s; vacug s; aupyho Volume 27 No. 45 Daf Hashavua 22 August 2015 • 2 Elul 5775 Shabbat ends in at 9.00 pm Artscroll p.1024 • Hertz p.820 • Soncino p.1078

Solutions in The Extraordinary Example of the Sidrah: by Yoni Birnbaum, Hadley Jewish Community

In a letter to Shmuel ibn Tibbon, translator of unable to stay in for long. He finally reached his Commentary to the from its the relatively safe haven of in 1168. original , the Rambam (Maimonides d. Once there, he was unavoidably drafted into 1204) described his gruelling schedule as royal the arduous personal service of the sultan. physician to the Egyptian sultan: Thus, he effectively resided in Egypt under “I dwell at Fostat, and the sultan resides at duress. The verse only prohibits residing in [about a mile and a half away]… Egypt by choice. My duties to the sultan are very heavy. I am Given this duress and difficult schedule, the obliged to visit him every day, early in the Rambam’s achievements were simply morning… I do not return to Fostat staggering. The above account amply until the afternoon. Then I am illustrates the respect accorded almost dying with hunger… I find to him by the wider Egyptian the antechamber filled with society and its elite. In terms people, and , of his literary output, he is nobles and common people, considered one of ’s and bailiffs, friends and pre-eminent scholars, both in foes – a mixed multitude who terms of Jewish as well as await the time of my return…” philosophy. He became one of A famous question about the the greatest sages and leaders life of the Rambam stems from a we have ever known. verse in this week’s sidrah, which The Rambam Perhaps we do not fully realise states a prohibition against living in what can be achieved, even under Egypt: “…for the Lord said to you, ‘You difficult circumstances, or simply a very shall not return that way anymore’” ( busy schedule. 17:16). How are we to understand the fact that The extraordinary example of the Rambam the Rambam himself resided in Egypt? teaches that greatness does not lie in waiting Rabbi ibn Zimra (known as the Radvaz, for the optimum circumstances to arrive, d. 1573) answers this question by pointing out but in choosing to make the most of every the story of the Rambam’s life. Originally from day, despite those circumstances. The great- Spain, he escaped persecution by fleeing with est achievements are often made under his family to Morocco, followed by a brief what appear to be the most unlikely of sojourn in the Land of , which he was circumstances. Lessons from a King by Rabbi Ben Kurzer Assistant Rabbi, Edgware United Synagogue

Although one may think of a king as the difficult to do, even for the highest authority, a Jewish king must always short time that we may find recognise that he is, ultimately, just another ourselves in ‘religious set- subject of the King of kings. To help him tings’. When there is a lull realise this, there are a number of in the proceedings in commandments given specifically to a synagogue, we may begin a Jewish king, one of which is to write himself conversation with a friend, a personal Sefer . Additionally, and look around at what people are doing or perhaps more surprisingly, he must take this take out our phone (on a weekday!) to check Torah with him everywhere he goes, every emails. Imagine a new parent who wakes up minute of every day (Devarim 17:18-20). This many times in the night to feed and change seems a strange commandment. Why was their . They may, if one adds together it necessary for the king to keep the scroll with all the minutes that they sleep throughout him at all times? the day, manage to sleep for seven or eight It is difficult to imagine the hours out of 24. Yet obviously incredible demands of this cannot be compared to running a country. The sleeping through the night. constant pressure of every The fact that the sleep is aspect of the lives of the continuous makes it quali- citizens must be contended tatively different. The same is with. The king probably has true of our relationship with very little time to take a G-d – maintaining an unbro- step back and consider G-d. ken link with G-d for as long The commentaries therefore as possible allows each explain that G-d command- moment to build on the ed a king to have a Torah previous one. scroll with him at all times – in order to serve We can take another lesson from this as a perpetual reminder of G-d and of Torah commandment, particularly relevant in a values. Although this commandment only generation when the pressure on our time is applies to a king, there are two particularly constantly increasing. We are expected to be important messages for all of us to take, available at all hours of the day and highly relevant in today’s world: night and to stay in contact wherever we are Firstly, Rabbi Chaim Shmuelevitz (d.1979) in the world. Yet to counter that, we have writes that we can see from this com- the ability to ‘carry with’ us not only a Torah mandment the tremendous significance of scroll, but all the wisdom that the Torah and being able to connect to G-d uninterrupted. He its Sages have to offer. Our smartphones points out that this Torah scroll was there to can be used to access the weekly parasha, help the king maintain his connection with read an article about an upcoming festival G-d because he was especially busy; but or listen to a Torah class online. How remiss ultimately everyone is expected to sustain their we would be not to take advantage of such relationship with G-d continually. This can be amazing opportunities. Between Milk and Meat Part I

