Shabbat-B'Shabbato – Parshat Vayeira No 1596: 18 Cheshvan 5776 (31 October 2015)

AS SHABBAT APPROACHES The Binding of Yitzchak - by Esti Rosenberg, Head of the Midrasha for Women,

"He suppressed his pity in order to perform Your will with a complete heart. So let Your mercy suppress Your anger against us."

These words from the "Memories" section of the prayers for Rosh Hashanah are an expression of an abstract of the Binding of Yitzchak – the human ability to overpower our natural mercy and our desires when they come up against the obligations and the commands of the Creator of the World.

The Holy One, Blessed be He, demands that man must be willing to abandon some of his own inclinations, and sometimes even be willing to give up his life and to overcome his natural feelings of mercy as part of our acceptance of the yoke of heaven. This main element of the link between the Creator and His creatures first appeared in the way that G-d tested Avraham. In the end Yitzchak was not offered as a sacrifice, but the essence of personal sacrifice in response to a command and to the will of the Creator was born on Mount Moriah, and it remains the basis of our religious lives.

What did Avraham feel at the time when he began to understand this very significant point? What emotions did he experience when he climbed Mount Moriah?

Two world giants tried to describe Avraham's emotions at this point. Rav Kook writes, "Avraham did not lose any sleep that night, because of the clear knowledge that had come to him through the word of G-d. He did not have any feeling of being dull, of negligence, or depression mixed in with the yearning of his pure soul. The remainder of his sleep went by with rest and the joy of holiness, and the time for waking up came to him in its normal way..." [Olat Re'ieya]. Rav Kook describes pleasant sleep together with a great joy of harmony while Avraham was on the way to observe G-d's command. Avraham's emotions and the will of the Creator meshed into one.

In his essay, "On the Love of Torah and the Redemption of the Soul of the Generation," Rav Soloveitchik gives a different picture. "I demand from you the greatest possible sacrifice, I want your one and only beloved son. Don't delude yourself that after you obey the command and offer your son as an Olah Sacrifice I will give you another son in his place... I am interested only in your son, whom you love and will always love. You will spend many sleepless nights when you will search through the wounds in your soul... Your life will become an endless chain of torture of the soul, but I still demand this sacrifice from you." There is no harmony in Avraham's mind on the way to the Binding. There will be no peaceful sleep and a rest for the soul – rather, there will be sleepless nights and many questions to ask the Creator of the World. This will deepen the gap that sometimes exists between the desires of man and the will of G-d.

Both the Avraham of Rav Kook and the Avraham of Rav Soloveitchik overcame their feelings of mercy, in silence and with dedication. Without asking any questions, they both performed the will of G-d. However, the descriptions of the raging emotions within them are very different.

These two different religious experiences in the face of the Divine command of the Binding form the basis for two very different religious approaches in our daily life.

POINT OF VIEW Do the Judges of the Supreme Court Live in Switzerland or the Hague? - by Yisrael Rozen, Dean of the Zomet Institute

1 "And [Sarah] said to Avraham, Expel this maidservant and her son... And G-d said... Whatever Sarah tells you to do, listen to her voice" [Bereishit 21:10,12]. "This teaches us that in prophecy Avraham was minor as compared to Sarah" [Rashi, based on the sages].

Do the judges of the Supreme Court live in Switzerland or the Hague? And what about the Chief Rabbinate?

The Battle over Morale and Hasbarah

The citizens of are standing up, with tremendous courage, against individual terrorism, with no clear target for fighting back. The State of Israel stands, in a very weak stance, against a communications attack in the world media based on lies. The god of our Moslem enemies is a god of murder, evil, and stage-managed falsehood which have been concocted to pull the wool over the eyes of the world. There are two main realms where this despairing battle is taking place: National morale and international "hasbarah" – advocacy. To our great sorrow as a nation, we also suffer in this struggle from serious obstacles at home, including two enterprises which reign supreme in their respective realms: The Supreme Court (together with the State Attorney) and none other than the Chief Rabbinate.

With great pain, I will expand on this general statement.

We are at war! It reeks of blood and it is filled with tears. An important element in our ability to withstand this attack is national morale, since after all the main warriors in the current struggle are regular citizens, who must stand up against a rioting group of riffraff. Many advisors, led by security experts, propose to destroy the houses of the terrorists, as a security act of war and not on a basis of military or civil punishment. It has also been proposed that we rescind the citizenship of close relatives of the terrorists, confiscate their property, and expel them to the broad "oceans" of the Islamic world. It is eminently clear even to the youngest children, but not to the judges of the Supreme Court who lounge in their comfortable chairs, that such measures are not meant as punishment but as psychological deterrence, in order to lift up our national morale and to depress that of the enemy. But the Supreme Court does not allow it! It would destroy the very foundation of democracy! It is eminently clear to every child, but not to the judges of the Supreme Court and the State Attorney, that a battleground has different rules than normal life. It is clear to every child, but not to the judges of the Supreme Court and the State Attorney, that these suggestions are meant for a time of crisis, when it is not possible to maintain the "Swiss" laws and rules relevant under normal circumstances. It is clear to every child that every delay by the Supreme Court and the State Attorney brings us a step closer to national suicide on the altar of the religion of the Hague, as a mirror image of the Shahidim who kiss their Islamic swords.

