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Lead Tidbit cont. from front page our T'filot than their correspondence to korbanot. But we don't yet see the element of Rachamim. Let's look closer. The connections between each of the Avot and his corresponding davening is based on a D'RASH which connects two p'sukim each • one with an action of the Patriarch and the other a use of that action as a form of prayer. In addition, Avraham's pasuk is part of the description of his plea on behalf of the people of S'dom. It can be argued that there is a mercy• aspect to his prayer. Yaakov's prayer is for Divine protection. This is cer• tainly an aspect of prayer, but we don't yet see the mercy•feature. Might we suggest that it is the prayer of Leah and that of Rachel, earlier • those of Yitzchak and Rivka that attach the element of mercy to our idea of prayer? If this is so, we can say that our prayers were instituted by the Avot AND Imahot. In fact, in addition to the prayers of the Avot, we learn many different aspects of prayers from the many episodes in Torah and the rest of Tanach. Moshe teaches us much about prayer. As does Chana, mother of Sh'muel haNavi. The rigid structure of our Siddur and cycle of prayer, the details of the timings of our prayers, should not detract from the role our heart must play in prayer. Prayer is primarily our serving of G•d with our hearts. Chazal help us along with texts and the connection to the Mikdash service • but the bottom line is that we must put our hearts and souls into our T'filot and then add more heart.
WORD of the MONTH cont. from p.2 A weekly TT feature to help clarify practical and conceptual aspects of the Jewish Calendar, thereby enhancing our appreciation of G•d's gift to us of HaChodesh HaZeh Lachem... The 7•days•after•the•molad people and the Motza"Sh people coincide for their first and best opportunity, this Motza'ei Shabbat, Parshat Vayeitzei, eve of the 8th of Kislev, November 17th • since the molad was early Shabbat morning. (Meaning that 7 full days later would be this Shabbat morning and the first op for KL would be right after Shabbat.) Last opportunity for KL, regardless of which opinion you follow for first op, is next Motza"Sh, eve of 15 Kislev, November 24th at 11:55pm. If one misses the KL op this Motza"Sh, he should definitely NOT wait until the following Motza'ei Shabbat, but look for the moon on Sunday, Monday... nights. The earlier in the week, the better. Friday night of Parshat Vayishlach is not an option, because it isn't the last opportunity. Leil Shabbat and Leil Yom Tov is okay for KL only when it is the last night. This is the time of year that can be problematic for easy KL because it is often cloudy or (hopefully) rainy.
R 0 S x e"dl zy t z ie a v y ` 787 Nov. 16•17, '07 • g"qyz elqk 'f
This Shabbat is the 66th day (of 383), 10th Shabbat (of 55) of 5768 :mlEa§ «¨ b¦l mig¦p¨a Ea¬¨W§e ...¨d®i¤p¨AÎl©r d´¨M©a§n lgg¨¥ x ...Ær¨n§W¦p d³¨n¨x§A lF´w The Two Sides of Davening After the Gemara teaches us that if one mistakenly did not daven Maariv, it can (and should) be made up (TASHLUMIN) by doubling the Amida of Shcharit the following morning, and if one messed up with Shacharit, he can double the Amida of Mincha as a Tashlumin for Shacharit, it then asks if the same applies to missing Mincha and making it up at Maariv. A temporary objection is raised that from Mincha to Maariv is a new day, and we have a principle concerning korbanot (sacrifices in the Mikdash) that once the day passes, the korban cannot be made up. The Gemara concludes that if prayers do, in fact, correspond to the daily korbanot in the Mikdash, but that they have another aspect, another dimension • specifically, they (the prayers) are supplications for mercy, and as such, can cross the dividing line between two days. It is clear that the structure of our daily davening is based on the korbanot in the Beit HaMikdash. Shacharit and Mincha correspond to the two T'midim, the daily lambs that were communal offerings early in the morning and late in the afternoon. And Maariv corresponds to the simmering of certain parts of the day's offerings on the Mizbei'ach throughout the night. This, in fact, is the opinion of R' Yeho• shua b. Levi, that T'filot were instituted Correct for TT 787 • Rabbeinu Tam (J'm) • 5:54pm to correspond to the daily service in the 4:04 Yerushalayim 5:18pm Mikdash. 