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בס“ד Toronto Torah Beit Midrash Zichron Dov Parshat Vayetze 10 Kislev 5773/November 24, 2012 Vol.4 Num. 10 This issue of Toronto Torah is sponsored by Allan and Malka Rutman and Family in memory of Allan's mother, Leah bat Rav Chaim Dovid z"l The Power of the Dudaim Hillel Horovitz Thirteen children are born to Yaakov, actions as a proactive attempt to with the births of the first twelve In last week's parshah, we read about improve her status in the family, Leah's recorded in a single unit in our Esav's sale of his birthright to Yaakov, prayer was expressed in the exchange of parshah. This unit is interrupted in exchange for lentil soup (ibid. 25:29): the dudaim. Hashem saw that unlike twice, first to describe a conversation "And Yaakov prepared stew, and Esav Rachel, who tells Yaakov that he must between Yaakov and Rachel (Bereishit came from the field, and he was tired." act for her (ibid. 30:1), Leah grasps her 30:1-3) and second for the incident The parallel between the two sales and future with both hands and brings with Reuven and the dudaim (ibid. the biblical choice of words demands Yaakov to her tent. Hashem saw the 30:14-16). [Dudaim are normally analysis; the similar expressions lead resemblance between Leah's purchase translated as mandrakes, a plant with us to search for other parallels. Yaakov of her husband and Yaakov's purchase mystical properties. Reuven brought acquires the birthright in order to of the birthright, both cases of people them to his mother Leah, and Rachel improve his position in the family; Leah identifying that which was significant to purchased them, as described below.] "acquires" Yaakov because she is them and taking steps to acquire them. unhappy with her place in the family. The first interlude explains why Rachel Both Rachel and Esav receive Let us truly understand the magnitude gives Bilhah to Yaakov, leading to the something which appears to be worth of Leah's accomplishment, in gaining birth of the children of the former far less than that which they are the ear of G-d. The Torah (ibid. 29:35) maids, and its inclusion is logical. trading. [As Rashi wrote (ibid. 30:16), says of Leah that she "ceased to However, why does the second story, "Because Rachel degraded lying with produce children," but between those recording that Reuven brought dudaim the righteous one, she did not merit to children born before this time and those to his mother, and that Rachel traded be buried with him."] Taking this born afterward, she produced seven to Leah the right to be with Yaakov in parallel a step further, we find that children in seven years. The gap exchange for those dudaim, belong in a despite the midrashic statement between each child could not have been narrative describing the birth of (Tanchuma Vayetze 12) that Leah had that great! We must conclude that the Yaakov's children? Our sages teach been destined for Esav, Leah embraced cessation was not a phenomenon that all of these children were born the role of Yaakov and acquired that observed over time; rather, the Torah is over a seven-year span; why choose to which was important, where Rachel describing a Divine decision that Leah detail this event, out of all of the acted in the mold of Esav. This is the would not produce more children. If so, events which occurred in that time? lesson of the Torah's description of then Leah's act with the dudaim Yaakov as "coming from the field." demonstrated her strong desire to We may ask a second question, as connect to Yaakov, and this was the well. After the agreement between Let us now return to our initial question prayer which Hashem answered, Rachel and Leah, Yaakov returns of why the Torah recorded the incident opening her womb. home. The Torah describes (ibid. with the dudaim. After the story of the 30:16), "And Yaakov came from the dudaim, the Torah says (Bereishit So it is that a midrash (Bereishit field, in the evening, and Leah went 30:17), "And G-d listened to Leah, and Rabbah 72:5) observes, "Come and see out to greet him." Why does the Torah she conceived and birthed a fifth son to how great was the force of the dudaim mention that Yaakov had been in the Yaakov." To what prayer did G-d listen? before the Creator of the Universe. Via field? Based on our explanation of Leah's the dudaim, two great tribes – Yissachar and Zevulun – arose. Yissachar sat and involved himself in Torah, and Zevulun ADOPT A SOLDIER OR A RESIDENT OF ISRAEL’S SOUTH traveled the seas and fed Yissachar, and so Torah grew in Israel." This midrash DAVEN, LEARN AND DO MITZVOT IN THEIR NAME informs