I am well aware that the effectivity of such moves is a matter of dispute, and in the short run it will not be possible to prove that there they lead to positive results. However, in my eyes it is a national tragedy to see the Supreme Court put legal sticks into the wheels of our security, thereby helping in a roundabout way to sacrifice our young men and women to the idol of democracy.

I call out to the Supreme Court to come down from its ivory tower and from its couches, and to remove itself in practice (not necessarily in a public declaration) from any judgement against the national security forces, based on a rationale of a lack of jurisdiction during war, or using any other convoluted legal device, a procedure at which they have great expertise...

The Chief Rabbinate Indirectly Supports Enemy Lies

And this leads me to the second front of this war: International advocacy in the realm of detestable lies. Every child knows that the libel of Jewish attempts to gain control over the Temple Mount can be listed as one of the legends of Ali-Baba and the Forty Thieves, along with the other stories of 2 the Arabian Nights. What is going on is a holy war by incited Moslems who are fighting against imaginary Crusaders who want to destroy their mosque on the Temple Mount. And now, the Chief Rabbinate has joined in the fray just at this point by publishing a declaration, "a prohibition by 100 " to enter the Temple Mount, playing directly into the hands of the enemy, almost as if to say, "Our call to Jews to retreat from the occupied mountain is justified." This is clearly the point of this declaration, because otherwise why did the Chief Rabbinate find it necessary to publish a halachic ruling at this time? The proof of this is a parallel declaration by a hundred (religious?) academics, not to visit the Mount at this time and upset the Moslems. In addition, if the declaration of the Rabbinate is non-political, why doesn't it refer to the halacha prohibiting the entry of all Gentiles onto the Temple Mount?

In general, since when does the Chief Rabbinate publish halachic rulings in matters of public interest, while gathering the signatures of city and neighborhood rabbis for support? It could easily collect "a declaration of 200 rabbis" against Hesder yeshivot, against army prep schools, against the "heter mechirah," against boys and girls meeting together in youth groups, against women giving halachic advice, against minyanim with greater equality of the sexes, against and against more and more. Has the Chief Rabbinate ever used this device before, except for the matter of entering the Temple Mount, which has direct political consequences? We could understand if there was some possibility that such a declaration might have an effect in deterring people from going up to the Temple Mount, but every child knows that nobody will be influenced by the proclamation, since those who do enter the Mount do not see their rabbis among the signatories. I checked, and I found only two prominent religious Zionist rabbis who might have some influence, and three more who are members of the "Har-Hamor" . I conclude that this proclamation was created as a political message (similar to the prohibition of making Aliya to the land from many years ago) and not as a halachic ruling for people who have asked for guidance. It was created in order to echo in the realms of the government in its hesitation and for the world media, as if to say, "We also prohibit going onto the Mount," in response to the loud cheers of the Israeli left. I cannot identify even one "consumer" who will be interested in this proclamation.

I therefore recommend to the Chief Rabbinate to make use the principle of "sitting idly by and not making any proclamations," even if this halachic ruling is real and seems to the Rabbinate to be important. Just look what happened in our media, so thirsty for Israeli blood, in reaction to the correct statement by our Prime Minister that the Mufti of helped to push along the "Final Solution" in the time of the Holocaust.

SWEETNESS FOR THE SOUL Serving G-d from Narrow-Mindedness - by Rabbi Itiel Gilady, Lecturer in the School for the Soul and Editor of the Writings of Rabbi Yitzchak Ginzburg

Right now I do not have a head for study, my heart is clogged from praying, I do not have the strength for anything else. The situation is threatening, everything is upsetting, all the exalted and beautiful words seem very far away, not connected to me at all right now. I have no patience for ideals, I want to snuggle under a blanket, to get by one day at a time – just a little bit of quiet would be fine, thank you. In short, all I have on my mind is small stuff.

There are times when a person recedes into a narrow-minded state without any particular reason, and sometimes the external events help to create an atmosphere of tension and pressure. No matter what, the situation is that the person is caught up in his natural inclinations, can worry only about himself, and is angry at anybody or anything which he perceives as causing him harm (often, he sees the entire surroundings as a threat which is trying to put pressure on him).

However, one of the main principles taught by our mentor the Baal Shem Tov is that it is necessary and possible to serve G-d in every situation. "On a

3 good day accept the good, but on a bad day, note that G-d has made this and also the other..." [Kohellet 7:13].

