בס״ד ּי וַ ֵ ׁשֶ ב VAYEISHEV In loving memory of Lord Jonathan Sacks, HaRav Yaakov Zvi ben David Arieh zt'l

Volume 34 | #9 Happy Chanukah from the US. Look at our 12 December 2020 26 Kislev 5781 website, social media and TheUS.tv for information, programmes and Chanukah events. Shabbat ends: London 4.45pm Sheffield 4.49pm Glasgow 4.47pm Edinburgh 4.41pm Birmingham 4.49pm INSIDE: Southport 4:54pm 5.16pm The Transience of Life by Rabbi Sam Taylor Shabbat Mevarechim Rosh Chodesh Tevet is on Wednesday Celebrating Chanukah in the Please look regularly at the social media and websites Very Best Way of the US, Tribe and your by Rebbetzen Dina Golker community for ongoing updates relating to Coronavirus as well as educational programming and community support. 50 Years Ago: The Leningrad You do not need to sign into Facebook to access the US Facebook page. The US Hijacking Coronavirus Helpline is on by Rabbi Michael Laitner 020 8343 5696. May God bless us and the whole world.

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The Haftarah is the same Daf Hashavua as for Beha'alotecha Sidra breakdown The Transience ּי וַ ֵ ׁשֶ ב Vayeishev by Rabbi Sam Taylor, BES Yavneh, Borehamwood of Life and Elstree Synagogue 9th Sidra in:

Parashat Vayeishev The passage from the Midrash ּבְרֵאׁשִ ית begins by stating how, then concludes by describing Bereishit "Yaakov () settled how the righteous seek to live in in the land of his tranquillity but the Almighty says, “Is father's dwelling, in the it not enough for the righteous what By Numbers: land of Canaan" (Bereishit 37:1). The awaits them in the next world, that classical commentator Rashi (1040- they seek to live in tranquillity even 112 verses 1105), citing a Midrash (rabbinic in this world?” This Midrash requires 1,558 words teachings), explains that Yaakov an explanation. sought to live in tranquillity, and who Throughout the ages, many 5,972 letters could blame him after the difficulties different suggestions have been with Esav, Lavan, and Dina related offered to explain what exactly earlier on in the Torah? However, Yaakov wanted by seeking to live Headlines: Yaakov, who served as a forerunner in tranquillity, why the Almighty for our nation, was not able to have rejected Yaakov’s request and ’s dreams his wish granted; famously, he then brought upon him the tragedy of and being sold into had to endure the severe anguish and Yosef's sale. Rabbi Shlomo Ephraim pain of the sale of Yosef (Joseph). Luntschitz (1550-1619), the Chief slavery In loving memory of Chaya bat Moshe Ben-tzion

Sidra Summary

1st Aliya (Kohen) – Bereishit 37:1-11 Yaakov settles in the Land of Cana’an (later ). Yosef brings negative reports United Synagogue Daf Hashavua to his father about the sons of Leah, his half-brothers (Rashi). Yaakov makes a Produced by US Living & Learning woollen tunic for Yosef, his favourite son. Yosef’s brothers become jealous. Yosef together with the Rabbinical Council of has a dream in which all 12 brothers are binding sheaves in the field. The brothers’ the United Synagogue sheaves gather around Yosef’s sheaf and bow to it. This increases their hatred. Editor-in-Chief: Rabbi Baruch Davis Yosef has another dream; the sun and moon and 11 stars bow to him. He relates Editorial and Production Team: this to his brothers and to Yaakov, who rebukes him. Rabbi Daniel Sturgess, Rabbi Michael Laitner, Rebbetzen Nechama Davis, 2nd Aliya (Levi) – 37:12-22 Joanna Rose Yosef’s brothers shepherd Yaakov’s flock. Yaakov sends Yosef to meet them. His www.theus.org.uk brothers plot to kill him. Reuven dissuades them, advising them to throw Yosef in a ©United Synagogue 2020 pit, but not to kill him. Reuven plans to rescue Yosef and return him to his father. To sponsor Daf Hashavua please contact Danielle Fox on 020 8343 6261, 3rd Aliya (Shlishi) – 37:23-36 or [email protected] Yosef’s brothers remove his tunic and throw him in the pit. They see a caravan of If you have any comments or questions regarding Daf Hashavua please email merchants approaching. Yehuda suggests selling Yosef to the merchants. Yosef is [email protected] Rabbi of Prague, writes in his Kli characterised his residence in This lesson that see from Yakar, a commentary to the Torah, Canaan. Unlike Yitzchak, who lived the opening of our sidra is also that this Midrash underscores the with an awareness of the temporary applicable to our own lives in this contrast alluded to in the verse nature of physical life and who world. God grants us the years of between the nature of Yaakov's understood that, as the Mishna says our lives and we should treat them, residence in Canaan and that of his in Pirkei Avot (4:21, p. 550 in the not as if we are here permanently father Yitzchak (Isaac). The verse at green siddur), "this world is but an like Yaakov did in Canaan, but with the start of our parasha describes entranceway to the World to Come", a sense of transience like Yitzchak. Yaakov's settlement in Canaan Yaakov attributed too great a sense Living with this attitude will result with the term "vayeishev," which of permanence to the physical life of in us and those around us having connotes permanence and stability. this world. God therefore disrupted a more correct outlook of life, and By contrast, Yitzchak's residence in this comfort and sense of stability through internalising this sacred Canaan is depicted with the word, by bringing upon him the tragedy of message, may God bless us all with "megurei," which stems from the Joseph's sale to Egypt. many tranquil years. word "ger," which means a foreigner in this context. "Lagur", the infinitive verbally related to “ger”, generally refers to a temporary stay in a given location. Therefore, this opening God grants us the verse of Parashat Vayeishev draws years of our lives a contrast between Yitzchak and Yaakov with respect to their attitudes and we should treat towards their residence in Canaan. them, not as if we are Whereas Yitzchak lived with a sense of transience, Yaakov saw his here permanently like dwelling in Canaan as stable and Yaakov did in Canaan, permanent. The Kli Yakar thus understands but with a sense this verse as a criticism of Yaakov, of transience like for the feeling of permanence that Yitzchak.

