The Mishna discusses a fruit named "benot shuach." When this begins to bud in the Shemitta year, the fruit ripens only after three years. Thus, fruit from this tree which blossomed last year, in 5775 (2014-2015), and which will be treated as holy because of Shevi'it, will only ripen in 5777. Many attempts have been made to identify the "benot shuach," ranging from figs to bananas, and we will not trespass into the realm of my mentor Moshe Raanan, who has written about this matter extensively. I would tend to accept the proposal by Rabbi Prof. Shaul Lieberman (based on the Talmud Yerushalmi), that this is the stone pine, which has small but very precious fruit, and which indeed take three years to ripen.

The "Slow" Persian Fruit

In the Tosefta quoted above, Rabbi Yehuda discusses another species which behaves in a special manner, although it is not as unique as the benot shuach. He calls it the "Persian variety," and its fruit ripens in two years. In our case, this would mean that the fruit from the year 5776 would be holy, which is true for most of the citrus fruits grown in our times.

The Aruch gives two suggestions for the meaning of "parsiyot" – Persian variety – as a type of figs or dates. However, Prof. Yehuda Felix prefers to identify this as a plant which at the time was called "parsa'ah" and is today known as "mimusophus." This grew in northern Ethiopia, but it can also survive in Eretz Yisrael, although today it does not grow here, evidently because its fruit is not especially desirable. (Note that today "Persea" is the scientific name for avocado, which is not related to our discussion.)

In the Tosefta quoted above, the sages argued against Rabbi Yehuda that the reality which he encounters in Tiberius disproves his opinion, because this plant ripens in a year. However, in the Talmud Yerushalmi, after quoting the Tosefta, Rabbi Yehuda replies, "But you have them in Tzipori, where they grow for two years." Perhaps there is no dispute in principle, and the sages, who were familiar with this fruit in the warm and moist atmosphere of Tiberius, thought that it always ripens in a year, while Rabbi Yehuda showed them that in Tzipori, which was higher up and cooler, his description is correct.

He Purified Tiberius

Rabbi Yehuda is not as strongly identified with Tiberius as are the other disciples of Rabbi Akiva. In fact, he was a resident of Ushah, which is on the other side – the western area of the Lower Gallil. The one who is most closely identified with Tiberius is Rabbi Shimon Bar Yochai, who used lupine plants ("turmussim") in a halacho-technical method (either by natural or by mystical means) to remove the impurities in the city of Tiberius that were due to the existence of buried parts of dead bodies. This impurity stemmed from the fact that Tiberius was built on a cemetery (evidently that of the nearby Biblical city of Reket). In fact, from the time that Tiberius was founded by Herod Antipas, the son of Herod, who was born in the year 20 C.E., until the time of Rabbi Shimon Bar Yochai about a hundred and fifty years later, the Kohanim (who have a mitzva to avoid contact with the dead) had problems with living in Tiberius.

In spite of the fact that the city was established in honor of Emperor Tiberius and named for him, its fate was better than the city Caesarea, which Herod established in honor of Emperor Augustus. From the time that it was established Tiberius was considered a Jewish city. It was the last place where the exiled Sanhedrin sat (and according to tradition the Sanhedrin will be reestablished there), and during the time of the Geonim the traditions of the cantillation and the vowels were established there. An

5 attempt by Donna Gracia and Don Yosef Nassi to build an autonomous Jewish area around Tiberius in the sixteenth century failed, but in the year 5537 (1777) the true First Aliyah came to the city, with the arrival of about 300 disciples of the Magid of Mezerich, under the leadership of Menachem Mendel from Vitebsk. In the War of Independence the city was liberated a few weeks before the State of Israel was declared. Since then, the city has developed with a great height difference between the highest and lowest areas – from about 200 meters below sea level on the coast of the Kinneret to a height of 200 meters above sea level in the high neighborhoods of the city, to the west.

THE MAP AT THE SHABBAT TABLE This Month is the First of the Months for You - based on the book "The Shabbat Map (Tablecloth)" by Amos Safrai

The first mitzva given in the Torah to Bnei Yisrael appears in this week's portion – the mitzva of sanctifying the first day of a new month. In the era of the Second Temple, the news about the date of the new moon was spread by signaling with bonfires from a series of mountaintops (until the apostates purposely interfered with the system). The route of the fires is described in the Talmud:

"Where did they light the bonfires ('massuot')? From the Mount of Olives to Sartaba, from Sartaba to Garpina, from Garpina to Chavran, and from Chavran to Beit Baltin. They did not move from there, but they would wave the fire up and down until the entire area of the exile was lit up like a bonfire." [Mishna Rosh Hashana 2:4].