G-d appears everywhere. This refers not only to physical places but also to mental states. Faith in this idea gives us the strength to tolerate every possible situation, to struggle with it, and to serve G-d from within it. Moreover, G-d supervises everything with personal guidance. G-d not only accompanies us in a state of narrow-mindedness, He is the one who brought us to this state, with the expectation that we will be able to manage somehow. He gives me the strength to pass His test and to serve Him even in this case. In the end, He will rescue us from the crisis, "With great wealth" [Bereishit 15:14].

By taking this idea one step further, we discover an important key in our struggles against situations of narrow-mindedness. We must strengthen our belief and faith that the Creator, our merciful Father, will get us out from the straits into the wide open spaces. Tomorrow I will no longer be in this place! At the same time, I must be aware that today, in this position, I can do something especially pleasant for the Holy One, Blessed be He, which I will no longer be able to do after today. G-d is happiest of all to hear the cry of a heart that is lost in darkness, yearning from a position of great difficulty – showing dedication and good will even when the mind and the heart are clogged and limited. Tomorrow, with G-d's help, I will no longer be here, so I have an opportunity to grab whatever I can from my temporary small-minded situation.

This approach is not merely a way of gathering strength in order to struggle or a pleasant method of encouragement. While these are also worthy goals, it can by itself be a source for freedom and a way to rise up from within. In a state of narrow-mindedness a person is stuck deep within himself and acts based on selfish feelings, pushed by motives that are not "in the name of heaven." However, the thought of the pleasant reaction of G-d to narrow- mindedness can itself help to bring the person out of his mood. Suddenly, instead of thinking only of himself, about present difficulties, and the worthiness (or unworthiness) of his actions, he remembers G-d, and in an effort to please Him, he reverts to being aware of "intentions in the name of heaven."

And this is the deep meaning of the concept that "actions not in the name of heaven lead to actions in the name of heaven." The "innermost" point of actions "that are not in the name of heaven," the real reason that G-d brings us to a state of narrow-mindedness, is to achieve a state of action "in the name of heaven" and to do something that is pleasing to G-d. The memory of the unique opportunity afforded by narrow-mindedness modifies the state of awareness and begins to lift a person up to a state of large- mindedness.

To put this another way: The Baal Shem Tov says that sometimes G-d lets great people fall down to a level of narrow-mindedness so that they will identify with people who start out at a low level and help them achieve a higher status (this could mean to repent, or in some cases to convert to ). Even in a state that has deteriorated to narrow-mindedness, one who can have an influence must continue to remain aware of his power, including having faith that his failures provide an opportunity to take care of others. And caring for others is the key to an escape from narrow- mindedness, where a person concentrates only on himself.

(Based on Rabbi Yitzchak Greenberg, "Panim El Panim".)

A PARSHA INSIGHT Deeds of the Fathers which are not a Sign for the Descendants - by Rabbi Asaf Harnoy, Post-Graduate Beit Midrash for Torah and Leadership, Jerusalem

Pesach 400 Years before the Exodus from Egypt

Right before Sedom is destroyed two angels come to Lot in order to rescue him. Lot, who was taught by Avraham about how to welcome guests, insists

4 that they come to his home, and he prepares a banquet and bakes matzot for them.

Rashi, who claims consistently that he is faithful to a straightforward interpretation of the verses, presents us with a big problem with respect to Lot's hospitality. Here is the verse that describes the banquet: "He made them a meal and baked matzot" [Bereishit 19:3]. Rashi writes, "It was Pesach." Even if we suggest that the meal also included four cups of wine and bitter herbs, how is it possible to celebrate Pesach hundreds of years before the relevant events took place?

The Patriarchs Observed the Whole Torah

One explanation for this dilemma can be based on a passage in the (Yoma 28b) and in the Midrash, where we are taught that our ancestors observed all of the details of the Torah. According to the Talmud, Avraham even observed the laws of the Eiruv for cooking (on a holiday for the following day, Shabbat), a law that the sages decreed many years after the giving of the Torah. And like Avraham, so Lot, his nephew, observed the mitzvot of Pesach together with the angels many years before the Exodus.

What Blessing should be Recited for a Mixture of Meat and Butter?

This principle, that the Patriarchs observed the entire Torah, poses a new problem for us. When the angels arrive at Avraham's tent in the beginning of this week's portion, the Torah lists the items in the menu that he serves them. In addition to cake, Avraham also served his guests choice meat, together with butter and milk. It is not easy to understand how Avraham, who even kept the laws of Eiruv for cooking, could at the same time totally ignore the prohibition of eating meat and milk together.

The Action of the Fathers is a Sign for the Descendants

Similar questions can be asked about Yaakov. How can we say that the Patriarchs kept the entire Torah when Yaacov married two sisters? We might suggest that when Avraham served meat and milk he did not partake of the meal, or perhaps that he did not actually cook the meat and the milk together. But what can we say when Yaacov himself marries two sisters?