4:19 Gush Etzion 5:18pm R' Chanina, however, gives 4:20 Raanana 5:19pm a different focus on the daily 4:20 Beit Shemesh 5:19pm T'filot. He says that our 4:20 Rehovot 5:19pm T'filot were instituted by the 4:19 Netanya 5:18pm Avot. This idea establishes 4:20 Be'er Sheva 5:20pm that there is more to cont. p.10 4:19 Modi'in 5:18pm 4:04 Petach Tikva 5:19pm Shabbat Afternoon Shiur 4:04 Maale Adumim 5:17pm This week 3:00pm (Mincha 4:00pm) 4:18 Ginot Shomron 5:18pm 4:19 Beit El 5:18pm Rabbi Emanuel Quint 4:20 K4 & Hevron 5:19pm 4:19 Giv'at Ze'ev 5:18pm in the Wolinetz Family Shul at the Israel Center 4:05 Tzfat 5:15pm R 1 S Ranges are FRI•FRI 6•13 Kislev• (November 16•23) Earliest Talit & T'filin 5:12•5:21am Sunrise 6:05•6:15am Sof Z'man K' Sh'ma 8:43•8:49am (Magen Avraham: 7:57•8:02am) Sof Z'man T'fila 9:36•9:41am (Magen Avraham: 9:06•9:10am) Chatzot 11:23•11:25½am (halachic noon) Mincha Gedola 11:54•11:56am (earliest Mincha) Plag Mincha 3:35•3:31½pm Sunset 4:46•4:41pm (based on sea level: 4:41•4:36pm)
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(Aparently, Rivka did not tell Yitzchak Vayeitzei about the danger to Yaakov if he were to remain home.) He encounters "The Place" (it is unidentified in the STATS text, but is traditionally considered to be Har 7th of 54 sedras; 7th of 12 in B'reishit Moriah, the site of the Akeida, and the location of the future Beit HaMikdash) and stays the night. He Written on 235.3 lines in a Sefer Torah, ranks 12 dreams of a ladder with its feet planted on the ground and whose top reaches the heavens. Angels Vayeitzei is one single long (closed) are ascending and descending the ladder. Parsha, which fits with the fact that it is a continuation of the To•l'dot story. It is the The S'fat Emet points out that the ladder in Torah’s longest closed parsha, and second Yaakov's dream is described first as having only to the open parsha that is all of Mikeitz its feet planted on the ground (representing (254.6 lines) worldliness and/or basic decency) and then its head reaching the heavens (representing spiritual pursuits). 148 p'sukim • rank: 6th (3rd in B'reishit) This is consistent with the famous maxim from Pirkei Avot 2021 words • ranks 4th (3rd in B'reishit) • Derech Eretz Kodma laTorah, worldliness (should) precedes Torah. 7512 letters • ranks 5th (3rd in B'reishit) What Yaakov saw in the dream represents the "Changing of the Guard". Angels that accompanied Yaakov in Eretz Yisrael are not MITZVOT the same as those outside Israel, just as Shabbat angels differ from those of weekdays. Our weekly counterpart to none of the 613 mitzvot are in Vayeitzei Yaakov's dream is the Friday night song, Shalom Aleichem, which refers to the changing of the angels. (Note that in Shalom Aleichem, we greet the Shabbat angels before saying farewell to the weekday angels. This Aliya•by•Aliya gives us an overlap of angels rather than a gap. In Yaakov's dream, the angels are spoken of as ascending Sedra Summary and descending, leaving a momentary gap. Commentaries point out that G•d was "standing watch" over Yaakov [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a from the top of the ladder because there was a gap parsha p’tucha or s’tuma respectively. X:Y is between the ascension of the angels and the descending of Perek:Pasuk of the beginning of the parsha; (Z) is the new ones • OLIM (and then) V'YORDIM BO. the number of p'sukim in the parsha. A person should realize that wealth is not permanent; it can be lost as easily as it is gained. Therefore, if one is blessed with Kohen • First Aliya • wealth, he should use it wisely, constructively, charitably. This idea is symbolized by the ladder, and the ups and 13 p'sukim • 28:10•22 downs that take place on it • the SULAM, with the angels OLIM V'YORDIM BO. SULAM (ladder) is numerically [S> 28:10 (148)] Yaakov leaves Be'er Sheva and 60+6+30+ 40=136. MAMON (money) is also 40+40+ goes to Haran. 