This idea of passing the message out to the area of the exile by lighting bonfires gives us an opportunity to visit many places in Eretz Yisrael.

A Nachal outpost named "Massuah" was established in 5729 (1969) by members, in the Jordan Valley, at the foot of the Sartaba Mountain mentioned in the above Mishna. After a few years, the site was moved to civilian control and it was made into a Moshav Shitufi (a Moshav where the property is handled as a cooperative).

Another Moshav Shitufi, Massuot Yitzchak, was established in 5705 (1945) in the area of Gush Etzion. The word Massuot in the name is in memory of friends of the founders who died in the Holocaust. Today Massuot Yitzchak is near the city of Ashkelon. On the way between the old and the new sites of this Moshav is Mitzpeh Massuah. It was named for the bonfires which were lit in ancient times to pass signals between Lachish and Azaka, as described in the Lachish letters.

Today Mitzpeh Massuah is used to help prevent forest fires, serving as a lookout point for workers of the Jewish National Fund.

WHAT DOES THAT MEAN? "Zot Omeret" - by Yaacov Etzion

"Zot Omeret" – "that is" – is a very common expression in Hebrew. Literally, it means, "she says." It is not really clear to us who is being referred to as "she." For example, a schoolchild might say to his father that he got a "good mark" on an exam in school, to be answered by a question: "What does that mean, a good mark?" The genders of the test, the mark, and the father, are all male in Hebrew, but the Hebrew expression is still, "Ma zot omeret?" – using the female gender, "zot."

The word "zot" is used in other combinations too. An example would be in a sentence like, "The weather was cold, but we went on a hike anyway ('bechol zot')." Again, the phrase "bechol zot" is not a reference to a specific noun of the female gender. In both of these cases, the word "zot" is a general reference which is not linked to a specific noun but rather to the subject matter of the conversation in general.

6 In this week's Torah portion, the son who sees the act of redeeming a firstborn asks, "Ma zot" – what is this? Eventually, this question was incorporated into the Hagadda as the question asked by one of the four sons. Here again the word "zot" is a general reference, and the phrase means, "What is happening here?" In such cases, the Torah uses the female gender "zot" and also the male version "zeh." In last week's Torah portion, Pharaoh was given a message from G-d: "I let you remain for this ('ba'avur zot') – in order to show you My power" [Shemot 9:16]. In this week's portion, we find: "Because of this ('ba'avur zeh') G-d did this for me when I left Egypt" [13:8]. In both cases, the male and the female, it seems that the phrase is a reference to a general concept and not to a specific noun (note that Onkeles translates both instances with the same phrase in Aramaic – "bedil da").

As to the specific idiom "zot omeret," its direct source is evidently from the famous judgement of King Shlomo. After the two women make their demands, the King summarizes the situation as follows: "This one says ('zot omeret') – This is my son who lives and your son is dead. And this one says ('zot omeret') – No, rather, your son is the dead one, and my son lives." [Melachim I 3:23]. In this case the word "zot" is not a general word but a specific reference to a woman who came to the King. It would seem that when the King said "zot" the first time he pointed or nodded his head towards one woman, and with the second "zot" he indicated the other woman.

In the language of the sages, the general word "zot" is often replaced by the word "zu" – for example, when a groom gives his bride a ring, he says, "betabaat zu" – with this ring. However, the phrase "zot omeret" – meaning "that is" – was kept as is, since it is a quote from a verse. For example, Raish Lakish says the following about the Mishna in Pesachim which teaches us that we should dip the vegetable in "chazeret" – "Zot omeret (that is): Mitzvot must be performed with full intention." Some people postulated that the phrase "zot omeret" is a shortcut for a full phrase, "This Mishna says," but it seems that the word is used here in a general sense and there is no need to search for a missing subject in the sentence.

RESPONSA IN THE LAND The "Hagomel" Blessing for a Miracle that Happened to a Small Child - by Rabbi Re'eim Hacohen, Rosh Yeshiva and Chief Rabbi, Otniel

Question: Can a minor recite the "Hagomel" blessing (to give thanks for a miracle)? Can his father recite the blessing instead of the boy?

Answer:

"He who Repays Good to Those who are Obligated" – Who is Obligated?