Mending Serious Faults in Exalted Worlds

There are many explanations of this difficulty with the idea that our holy forefathers observed the mitzvot. Some commentators differentiated between Eretz Yisrael, where they performed the mitzvot, and abroad, where they did not. The Maharal says that there is a difference between prohibitions and positive mitzvot.

I would like to concentrate on the explanation given by Rabbi Chaim, of Volozhin. He writes that the Patriarchs did in general observe all of the mitzvot, performing them in all their detail. However, when they saw through the use of their pure and exalted intellect that to violate a mitzva would mend a greater fault – they chose not to observe the mitzva and to perform deeds which would lead to exalted correction of faults. For example, Yaacov understood that only by marrying the two sisters, Rachel and Leah, would he be able to be the father of twelve tribes. Therefore, he ignored the prohibition of marrying sisters:

"Thus, when the Patriarch Yaacov realized that based on the foundation of his soul he would be able to mend great faults in upper worlds and forces by marrying the two sisters, Rachel and Leah, and that they would establish the House of Yisrael, he worked very hard to be able to marry them both." [Nefesh Hachaim 1:21].

However, there is a point which is even more important and significant for our generation. Rabbi Chaim continues:

5 "After Moshe arrived and brought the Torah down to earth, it no longer belongs in the heavens. But let no man, no matter how wise he is in his understanding, say that because I see the reasons for the mitzvot... that it is appropriate for the root of my soul or for somebody else, based on the root of his soul, to violate a specific mitzva, heaven forbid. He should also never set aside any detail of the mitzvot."

In our times, there is sometimes a call to abandon some mitzva or other, or at least to be lenient in its performance, and this is said in the name of spirituality and exalted and holy secrets, following in the footsteps of the Patriarchs. However, we must emphasize: This was true before the Torah was given at Sinai. Now that the Torah has been given, it is the only thing that matters.

NOTES FROM THE HAFTARAH Why Perform a Miracle? - by Rabbi Oury Cherki, Machon Meir, Rabbi of Beit Yehuda Congregation, Jerusalem

Why did Elisha perform the miracles described in this week's Haftarah – the continuous production of new oil and reviving the son of the Shunamite woman? Even though righteous people and prophets can indeed cause wonders to take place both by praying and by the force of their holiness, it is not appropriate to change the ways of nature for personal reasons, such as the economic or medical needs of an individual. The Talmud discusses a similar case: "Rav Yosef says, Just see how great a man this was, to have a miracle occur for him! Abayei replied, Just the opposite! How terrible this man must be that it was necessary to modify the laws of nature for him!" [Shabbat 53b].

Evidently, the purpose of the miracle of the oil as performed by Elisha was to serve as a protest against the corrupt social behavior, which allowed debt-collectors to threaten to take the sons of the needy widow as slaves, without anybody trying to stop this from happening. Neighbors are willing to lend the woman their empty vessels, but none of them think to fill the vessels with food or money. If the social surroundings are so rotten, in a way that can lead the entire kingdom to crumble, Elisha makes a profound statement: G-d wants support for the needy people, and He is even willing to modify the laws of nature if the surrounding culture will not take care of them.

In connection with this, it is relevant to note another passage from the Talmud. "The evil Turnusrufus asked Rabbi Akiva: If your G-d loves poor people so much, why doesn't He give them what they need? Rabbi Akiva replied: It is so that through them we will be saved from Gehenom." [Bava Batra 10a]. This does not mean to imply that a poor person is a tool that a wealthy one uses in order to be worthy of a good life in the world to come, since that would mean an instance of great cruelty for the poor people. Rather, as Emanuel Levinas explained, a world without giving and receiving is hell. Thus, the term "through them we will be saved" refers to both the rich and the poor.

Elisha does not act as a private individual within the framework of his own small village. His actions are always aimed at the system of the government. He asks the Shunamite woman, "Can I speak for you to the King or the Head of the Army?" [Melachim II 4:13]. When he tells her that she will no longer be barren, the objective is to bring the prophet of the next generation into the world – according to the sages this was the Prophet Chabakuk.

And this explains the proximity between the two stories, the oil and the Shunamite woman. In a world that has become hell, a deep despair might have welled up in the hearts of men. Perhaps they would feel that there is no hope for improvement. When such a situation is reached, we must always remember that in the end good will prevail in the world, even though this may take a long time. And that is why Elisha revived the boy, to show that there is indeed hope. Even death, which for now is the greatest enemy of perfection in the world, will eventually be conquered, at the time of the resurrection.

6

Rabbi Cherki is the head of Brit Olam – Noahide World Center, Jerusalem

KLEZMER MELODIES Learning to Play a Clarinet - by Moshe (Mussa) Berlin

How did I learn to play a clarinet? That is an interesting story in itself.