sold on repeatedly (Rashi), eventually arriving in Egypt. The Point to Consider: Why did Yehuda not instruct Shela to brothers dip the tunic in the blood of a slaughtered goat marry Tamar after the death of Onan?(see Rashi to 38:11) and show it to Yaakov, who concludes that Yosef was killed by an animal. 5th Aliya (Chamishi) – 39:1-6 Yosef is sold to Potiphar, the Chamberlain of the Butchers. 4th Aliya (Revi’i) – 38:1-30 Yosef is very successful and Potiphar places him in charge Yehuda has three sons – Er, Onan and Shela. Er marries of his household. Tamar, but is killed by God. Yehuda instructs Onan to marry Tamar. Onan also dies. Sometime later, Yehuda’s wife 6th Aliya (Shishi) – 39:7-23 dies. Tamar disguises herself and approaches Yehuda at Potiphar’s wife tries to seduce Yosef, who rejects her a crossroads. Unaware of her identity, he consorts with advances. One day they are alone in the house. She tries her, for the wage of two kid goats. He leaves her his ring, again and catches his garment; he runs away. With Yosef’s coat and staff as surety. Yehuda sends a friend to take garment in her hand, she summons her household, shows the payment to the unidentified lady but he does not them his garment and accuses Yosef of attempting to find her. Yehuda is later told that Tamar is pregnant and seduce her. Potiphar imprisons Yosef, who earns the trust orders her to be burned to death. As she is taken out, she of the chief prison officer. declares that the owner of the surety is the father. Yehuda recognises the objects and admits his role. Tamar is spared 7th Aliya (Shevi’i) – 40:1-23 and gives birth to twins, Peretz and Zerach. Pharaoh’s baker and butler transgress against Pharaoh and Celebrating Chanukah in the by Rebbetzen Dina Golker, Very Best Way St John’s Wood Synagogue