The text of this blessing as written in the Talmud is, "He who repays in good deeds" [Berachot 54b]. However, the version in the RIF, the ROSH (ibid) and the Rambam (Hilchot Berachot 10:8), is as quoted above, "to those who are obligated." This is also the ruling of the Shulchan Aruch (Orach Chaim 219, 71). Based on the version in the Talmud there is no reason to prevent a child from reciting the blessing, but according to the version of the RIF and the others a minor is not "obligated" and therefore cannot recite the blessing. This is what was written by Magen Avraham in the name of Maharam Mintz, and it is also the ruling of Mishna Berura, Kaf Hachaim (ibid), and the Ben Ish Chai (Eikev, 7).

However, in the notes by Rabbi Akiva Eiger on the Shulchan Aruch, it is written that a child can recite the blessing, and this was also written by the Chida (in Birchei Yosef) about the local custom in his area. This is clearly stated by Mor U'Ketziah:

"Why should this be different from all the other blessings, which they are taught to say for educational purposes even though they are not directly obligated? And it is right to say they are obligated, either because of

7 their education or because the word 'obligation' is relevant for all the other people in the world.

"There is no need to interpret the word 'obligated' as meaning specifically the one who recites the blessing... Imagine that a person is perfectly righteous and still recites the blessing... Otherwise, how could the sages have written such language into a blessing? Rather, this is the form of the blessing, which includes thanking G-d for all the good that He constantly does, both for those who are worthy and others who are not, and that He does good even for people who have obligations... And for this reason righteous people also confess with the prayer 'Ashamnu,' (in the plural)... And it explains why the blessing is recited in public. Therefor it is clear that a child should certainly recite the blessing."

In my humble opinion we can accept this analysis. In fact, it is clear that we should prefer to have a minor recite the blessing because when he does so we are at the same time observing the mitzva of educating a minor.

Reciting the Blessing for a Miracle that Occurred to Another Person

In the Talmud (Berachot, ibid), we find that a person can recite a blessing for another one who was saved. Rav Channa, the student of Rav Yehuda, did this. When Rabbi Yehuda recovered from sickness, he said: "Blessed is G-d who let you remain with us and did not turn you into earth." Riaz concludes as follows: "It seems to me that if a person wants to give thanks and bless Hagomel for his loved one and a relative whose pain he feels, he can do so" [quoted by Darchei Moshe and the comments of the RAMA].

The Rashba writes in Berachot, "A person can recite the blessing for a miracle that happened to his rabbi, as Rav Channa did." This is in spite of the fact that the Talmud Yerushalmi left this as an open question. Beit Yosef understood the Rashba to mean that a person can only recite the blessing for his rabbi, but this limitation is not mentioned in the Shulchan Aruch (219:4), and therefore Magen Avraham concludes that the author of the Shulchan Aruch changed his mind. He concludes that one can recite the blessing any time he is happy that somebody was saved (this is also the opinion of the BACH, who explicitly disagrees with the opinion of the Beit Yosef). On the other hand, it is correctly noted in Responsa Bnei Banim (2:15) that the wording in the Shulchan Aruch implies that it pertains only to a case after the fact, and he did not seem to approve this a priori ("If one blesses another and says, 'He who did good for you.'").

With respect to a father who makes a blessing for his child, the Tashbetz writes (4:4 - and Rabbi Akiva Eiger agrees) that this is certainly allowed, since a son is considered as the same person of the father (see the Talmud, Shabbat 105b). It seems clear that in this case one should recite the blessing (and this is also implied by the TUR and the RAMA).

On the other hand, Biur Halacha (ibid) quotes from Alya Rabba that the main ruling should follow the Beit Yosef, and one should only make a blessing for his own rabbi (and that in fact one is obligated to do so). This is also the ruling of the Chida (in Birchei Yosef and Machazik Beracha).

Responsa Bnei Banim insists that the Rashba does not imply that one should only recite the blessing for his rabbi (as Beit Yosef understood). His proof is from Orchot Chaim, which quotes the words of the Rashba (Hilchot Berachot 45). But even so, he writes, "One who sees his friend rise from a sickness should say, 'Thank G-d for letting you stay with us and not returning you to earth' [45]. The same appears in Meiri and Pekudat Halevi'im, written by the HAROEH.

The Wording of the Blessing for Another Person

In accordance with the rabbis who allow reciting the blessing for another, the proper text is as is brought in the TUR and the Shulchan Aruch: "He who repaid you with all the good." Using this version, there is no problem for a father to recite the blessing for his young son, since the word "obligated" does not appear, and this is merely a blessing of thanks and praise.

