Bereishit Vol.27 No.1

crtah, vacug s; Volume 27 BEREISHIT No. 1 SHABBAT MEVARCHIM Daf Hashavua 18 October 2014 • 24 Tishrei 5775 Shabbat ends in London at 6.48 pm Artscroll p.2 • Hertz p.2 • Soncino p.1 Rosh Chodesh Cheshvan is next Friday and Shabbat In loving memory of Susi and Freddie Bradfield Sara Gitel bat Mordechai Menachem l’’z and Yaacov ben Zvi l’’z Journeys with The Book of Yehoshua (Joshua) Chapters 1 & 2 the Prophets: Part 1 by Rabbi Dr Moshe Freedman, Northwood United Synagogue This series will aim to cover the major events in concepts together, describing Rachav as a the first books of the Biblical Prophets. We will woman of exceptional beauty (Megillah 15a) give a summary of the relevant passages before who was indeed an innkeeper and was therefore analysing some of the key elements. visited by many of the leaders and monarchs Summary: The first two chapters of the book of (Zevachim 116b). This may also have made it a Yehoshua detail the preparation and ultimate good place for spies to be less obtrusive. entry into the Promised Land. Yehoshua The Talmud (Megillah 14b) relates that Rachav dispatched two men, identified by eventually converted to Judaism and the Midrash (Bamidbar Rabbah married Yehoshua. Tosafot (great 16:1) to be Calev ben Yefuneh and Torah scholars who lived mainly Pinchas ben Elazar HaKohen, to in France and Germany, many spy out the area and city of Jericho. of whom were descendents They arrived at the home of Rachav, whose of Rashi) raise an interesting house was built into the wall of the city. question – since the Jewish people were After a tip-off to the king of Jericho, who came forbidden to marry into any of the seven to her house to find the spies, Rachav hid them, Cana’anite nations (Devarim 7:3) once the protecting them from danger. She then pleaded Jewish people had started the conquest of with them to reciprocate by pledging to protect the Land, how could Yehoshua have married her and her family during the imminent battle. Rachav? They agreed – she then tied a scarlet thread Two answers are proposed. Either Rachav and in the window to mark her location. After her family were in fact strangers living relating the incident to Yehoshua upon their among the people of Jericho and were not from return to the Israelite camp, Calev and Pinchas one of the seven Cana’anite nations; or if declared that G-d would deliver the Land to the they were from one of the Cana’anite nations, Jewish people. they converted before the Jewish people A Deeper Look: Rachav is described in the entered the Land of Israel, allowing Rachav to beginning of chapter 2 as a zonah. Rashi marry Yehoshua. Either way, to her merit, (d. 1105) explains this to mean an innkeeper, the Talmud (ibid.) lists eight prophets who were while the Radak (d. 1235) applies the usual descended from Rachav and Yehoshua, translation of harlot. The Talmud ties the two including Yirmiyahu (Jeremiah). The Tree Tastes of its Fruit by Rabbi Simon Taylor Jewish Chaplain in the British Army Each year, when we reach this week’s sidrah from our ‘spiritual lives’, (Bereshit), I am struck by how analysis of which we associate with details in the verses can reveal insights into praying in shul, lighting the way in which we should lead our lives. Shabbat candles or learning Torah. How- One such instance which I would like to ever, if we look at G-d’s highlight is our understanding of the 11th initial vision for the tree, verse of the first chapter. In this verse, the we can see that the flavour of the land was commanded to bring forth “a fruit fruit was intended for the tree giving fruit” (eitz p’ri whole tree, not just its oseh p’ri). However, the verse produce. This vision has a then says it produced “a tree profound relevance to our giving fruit” (eitz oseh p’ri). lives as we strive to What is the meaning behind acknowledge the Almighty in the difference between everything that we do. Our these two expressions? daily routines and activities Rashi (d.1105) explains that can become elevated to the G-d intended that the tree, level of the performance of in its entirety, was to taste actual mitzvot – they attain of fruit. Yet in an apparent a higher purpose and become ‘defiance’ of G-d’s instruc- a method of acquiring tions, the land produced closeness to G-d. trees which simply grew fruit Rabbi Schneur Zalman of rather than the whole tree Liadi (d.1812) compared the tasting of fruit. human soul to the fruit of a tree and the Throughout our liturgy, there are references human