This article picks up where Alter (known as The Chiddushei hamehadrin’ manner, one should light my previous article for the HaRim, 1799-1866) questions why it is a single candle on the first day and Daf Hashavua (‘Getting universally accepted that one should then add an extra candle each night Ready for Chanukah with try to perform the mitzvot of Chanukah until there are eight candles on the last Zeal’, Parashat Vayeitzei) in a ‘mehadrin min hamehadrin’ night. This is indeed the practice that we left off. In that edition I discussed the fashion (performing them exceedingly follow. A basic fulfilment of the mitzvah importance of preparing for Chanukah scrupulously), but there is no such would involve simply lighting one candle by appreciating the religious freedom expectation with respect to other each day. we currently enjoy. But how do we do mitzvot. Other practical things we can do this? I would suggest that the answer Rabbi Yaakov Yehoshua Falk (known to enhance the mitzvot of Chanukah lies in our performance of the mitzvot of as the Pnei Yehoshua, 1680-1756) include using olive oil; this is considered Chanukah in a ‘mehadrin’ fashion (the postulates, based on the Talmud the finest type of oil to use, as it very best way), which expresses our (Shabbat 21b), that this additional replicates the kindling of the Menorah in gratitude to God for the ‘extra’ miracles miracle of making the vial of pure oil the Temple. He performed for us. last for eight days, when impure oil We are also supposed to focus on The mitzvah of kindling the Chanukah would have sufficed, was a testimony the lights for at least half an hour from lights commemorates the Divine miracle to the Jewish people that God’s Divine the time of kindling. During this time we, of the pure oil lasting for eight days Presence rested with them and that especially women, should avoid other when it should naturally have lasted God desired His relationship with them work. It is recommended to reflect on only for one. However, it would seem to continue, the very thing the Greeks the acts of our heroine Yehudit, daughter that this miracle was not necessary. wished to eradicate. Therefore, God of Yochanan the High Priest. Yehudit The Talmud (Yoma 6b) teaches that with performing a miracle demonstrating His managed to kill Holofernes, the Greek regard to communal mitzvot, the laws ongoing relationship with us is most general, who caused the Jewish women of ritual purity are either overridden apposite. great suffering by forcing them, when altogether, or at least suspended, at a Accordingly, we should ideally about to be married, to first be brought time when the majority of the Jewish continue in this same vein by our to him. community are ritually impure. If so, ‘mehadrin’ observance of the mitzvot of There is also a custom to learn Torah then the Hasmoneans could simply have Chanukah, thereby showing appreciation and play dreidel after the Menorah utilised oil which was not ritually pure to God both for the miracles of has been lit. We learn Torah in order to for the kindling of the Menorah in the Chanukah and those He provides daily appreciate our good fortune in no longer Temple. Our sages tell us that God does in order to strengthen our relationship having to keep it hidden. We play dreidel not disturb the course of nature for no with Him. to remember the hardship we endured purpose. Why then did God perform this The Talmud (ibid) quotes Beit Hillel’s in those dark times when we had to miracle for our ancestors? view that in order to embellish the conceal our Torah study by indulging in Furthermore, Rabbi Yitzchak Meir mitzvah and fulfil it in a ‘mehadrin min games with spinning tops instead!

In memory of Yehuda ben Yaakov HaCohen are sent to the same prison as Yosef. Each one has a dream, Maftir (Bemidbar 7:18-23) which Yosef interprets: both will be taken out of prison in The special Maftir reading for Chanukah is taken from three days – the baker to be hanged and the butler to be parashat Naso, which details the offerings brought by the restored to his post. Yosef asks the butler to mention his tribal heads to celebrate the inauguration of the Mishkan plight to Pharaoh, but he forgets to do so. (Temple). lives for the sake of the Torah and succeeded. This was a big example 50 Years Ago: for me. As a member of the Jewish underground I felt myself very close to the Maccabees. My first encounter The Leningrad with the Jewish people was due to Chanukah. 1” Perhaps Rabbi Mendelevitch was Hijacking referring to a Chanukah evening in 1965. He was at the Rumbuli Cemetery by Rabbi Michael Laitner, Director of Education for the United near Riga, where, after many weeks of restorative work, a service Synagogue and assistant Rabbi at Finchley Synagogue took place for Jews murdered there in World War Two. Although still a “15 years hard labour. the airport just prior to boarding. young student, Rabbi Mendelevitch Treason! The death They had been betrayed from within addressed the crowd and spoke, as penalty.” These terrifying by a ‘plant’, placed by the KGB (the the Chanukah candles flickered, of words reverberated ruthless Russian security service) the need to carry on Jewish life. At around Leningrad inside their courageous, idealistic that time, he resolved to commit courtroom during Chanukah 1970 as group which defied the to the Jewish people and a Soviet judge struck his gavel on the by organising clandestine Jewish despite the dangers of doing so. Soon desk in front of him. and Zionist activity as they sought to afterwards, he helped to organise The accused were 11 young Jews maintain Jewish life in that country activists to plan for emigration to who, six months earlier, had attempted and gain the right to move to Israel. Israel. Amongst the accused in that to hijack a small plane on a domestic Following pressure from Jews in Leningrad courtroom were a core of flight in northern Russia with the the West, the death sentences were those activists. objective of diverting commuted but the would-be hijackers Their story, in a sense, started it to Sweden still faced lengthy prison terms in the during Chanukah 1965 and included from where brutal Soviet penitentiary system. After the terrible danger they faced they would many difficult years, they eventually during Chanukah 1970. Although the be able to were freed and they moved to Israel. Soviet Union tried to crush Rabbi move to Israel, Perhaps the best-known of the Mendelevitch and his friends on an ambition hijackers is Yosef Mendelevitch, Chanukah, with God’s help, their iron denied to now Rabbi Yosef Mendelevitch who will and determination as modern them by teaches in Jerusalem. The significance Jewish heroes to reach Israel and live the Soviet of these courtroom scenes during freely as Jews ultimately prevailed. It authorities. Chanukah was not lost on him. In is a Chanukah story which resounds Tantalisingly an interview with The Jewish particularly powerfully as we mark its close to Press, Rabbi Mendelevitch said, fiftieth anniversary. You can hear Rabbi success, “Chanukah occupies a special place Mendelevitch speak later this month at Rabbi Yosef Mendelevitch they were in my life. First of all, because of the Bereishit Conference, arrested at the heroes of Israel who risked their www.bereishit.org.