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Conclusion

Since we have found a respectable group of early commentators who feel that a person can recite the Hagomel for his beloved one or his relative when he felt pain for him and is happy for his recovery, and since the TUR and the RAMA agreed that this is correct, a person can recite the blessing for his young son or daughter. This is written in the Aruch Hashulchan. Thus, one who has a desire to recite the blessing for his son or daughter is clearly following a good path. However, in my humble opinion, if the child has reached the age of education, it is better to let him or her recite the blessing.

WHEN THE CHILDREN OPEN THEIR HEARTS The Connecting Link... - by Meirav Maggeni, Author of Content and Stories in Chemed, the Religious School System

For the last few days, the first thing I did when I got home from school was to open my email, but I have been disappointed every time. I don't understand why Rabbi Chaim, the school rabbi, didn't send me a reply, like he promised to do.

A week ago, I went to Rabbi Chaim and asked him a question about something that really bothers me. "How can it be that the great and mighty Holy One, Blessed be He, who created heaven and earth and is all-powerful, cares about what I do (small and puny that I am) when I wake up in the morning? What difference does it make to Him whether I wash my hands and which shoe I put on first, the left one or the right one? What is the point of all of these nitty-gritty details in our lives? Does the Master of the Universe really care how I make a glass of tea on Shabbat? I really don't understand why all of these tiny points are so important. The main goal is that we should be good to each other, help our friends, pray, and study Torah. Why do we need all of this detail??"

Rabbi Chaim listened carefully to my questions and wrote down my email address, and he promised to send me an answer soon. But a whole week has already gone by, and I am disappointed to say that no answer came. So I decided to go to his house, pound on the table, and demand an answer.

Rabbi Chaim greeted me warmly, and he showed me respect as an important guest. He told me to sit in the living room, and hinted to his wife Batsheva that he wanted her to bring us some refreshments. He sat down next to me and waited for me to speak as if he had all the time in the world to meet me. To tell the truth, the way he greeted me so warmly confused me a bit. If he has so much free time, why didn't the rabbi send me an email, I thought to myself.

However, Rabbi Chaim didn't leave much time for thinking, and he turned to me and asked, "Why have I been privileged to have you visit me today?" I was very surprised. I said, "Don't you remember that I asked you a question?" And he replied, "Of course I remember. The very same day I wrote you a detailed and reasonable reply. Are you sure that you didn't get my letter?"

I shook my head, and told him that I had not received any letter. Rabbi Chaim took a piece of paper out of his pocket, where he had written down my email address: "yoav@gmail com" – and he showed it to me. And I said, "Now I understand why your mail didn't get to me. There is a period missing. Here is how you have to write the address: [email protected] – then I will get your email."

But Rabbi Chaim looked surprised. "Oh, come on," he said to me. "What does it matter if there is a period in the middle of the address or not? Don't try to tell me that such small details are important! Doesn't it seem funny to think that because of a missing period we can't send mail back and forth between us?" Rabbi Chaim said this with a big smile, to show me that he didn't really believe what he was saying. Rather, he wanted to teach me something about the significance of small details.

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"Do you see it now?" He went on. "The purpose of the mitzvot is to help us form a link to the Holy One, Blessed be He. In order for the link to form properly, it is important to 'key in' the exact address, without missing even one single 'period.'"

I thanked Rabbi Chaim for the special way he answered my question. He smiled and said, "It was not my idea. This is a well-known story that a friend of mine sent me. I am lucky that he didn't forget to put the 'period' in my address, otherwise it would not have gotten to me."

On the way home I thought about what the rabbi taught me. Now I understand that the mitzvot make a connection between us and G-d. The only way to form the link is to observe all the precise details of the mitzva. I realized that I still have a lot to learn about the mitzvot and about how to observe them in a precise way. I therefore took it upon myself to study halacha very seriously, and I decided that if I had any questions I would turn once again to Rabbi Chaim. And please pray for me to be successful in forming my link to G-d...

What do you think, my readers? I am sure that you want to be form a link with the Creator of the World. So from now on, always make sure to remember the 'tiny period' and where it must go.

HOLY AND SECULAR "Only what You Love" - by Rabbi Amichai Gordin, Yeshivat Har Etzion

Here are some excerpts from a song written by Meir Goldberg which has almost become the hymn of Bat Mitzva parties:

Do only what you love, Only what you think Will be best for you... One day the one you are waiting for will come The one whom you want will come, With what you love about him... Do only what you love...

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This popular song empowers freedom and the internal strength of a person. The song is in the spirit of post-modernism which is so prominent in our generation. This spirit empowers the "I" and my personal strengths, and it dulls external values and external existence. There are no external values, there is only "what you love." There is no external reality – "The one whom you want will come."