body to the bark. This helps us to to mankind being likened to trees. For understand Rashi’s commentary to verse 11 example, in parashat Shofetim, the Torah (cited above), which conveys the intention tells us that “man is like a tree of the field” that the wood should taste of the fruit. (ki ha’adam eitz hasadeh – Devarim 20:19). We have just finished celebrating the festival We can therefore view references to trees as of Succot. We took the arba’a minim, species metaphors for human life. from four different trees, combined them and We are tasked with the responsibility of elevated them by using them for a mitzvah. elevating our physical existence to bring us As we continue into the new year, may we into line with our spiritual potential. In our succeed in finding spirituality in all aspects day-to-day lives, we usually busy ourselves of our lives and discover the sweetness of the with our jobs, our hobbies and our entire tree of the field, “eitz ha’sadeh”, as relationships. We may see these as separate originally intended. Adam and Chava: Part 1: The Devastating Results of A Study in being formed in G-d’s image Relationships by Rabbi Shalom Kupperman, Etz Chaim Synagogue, Leeds “Let us make man in our image” (Bereishit but rather turned them into Homo spiritus. 1:27) is perhaps the most significant announcement in the history of mankind. The Seforno repeats this idea, commenting on Nevertheless, there is no consensus about the the verse “Then the Lord G-d formed man of exact intent of this announcement. the dust of the ground, and breathed into his nostrils the breath of life; and man became a It is commonly understood as G-d’s living soul” (Bereishit 2:7). He observes that declaration of intent to create a brand-new at this stage man was “still only a living species, called Adam – Man. According to this creature, unable to speak, until he was formed interpretation, the first appearance of Homo in G-d’s image". sapiens on Planet Earth only occurred following this announcement. Let us put ourselves for a moment in Adam’s However, the Seforno (Rabbi situation. A moment ago, Ovadiah ben Ya’akov Sforno you only had a “living d. 1550) interprets this verse soul”. Suddenly, you are rather differently. He writes: endowed with a “G-dly soul”. What effect would it "And G-d said, 'Let us make man’: have had on you? Would you man is one of the 'living creature' have noticed any changes? Would you species which I already created. So, let us have felt different? make him [to have] our image”. From the Torah’s subsequent narrative, we The Seforno’s interpretation radically differs learn that receiving the “G-dly soul” had an from the common interpretation. According to immediate effect on Adam; he became lonely. the common interpretation, G-d said “let us In spite of being placed in the Garden of Eden make a new species called man, which will be and given free hand to enjoy “every tree formed in our image”. According to the pleasant to see and good to eat” (ibid 2:8), Seforno, G-d was referring to a species which Adam was so isolated that G-d Himself He had already created, called man. The declared that “It is not good for man to be directive was to advance it to become a alone” (ibid 2:18). reflection of His image. Possessing this soul filled Adam with a longing According to the Seforno, Homo sapiens for a connection with another being, which walked the earth as members of the ‘club’ would be far deeper than anything he could of living creatures, perhaps hunting, observe in the world of all the other “living gathering berries and making cave paintings souls”. As he was looking around, he could not even before the declaration “Let us make find anyone with whom it would be possible man in our image”. Homo sapiens were to establish such a connection. Solving just lacking being in G-d’s image. The Adam’s problem required higher-than-human commandment “Let us make man in our creativity. Next week we shall see how G-d image” did not create the Homo sapiens dealt with Adam’s problem. An in-Depth Lessons from our Forefathers Part 1 look at Kashrut by Rabbi Yehuda Spitz, KLBD There is a plethora of relevant information plates – is effective. Can a shomer (super- that we can glean from the actions of our visor) take the place of a heker? Many ancestors and forefathers. This knowledge is halachic authorities through the ages have not limited to the realm of proper conduct taken stances on both sides of this debate.

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