1 www.jewishpress.com/indepth/opinions/chanukah-miracles-the-candle-which-didnt-light/2014/12/16/

In memory of Yisrael Shmuel ben Yirmaya Yehoshuah

Haftarah The Haftarah is for Shabbat Chanukah, taken from the Book before the events of Chanukah and refers to a Menorah of Zechariah (2:14-4:7), one of the last prophets. It describes shown to Zechariah. the inauguration of the Second Temple several centuries Sefer Shofetim (the Book of Judges) Chapter 7: The Miraculous Battle by Pnina Savery, US Jewish Living Educator

Chapter 7 describes the two leaders, Orev and Ze’ev. the battle with Midian, God intervened Amalek and the people GIDON AS A REPRESENTATIVE OF THE of the East. Initially, to prevent Gidon PEOPLE Gidon had 32,000 In our last article, we discussed that soldiers to fight against 135,000 from losing faith Gidon now represented a lower Midianites. Whilst this placed the both in God and in calibre of shofet (judge) ruling over Jewish people as the underdogs, it the people. This is expressed once meant victory was still a possibility. himself. more in Chapter 7 as we see his However, God desired the victory reliance on yet another miraculous to be an uncontested miracle. First, which was quickly interpreted as sign from God (Shofetim 6:27, 6:37, He told Gidon to announce that a sign that God was to give the 6:39 and 7:9). Gidon’s challenges anyone who was scared should go camp of Midian into Gidon’s hand. were no greater than those faced back home. This left Gidon with only This reassurance led Gidon to act. by Ehud or Devorah, yet none of the 10,000 men to fight; God still felt that Gidon divided up his soldiers into earlier shofetim requested signs from this was too many soldiers. Next, He three groups to spread around the God. More importantly, no one else ordered Gidon to take the men to a enemy camp. He gave them empty received them. The very fact that God river to drink. Anyone who prostrated jugs with torches inside and shofarot was willing to indulge Gidon’s need himself or knelt to drink should (plural of shofar). Simultaneously, for reassurance is significant. God also be sent home. The medieval the soldiers blew their shofarot and intervened to prevent Gidon from los- commentator Rashi (1040-1105) broke their jugs to reveal the torches ing faith both in God and in himself. explained that the actions of kneeling within them. Not only did this make However, criticism of Gidon here is or prostrating indicated a habit of a massive noise, but also scared the only relevant when considered in its idol worship, thus they were not enemy soldiers, who believed that a context. A leader reflects the people worthy of fighting in an army of God. huge army was about to charge them. being led. The shofetim appointed Gidon was now left with only Normally, each platoon had one torch in this era were a response to the 300 soldiers! As we know from our bearer and one bugler. Hearing so needs of the generation. There- previous articles, the people often many shofar blasts and seeing so fore, the decreasing calibre of the forgot to attribute their victories to many torches made the enemy troops shofetim was not just a comment God. With only 300 soldiers, it was think there were many more than on the state of the leaders, but an going to be hard to claim that any just 300 soldiers encircling them! indication of the moral and spiritual victory was their success. Rather, In disarray, the enemy soldiers fled state of the Jewish people. When there would be a clear Divine source from their camp. Despite this, Gidon’s God decreased the size of the army to the victory. However, Gidon task was not finished, He sent to 300 to make the victory an obvious was feeling unsure once more and messengers to the tribe of Efraim miracle, this point was emphasised. required another sign from God (his to come and block the Midianites. Without an open miracle, the fourth so far). He overheard a man The Efraimites successfully defeated generation of Gidon were not able to telling his fellow about a dream, the Midianite army and captured see the hand of God in their lives.