Is it bad to enhance our internal forces? No, it is very good to strengthen our internal forces. "Son of man, go higher, rise up. You have spiritual wings, rise up higher and higher." This was written by Rav Avraham Yitzchak Kook, the great rabbi. All research studies show that a person who believes in his own abilities will achieve much more than what his objective strength would seem to allow. Internal belief is the key to success and happiness.

But in spite of this, the song itself is very bad. When the internal light, which is so vital and important, dazzles us and makes us forget the other worlds, we are in deep trouble. If we forget that there are external values which do not link up to our internal fulfillment, we have a serious problem.

So, let us move our discussion and listen to the mother of another very gifted and creative songwriter – Arik Berman. In a song "Self-Fulfillment," Berman describes in a very sharp and cynical way an imaginary conversation between the singer, who wants self-fulfillment, and the very accurate warning his mother gives him.

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10 I will put a note or two in the G-dly wall, But not in the name of heaven - rather in the name of self-fulfillment.

I will lead regiments of youth, in the existential war, They will write to me by mail, and I will sign my name, To the convict in the prison, to the terminally ill, But not in the name of purity – rather in the name of self-fulfillment.

... We mix it with a dash of feeling, a homey folk song, But not in the name of the flag - rather in the name of self-fulfillment.

... I think my mother once told me that this is not good for me, But what does she know? ...

"Guard the dreams for yourself and for the nights, So that you will be able to wake up – otherwise you will go mad..."

["Self-Fulfillment," by Arik Berman]

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It is very enticing to forget the outside world in the name of self- fulfillment and achievements. Very enticing, until we catch on that we are out of touch with reality. It is very enticing, until we notice that we have jumped out of an airplane without any parachute, and all of a sudden we have a vital need for a safety rope, otherwise we will go mad...

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There is a serious fault in the discussions we have about the world of the mitzvot and our values. We spend too much of our time trying to explain how the mitzvot and the Torah help us be fulfilled. We explain why the study of Torah touches us deeply. We explain how prayer excites us. We explain how the mitzvot empower us and help us to develop.

That is all true. Torah empowers us, helps us develop, helps us emotionally, and is very significant. It is certainly true. But that is not the whole truth.

The Torah is important to us, not only because it contributes to our lives. First and foremost, it is the Torah of G-d. Standing before G-d in prayer is important not only because it lifts us up, but first and foremost because we are the servants of G-d who stand up before the Creator as slaves who stand before their King. And this is true whether we are emotionally uplifted by the prayer or not.

The Torah and the mitzvot are safety ropes which help us maintain stability in a tumultuous world full of freedom. My dear bat mitzva girl: If you want a truthful and significant life, don't do "only what you love."

Have a good life.

For reactions and comments: [email protected]

ZOMET AT THE CROSSROADS "Shab-et" – A Pen for Vital Needs on Shabbat - by The Zomet Institute

In the digital age in which we live, it often seems that pens and pencils are a thing of the past. However, they are still necessary, sometimes for matters of security or for health care. Examples would be a nurse who keeps a record of medicines given to a patient or a soldier whose job it is to observe enemy troop movements. In such cases, it is necessary to have writing implements that can be used on Shabbat.

In the past, when it was necessary to make sure that corresponding beams of the Tabernacle were put together, a letter was written at the end of one beam to match the same letter on a beam that was to be next to it. This is 11 the origin of the labor of "writing," which is prohibited on Shabbat by Torah law. However, if the writing is not permanent – that is, it does not last but exists only for a short time – the action is only prohibited by a rabbinical decree.

Zomet Institute developed a pen for use on Shabbat in a case of a critical need. The ink evaporates on its own within a few days, so that the writing is not permanent. After Shabbat is over but before the writing disappears, the record can be photographed or copied manually using a regular pen. Such pens can be bought directly from Zomet Institute at our website.

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

Bo Find three words. The middle one has two letters. In the first word replace the first "zayin" by a "daled." And in the third word, replace a "daled" by a "yud." And from Pesach we have moved on to unwelcome summer guests. What are the original words and the changed ones?

Answers for last week's riddle – It was: Who is it whose second half of his father-in-law's name is that of his son?

- The answer is Aharon. His father-in-law was Aminadav and he had a son named Nadav. "And Aharon took Elisheva Bat Aminadav, the sister of Nachshon, as a wife, and she gave birth to Nadav, Avihu, Elazar, and Itamar" [Shemot 6:23].

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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 . 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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