When I was seventeen, I happened to come across a clarinet that was sitting, all alone and unused, in the back of a hall. At the time I was playing a trumpet in a wind band connected to the organization Elitzur, and the abandoned clarinet caught my eye. I was told that because of its poor state nobody else was interested in it, but I liked the idea, and it became my friend.

I bought a workbook for the clarinet, where the following sentence appeared in the introduction: "Whoever wants to learn to play the clarinet must look for a good teacher." Well, I had a "friend" but I didn't have a teacher, so I was forced to become my own teacher.

My playing took a turn for the better after my army service, when in the university I met a friend whose musical desires matched my own. Together we began to play for affairs of our friends, developing a new style that was not known before our time.

Before this, the music at weddings was performed by musicians who came to our land from Eastern Europe, where they had been playing in coffeehouses and clubs. They brought with them their repertoire, which consisted mainly of music for salon dances, such as the tango, the samba, and the waltz. They also played music from operettas and folk songs. The only Chassidic melodies that they played were those familiar to the pioneers of the First Aliya.

When we began to play, we included a rich repertoire of melodies from Miron, Chassidic tunes, songs written by Shlomo Karelbach, and Israeli songs. This remains the basis of Israeli klezmers to this day.

The bands at weddings were usually made up of weary people who worked at other tasks during the day and played music at night to augment their income. We played differently, partly because we did not get paid but only performed as a good deed. I remember that at the time I received many knitted kippot in appreciation of our work from brides for whom we played.

Unfortunately, this period of my life lasted for only four years. It ended abruptly when my friend Avramele Kuchinsky drowned in the sea on the day before Rosh Chodesh Tammuz, 5722 (1962). One of the novel and interesting things we did was to play instrumental renditions of melodies sung by cantors. For example, we played "Shema Yisrael," a famous piece sung by Leibele Glantz. It is quite symbolic that this was the last piece that the two of us played together before the accident.

At that time, Shlomo Karlebach, who is known as the Dancing Rabbi, began to appear in Israel. It was only natural that the two of us got together to play music.

Listen to related music here.

HALACHA FROM THE SOURCE Visiting the Sick by Telephone - The Center for Teaching and Halacha, Directed by Rabbi Yosef Tzvi Rimon (Today's responsa were written by Rabbi Daniel Fleishman)

Question: A friend of mine has been hospitalized and I am not able to visit him in person. Can I observe the mitzva of "visiting the sick" by talking to him on the phone?

Answer:

7 It is written in the Talmud:

"It happened that one of the students of Rabbi Akiva became ill. The sages did not go to visit him, but Rabbi Akiva did. The student lived because the rabbi cleaned the place and swept it... When Rav Dimi came he said... Whoever visits the sick can be expected to ask for mercy, that he should live." [Nedarim 40a].

The Ramban derives from this passage in the Talmud two goals of the mitzva of visiting the sick:

"We see from this that one purpose of visiting the sick is to clean his place and take care of his needs in his sickness, so that he will enjoy the visit by his friends. In addition, we expect the visitor to pray for mercy for the sick person... Thus, one who visits the sick but does not ask for mercy has not fulfilled the mitzva." [Torat Ha'adam, Chapter on Feelings].

The first objective of the mitzva of visiting the sick is for the visitor to provide physical help, by organizing the house and cleaning it, and by doing other chores that the sick person requires. The second objective of the mitzva is that the visitor should start to pray and ask for mercy for the sick person.

From the words of the Ramban, we might think that the main reason for the mitzva is to cause the visitor to pray. However, both Responsa Igrot Moshe (Yoreh Dei'ah 1:223) and Responsa Tzitz Eliezer (5, Ramat Rachel 3) explain that the main reason is the physical help and taking care of his needs. (This is what is emphasized in the above story about Rabbi Akiva, in the way he took care of the physical needs of the patient.)

A Sick Person in a Hospital

The main practical difference between the two reasons brought above for the mitzva can be seen in a case where the physical needs are taken care of by somebody else and not the visitor (for example, if the sick person has been put into a hospital or has other help all the time). In this case, there is no need for physical help but there is still a need for visitors to come and pray for the patient.

Even though in the case when the physical care is handled by somebody else the main goal of the mitzva no longer exists, the rabbis write that even so a visitor receives credit for observing the mitzva of visiting the sick but they do not agree on the reason for this. According to Tzitz Eliezer, the reason is that it is sufficient to fulfill only one of the objectives of the mitzva. However, Igrot Moshe proves from this week's Torah portion that even if neither of the purposes of the mitzva is fulfilled there is still an obligation to visit the sick. When the Holy One, Blessed be He, visits Avraham, he does not provide any physical help and he also does not bring out any additional mercy, since "after all, He can cure Avraham without the need to send down the Shechina for a specific purpose in Avraham's tent." But the Holy One, Blessed be He, still visits Avraham. According to Igrot Moshe, this proves that it is important to visit the sick even when the two reasons listed above do not exist. Evidently the very fact that a visitor comes gives strength to the sick person and encourages him, and helps him find a cure. Therefore, even if the specific goals listed above cannot be fulfilled, the visitor is observing a mitzva by the very act of visiting.