by Rabbi Yehuda Spitz, KLBD

Previous articles have touched upon the Rabbi ). The Zohar states topic of how long one must wait after that everyone should wait between dairy eating meat before eating dairy products, as and meat meals “one meal or one hour”. well as what needs to be done after one Although there are many interpretations ate dairy items before one is permitted offered for this enigmatic remark, the most to partake in a meat meal. To remind common one is that “one hour” is referring ourselves, the Shulchan Aruch (Code of to a waiting period of one hour, even after Jewish Law, written 1563 by Rabbi Yosef eating dairy. Several authorities, including Karo) mandates that one who has eaten the Pri Chadash (Rabbi Chizkiya Di Silva milk food products must do a three step d. 1698) actually rule this way. Rabbi Yosef process before eating meat: kinuach Karo himself, in his earlier Beit – cleansing one’s palate by Yosef commentary, also eating a hard food item (eg. implied this. a cracker); rechitzah – However, when it came hand washing; and finally down to his later hadachah – rinsing out practical ruling, in the one’s mouth. One also has Shulchan Aruch, Rabbi to remove any remnants Karo did not mandate and leftovers of the dairy meal following the Zohar’s more before being able to have a meat stringent view. That is why, according meal. to the basic halacha, no actual waiting However, that is all that the Shulchan Aruch period is required after partaking of dairy requires. Yet some groups of people have . Nevertheless, there are those who try the custom to go beyond this and to wait a to take the Zohar’s opinion into account and half hour before eating anything meaty. at least ‘meet him halfway’. We find in Some are also careful to recite Birkat several places in the the dictum of Hamazon (Grace after Meals) between m’Palga Karov Karu Lay – ‘from halfway is eating a dairy meal (in which they ate already considered close’. In our case, by at bread) and a meat meal. Why is this so? least waiting a half hour, it is as if one The answer to the first question waited close to an hour. Therefore, as an significantly predates the Shulchan Aruch added stringency, a custom has developed and lies in a cryptic comment found in among come communities to wait a half the Zohar (the central work of Jewish hour between a dairy meal and a meat one. Mysticism, written, according to one How widespread this practice is, as well as historical view, in the 2nd century CE and issues related to Birkat Hamazon, will be generally attributed to the Talmudic sage addressed next week. Journeys with The Book of Shmuel ( I) Chapters 29-30 the : by Rabbi Dr Moshe Freedman, New West End United Synagogue Part 42

Summary: The Philistine officers told to leave the city unprotected. Achish, the Philistine king of Gat, that David should not be trusted. David The people wanted to stone David, because reluctantly left the battle front. He found the men blamed him for allowing their the city of had been attacked and families to be exposed to such danger. burnt by . David’s two wives, While many would have crumbled under together with the other women and the the pressure of the capture of both of his children, had been captured. G-d reassured own wives and bearing the responsibility David that he would overcome the for the terrible shock his men suffered, Amalekites. David’s army attacked them and Rabbi David Kimche (d. 1235) notes that rescued all the captives David drew his strength and possessions. from his unshakable belief in G-d. A Deeper Look: David had exiled himself to the With the help of the land of the miraculous Urim v’Tumim, and found sanctuary G-d led David and his men with the Philistine king to the Amalekite attackers. of Gat, Achish. In turn, They routed them, rescued David and his army their captives and re- would offer protection covered their belongings. to the Philistine generals. David’s time in Yet “four hundred youths who were riding Gat had protected him from Shaul’s camels’” managed to escape (Shmuel I attempts on his life. Yet the Philistine 30:17). generals questioned David’s allegiance, (d. 1105) offers a deep connection to given that until now he had been their explain this escape. When Esav, the sworn enemy. grandfather of Amalek (Bereishit 36:12) went David and his men returned to Ziklag, to meet with Ya’akov, he mobilised an army which Achish had given them to settle. of four hundred men (ibid. 32:7). Yet when Yet when they arrived, they discovered Ya’akov and Esav parted peacefully, these that the army of Amalek had attacked four hundred men deserted Esav one by one. the city and captured the women and In their merit, G-d now spared four hundred children. Since David and his men had Amalekites. Yet David’s victory was brief, as been with Achish, they had been forced an even greater trouble was brewing…

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