us that the dudaim engineered WWW.SHMIRAPROJECT.COM all of this; who knows whether Leah would have merited these two children, without her deed with the dudaim? [email protected] We are grateful to Continental Press 905-660-0311 Evil Spirits and Hand Washing R’ Ezra Goldschmiedt Hitoriri: Jewish Spirituality In one of its opening comments to concern for the Zohar's statement. Shulchan Aruch, the Mishnah Berurah Similarly, Rabbi Avigdor Nebenzahl Seeing G-d in the Present (1:2) notes that one must be exceedingly (notes to Mishnah Berurah 1:2) quotes Yair Manas careful to wash his hands immediately the Vilna Gaon as saying that after the upon waking, within four amot martyrdom of Graf Potocki (the famed (approximately two meters) of the place “Ger Tzedek of Vilna”) in 1749, ruach In the recent and upcoming Torah where he slept. One reason cited for ra'ah was no longer powerful enough portions, we read how our forefathers washing immediately is to remove ruach to mandate washing immediately upon reached out to G-d during different ra'ah (lit. an evil spirit) that comes upon rising. [Of course, this latter times of the day. Avraham called out to one's hands overnight. explanation would not address the G-d in the morning (Bereishit 19:27), Shulchan Aruch's much earlier Yitzchak called out to G-d in the While the existence of ruach ra'ah in omission of the requirement for afternoon (Bereishit 24:63), and Yaakov theory and practice is debatable (see for immediate washing.] called out to G-d in the evening example, Lechem Mishnah to Hilchot (Bereishit 28:11). Our sages linked the Shevitat Asor, 3:2), the Shulchan From a more technical perspective, prayers of our forefathers with the three Aruch, in other contexts, maintains Shevut Yaakov (3:1) notes that this prayers of the day: Avraham is linked to that ruach ra'ah is of real concern. ruling is nowhere to be found in the shacharit in the morning, Yitzchak is Talmud. In fact, we have indications Leaving ruach ra'ah on one's hands, linked to minchah in the afternoon, and Shulchan Aruch claims, can cause one that immediate washing was not a Yaakov is linked to maariv in the to forget their learning and be more concern: In discussing a proper evening (Berachot 26b). susceptible to sin (Orach Chaim 4:18). morning routine, the Gemara (Berachot 15a) mentions that one is to Tolaat Yaakov (Sod Netilat Yadayim An idea suggested by multiple relieve himself in the morning and only Shacharit), quoting the Zohar, claims commentators is that these times for then wash his hands. For virtually all that one who does not take care to prayer are not haphazard; each prayer individuals, proper facilities were a remove this ruach ra'ah upon waking in occurs at a specific time for a particular long distance away (see, for example the morning is subject to death at the goal. We recite shacharit in the Shabbat 25b), making it likely that hands of Heaven! However one morning, because we want to start off this Zohar was not followed. understands those words, the Zohar our day praising G-d. We recite maariv seems to be giving a very stern warning Perhaps most importantly, Birkei Yosef in the evening because we want to end about this practice; is there any notes that our standard editions of the our day praising G-d. Minchah is justification to disregard it? Indeed, Zohar make no mention of this perhaps the most challenging prayer, Shulchan Aruch makes no mention of warning at all. Although some versions because it occurs in the middle of the this requirement to wash immediately. including the relevant passages have day, a time when we are extremely Bach (Orach Chaim 4:1) suggests that been found, our editions could give busy. This is precisely why minchah the omission was to prevent intentional one reason to doubt this law's veracity. was established in the afternoon - so violation, as the law would likely not be At the very least, this would explain that we might remember to take a break kept in any event. In light of the Zohar's Shulchan Aruch's omission. to acknowledge all that G-d has given strong language, however, others are us. Thus the prayers are all deliberately In any event, it should be noted that in less comfortable with this suggestion placed at various points during the day. much of the halachic literature, ruach and provide reasons for why one need ra'ah is of general concern. While one not be concerned about this law at all. Another suggestion is that each of the might not need to make great efforts in prayers correspond to an Damesek Eliezer (page 326) suggests removing it immediately, there are a acknowledgment of G-d.