A Social Visit to a Sick Person

It may be that there are hints of the idea of Igrot Moshe in the words of the Ramban. Tzitz Eliezer suggests that in addition to the two goals listed there is also a third objective, to "enjoy the visit by his friends." That is, another purpose of the mitzva of visiting the sick is to make the sick person happy and to visit with his friends. This objective is also mentioned by the Rambam (the Book of Healthy Behavior), who emphasizes that "whoever comes to visit should enter with happiness, for the heart and eyes of the patient will follow the way of those who come to visit."

8 This third goal is certainly met even when there is no need for physical help or for prayer, and therefore even when the sick person is in a hospital one who visits has performed a mitzva.

"Visiting" a Sick Person by Telephone

Based on the goals of visiting the sick as discussed above, we can return to the question we asked in the beginning – if there is no other alternative, can we fulfill the mitzva by calling the patient on the phone?

Tzitz Eliezer writes that it is possible to fulfill the mitzva through a phone call, since in this case two of the goals of the mitzva are being fulfilled. There is no physical support provided, but the contact can give the patient a good feeling, and the one who calls will be better equipped to pray for mercy for the patient (this appears in Responsa Minchat Yitzchak, 2:84). This is especially true when the patient is in a hospital, since in this case the first objective of physical support no longer exists (as we noted above).

However, other rabbis feel that it is impossible to fulfill the mitzva of visiting the sick through a phone call. Igrot Moshe writes that significant parts of the mitzva are not observed in a phone conversation. For example: No physical support can be given, the patient will not enjoy a conversation as much as a physical visit, and we cannot expect one who talks on the phone to be as aware of the need for prayers for the good of the patient. We can also add that even if all the objectives could be fulfilled by a phone call this still does not fit the definition of "visiting" a patient. We can thus surmise that a phone call is not defined as fulfilling the mitzva (Minchat Asher, Bereishit 20:4).

Thus, it is clear that if it is possible to actually visit a sick person one is obligated to do so, and a phone call is not sufficient. This is what was ruled by Rabbi Ovadia Yosef (Yechaveh Dei'ah 3:83), and Rabbi Asher Weiss (Minchat Asher, ibid). However, the rabbis agree that when it is impossible to make a personal visit, it is worthwhile to phone the patient, since this is a mitzva of "gemilut chessed" – kindness.

Summary

The mitzva of visiting the sick has several goals (physical help, prayer for the patient, and a friendly meeting). Even if not all the objectives can be met, it is a mitzva to visit a sick person. It is possible that some of the goals will be accomplished by a phone call, but this does not fit the definition of visiting a sick person. Therefore, if it is possible to pay an actual visit, one should do so. However, if this is not possible, it is certainly a great mitzva to talk on the phone and show interest in his or her illness, an act which fulfills the mitzva of gemilut chessed.

NATURE AND THE TORAH PORTION Horns - by Dr. Moshe Raanan, Herzog College and the Jerusalem College for Women

"And Avraham raised his eyes, and behold, later, he saw a ram caught in the thicket by its horns" [Bereishit 22:13].

According to the simple explanation of the verse, the horns of the ram (a male sheep) helped to trap the animal, and because of them Avraham was able to catch the ram easily. This opinion appears in Midrash Seichel Tov along with the opposite approach, that the thicket interfered with the ram, which was on its way to meet Avraham:

"'Caught in the thicket' – This was a tree with very dense branches, as in the verse, 'The forest thickets will be chopped down by iron' [Yeshayahu 10:34]. Satan delayed the ram with the dense thickets, it would get loose from one and be caught by another. Others explain this differently – that the ram was caught in the ticket to make it easier for Avraham to capture it, and this is the simple explanation." [Bereishit, Vayeira, 22].

9 The fact that the ram's horns became entangled in a tree implies that the horns were twisted, such that it was not easy to simply pull them out of the thicket. And in fact the horns of a ram are quite convoluted, as opposed, for example, to the horns of a goat. Perhaps this is the reason that it is preferred to make a shofar from an animal with twisted horns if no ram horns are available. "For the shofar of Rosh Hashanah, it is best to use that of a ram, which is twisted. If it is not available, all types of horns can be used, whether straight or twisted, but a twisted one is to be preferred over a straight one." [Shulchan Aruch, Orach Chaim, Hilchot Rosh Hashanah, 586]. It is true that the main reason for this preference is as brought in the Talmud Yerushalmi, "So that the people will bend their hearts down in prayer" [Rosh Hashanah 3], but it may be that the twisted shofar also serves as a reminder of the way the ram was held in the thicket.

Horns of the Bovine and the Deer Families

The fact that horns appear in wide varieties of style and lengths leads us to ask what connection there is between this great variability and the roles that the horns play. Let us first discuss the differences between the horns of the bovine family and the deer family. These two families are very similar in many ways, such as chewing their cud and having split hoofs, but they have very different types of horns.

The antlers of the deer family are very twisted, and they are made of a solid bone covered with skin. The horns of the bovine family, on the other hand, are not twisted, and they are made of material with is like a fingernail. The horns are made in the shape of a tube or a sheath which surrounds a core of bone which grows out of the skull. This sheath can be removed from the bone, giving us the shofar (from the same root as shefoferet – a tube). The horns of the bovine family are permanent, while the antlers of the deer family fall off at the end of every mating season. Another difference between the two families is whether females have horns and not only the males. As opposed to the deer, whose females do not have horns (with one exception, the reindeer), in the bovine family many females do have horns. In general, the horns on the male are larger than those of the female, and the need for them is very clear, since they are mainly used in territorial fights or to obtain a mate. However, the question of the existence or lack of horns in females occupied researchers in the past and continues to interest them, ever since the days of Charles Darwin.

The Internal Value of Horns on Bovine Females

One of the explanations for the variations among horns in the different species, which is not well known, is that the structure of the horns helps the individuals of the species recognize each other. Many different species of antelope can cross-breed with other antelopes, but in general the offspring are completely infertile or almost so. Thus, it is important for individuals to be able to identify others of the same species very quickly, in order not to waste time in the precious mating season. There are many ways for the animals to recognize each other, but the most prominent sign that can be seen from far away is the antlers. And this might also explain the existence of the horns on females.

Some researchers have suggested that the horns on the females of the bovines serve as a weapon in the struggle for a food source. As proof, they cite a link between the size of the herds and the existence of horns. It is claimed that there is greater competition for food in species which live together in large herds, and therefore in these species there is a greater probability that the females will have horns. Another suggestion is that the horns of the females are an imitation of male horns, in order to deter the males from attacking young animals. As proof, these people note the fact that horns among females are most prominent in species where the herds are mixed, containing both males and females.

The Horns of the Female as Protection from Predators

Researchers have suggested that species which live in open spaces can be seen from great distances and are therefore more prone than others to being

10 attacked. For such species, there is an advantage for the females to have horns, as opposed to smaller species which have camouflage colors or which live in thickets. Others claim that in species which are large and strong the phenomenon of females with horns is more prevalent. A large body weight together with the horns helps the females protect themselves from predators, and many mothers in these species have been observed chasing away predators which attacked them or their offspring. There is a well-known film clip of a herd of buffalo chasing away lions that attacked a member of the herd. In these species, the horns are straight and pointed backwards, to the middle of the skull. With this structure, when the head is pointed down the horns can be thrust into a predator, but they cannot be used to avoid blows from antagonists from the same species. It is therefore clear that these horns are not used for fights within the species but rather for defense from predators.

For more information in Hebrew and for pictures, and to regularly receive articles about plants and animals linked to the Daf Yomi, write e-mail to: [email protected]

STRAIGHT TALK Thoughts for "Mother's Day" - by Rabbi Yoni Lavie, Manager, "Chaverim Makshivim" Website

She was 36 when she died. She was a young woman, beautiful and with a noble soul – a rare jewel such as is encountered only once in many generations.

Her chosen mate needed no more than a few seconds and a hasty glance to realize that he had found the only woman in his life. Without a word, he kissed her and started to weep.

She grew up in the home of a master of all swindlers, a wily scoundrel who never missed an opportunity to satisfy his craving for wealth. But this did not prevent her from growing up as the exact opposite of her father. She was pure and gentle, with a kind heart and an infinite ability to give of herself.

Have you ever met a woman who was willing to give up the love of her life for somebody else? She could have prevented this tragedy from happening, but she was willing to sacrifice her happiness forever so that her sister would not be put to shame in front of all the other people!

And even with respect to her father – in spite of everything he did to her when he stole the love of her heart on her wedding night and did not listen to her begging – when they separated years later, she worried about him and tried to rescue him from falling into the deep pit of idol worship. She returned a good deed to him instead of his evil, and hid his idols, even though she paid a dear price and received a terrible curse: "Whoever has taken your gods will not live."

There was nothing more she wanted in the whole world more than to have her own son – to pet his young hair, to look innocently into his eyes, to hold him tightly to her bosom, to raise him with great love. But she is the one who is held back with expectation, yearning, and tears – "Please, let me have sons..."

As time passes and her desire to become a mother is met with despair, she again does not think of herself but is concerned about her husband and the future of the family. She is ready to bring another woman into her house. "Lie with her and let her give birth on my knees." All she wants is to enhance and strengthen the house of Israel.

In the end, her own dream also comes true. G-d removes her shame and gives her a son of her own. At the very moment of the pain of childbirth, when other women swear to never go through this process again, she has only one prayer on her lips – "Let me have one more son. Please, only one more..."

Her prayers are received in heaven, but the birth ends in tragedy. For her, the declaration, "In her death, she bequeathed us life," was not a mundane 11 saying but a harsh reality. She died while she was giving life to her second son, the additional baby which she wanted so much.

She was 36 when she died. So young but such a giant. She lived a short life, but one that was so full, packed with suffering and pain, but filled with prayers and clinging to G-d. She absorbed blows and insults, but she exuded limitless love and dedication.

Decades passed. The family of Yaacov went through difficult times – a war between brothers, power struggles, and a cruel separation of one of the tribes of Israel.

Later, when the ten tribes arrived in Egypt, hungry, confused, and helpless, they meet the viceroy of the King. He is a man of great power, but he suddenly reveals a frightening secret: "I am Yosef!" They fall down in great fear.

There he is!

The lost son, whose life was ruined because of them. And now, there was no doubt in their minds that the time had come for revenge. He would repay them for everything that they had done to him. They would never see their elderly father again, and they would never be able to return to their families.

However, they find it hard to believe what happens next. This ruler, who distributes the food to the entire country, bursts out in emotional weeping and hugs them all warmly, and he smiles at them with love. They rub their eyes in disbelief. Could this be a nightmare? Or is it perhaps a cynical ruse to trick them, so that the blow to follow afterwards would be even more painful and cruel?

No, something unbelievable happened before their very eyes! They saw before them nobility of the soul and greatness of spirit of a type that they had never encountered in their lives. Where did he learn to act this way? How could a human being behave this way with people who had been so evil and harmed him so?

There is one answer to this question.

The beloved son learned his behavior from a rare and unique woman. From his mother. From our mother.

Yesterday, the nineteenth of Cheshvan, was the anniversary of her death. Our Matriarch Rachel. She was the woman who showed the whole world that a long life is not expressed as a length of time but rather as a depth and wealth of existence. This woman was buried on the roadside, apart from the others. And because of her merits her children will in the end reach their goal.

This woman had only two sons, but the good and the abundance that flowed out from her were engraved in our spiritual DNA, and they flow in the arteries of the nation of Israel, from that time until today.

And we, the children, we remember. We miss you, Mother Rachel, we promise you that we will continue on your path.

"This is what G-d said: Stop the weeping in your voice and the tears in your eyes, for there is a reward for your labors, so G-d says. And they will return from the land of the enemy. And there is hope after you, so G-d says. And your children will return to their boundaries." [Yirmiyahu 31:15-16].

For reactions, added material, and to join an e-mail list: milatova.org.il

EXHIBITION ABSTRACTS On the Way to the Mountain - by Heichal Shlomo Museum - The Center for Jewish Tradition

12 The story of the Binding of Yitzchak is full of symbolism. Climbing the mountain together, the binding itself, the angel, and the ram – all have been expressed in many ways in artistic renditions.

The dramatic moments which are summarized, at first glance, in a "passage" in the Tanach, raise an endless number of questions about emotions and thoughts that were not written down. For the artist, this provides the spark for pulling out the drawing instruments.

A volume of the Tanach published in 1908, written in German (translated by Benjamin Harz Verlag), contains drawings by the noted artist, Efraim Moshe Lilien (1874-1925). Lilien was a Jewish artist and engraver. Together with Boris Shatz, he founded "Betzalel." He was considered as one of the greatest Jewish artists, and the first Zionist painter.

A notable picture shows Avraham and Yitzchak on the way to Mount Moriah. Lilien chose to show Avraham in a powerful and emotional way, leaning over in order to kiss Yitzchak's hand.

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

Vayeira If we multiply the last number by itself – we get an age. If we multiply it again – we get the gift that the hero of the Torah portion received. What is this?

Answers to last week's riddle – it was: When passing through – one was "then" mentioned. During the dispute – a second one out of ten was "then" added.

- When Avraham passed through the land, it is written, "And Avram passed through the land, to the site of Shechem, to Eulon Moreh. And the Canaanite was then in the land" [Bereishit 12:6]. - During the dispute between the shepherds of Avraham and those of Lot, it is written, "And there was an argument between the shepherds of the sheep of Avram and the shepherds of the sheep of Lot. And the Canaanites and the Perizi then dwelt in the land." [12:7]. - The Canaanites and the Perizi were two out of the ten nations which G-d promised to give over to Avraham in the Covenant of the Pieces. "I have given this land to your children, from the River of Egypt to the great river, the Euphrates – the Keini, the Kenizi, the Kadmoni, the Chivi, the Perizi, the Refa'im, the Emori, the Canaanite, the Girgashi, and the Yevusi" [15:18-21].

* * * * * *

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)

13 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

14