6+50=136. And so is ONI (poverty) 70+6+50+10=136. There are different explanations concerning More... KOL, voice (prayer) and TZOM, fasting are also the wording of this pasuk. As to why the equal to 136, perhaps saying that prayer and petition of Torah mentions Yaakov's departureG•d can be effective in resulting in a blessing of wealth (especially having mentioned it a couple of times at the rather than one's being poor. end of Toldot), Rashi explains that a prominent person not In the dream, G•d appears to Yaakov at the head of only influences his surroundings, but his absence from a the ladder and reiterates to him the promises He place is also felt, in a negative way. Therefore, the Torah made to Avraham and Yitzchak. These oft•repeated not only tells us that Yaakov went to Haran; it also tells us that he left Be'er Sheva, and his absence was felt • even promises have consistently included the possession though Yitzchak (and Rivka) remained there. (Perhaps, of the Land and the "countless" nature of their especially because Yitzchak and Rivka remained in Be’er descendants. This prophecy also includes G•d's Sheva • they would feel Yaakov’s absence the most!) promise of protection for Yaakov on his sojourn. Yaakov awakens from his sleep and acknowledges Another explanation • In leaving Be'er Sheva, Yaakov the sanctity of the Place. When Yaakov awakens in was fulfilling the wishes of his mother Rivka, who feared that Eisav would kill Yaakov if he remained. In going to the morning, he takes the stone (formerly referred Haran, Yaakov was fulfilling the wishes of his father, to in the plural) that was at his head, and erects it Yitzchak (and also his mother's), who sent him there to as a monument, which he then anoints. He names find a suitable wife. The pasuk tells us of Yaakov'sthe place Beit El. Yaakov vows allegiance to G•d. R 3 S Shulchan Aruch, based on Midrash, says that (This, to prevent water from being stolen by one a person should/can take a vow or make a shepherd or another.) Yaakov asks the shepherds pledge to increase and enhance performance who they are and why they gather so early in the of mitzvot and giving of tzedaka during troubled times. afternoon to water the sheep. The precedent for this is Yaakov's vows at this "low point" When they tell him that they work for Lavan, Yaakov in his life. This is notwithstanding the recommendation to asks about his well•being. The shepherds point out avoid taking vows. Tzedaka is another story (sort of). the approaching Rachel, daughter of Lavan. They "And I will return to my father's home and explain to Yaakov that they must cooperate with HaShem will be for me G•d." Rambaneach other in order to physically remove the stone explains the connection between Yaakov's from the well. Just then, Yaakov sees Rachel, his return home with his "acquisition of G•d". The Gemara in cousin, and approaches the rock and single• Ketuvot states that he who lives in Eretz Yisrael is like one handedly removes it from the mouth of the well in who has G•d; he who lives outside Israel is like one without G•d. Yaakov's return from Lavan's house to his order to give water to his uncle's sheep. Yaakov father's was a physical and spiritual Aliya • as is Aliya to kisses Rachel and weeps bitterly. (He weeps Eretz Yisrael in our own time. because he sees with Ru'ach HaKodesh that they are destined not to be buried together.) Let's say that again in a clear way as an important "reminder" and gentle nudge to Yaakov tells Rachel who he is • what their Jews not yet living in Eretz Yisrael. (And relationship is • she runs off to tell her father. When Chizuk for us all.) Lavan hears, he runs to welcome Yaakov, and Avraham Avinu was born in Chutz LaAretz and brings him home to tell "the whole story". Lavan was commanded by G•d to go and live in"offers" Yaakov a job and tells him "to name his Eretz Yisrael, the land that he and price". his Lavan had two daughters • Leah, the older descendants would receive from G•d one in and Rachel, the younger one. Leah had "weak" perpetuity. (sensitive) eyes and Rachel was very beautiful. Yitzchak Avinu was born and raised in Eretz Commentaries note that Lavan is identified Yisrael, lived here all his life, never having as ben Nachor, who was his grandfather • stepped foot outside the Land. B'tuel was his father. One explanation is that B'tu'el was a wicked person and his name is bypassed, so Yaakov Avinu was born in Eretz Yisrael and to speak, in identifying Lavan. Another explanation is that left the land for an extended time. In Parshat Nachor was well•known, and not B'tu'el, so the shepherds Vayeitzei, we find his returning to Eretzidentified Lavan as ben Nachor, assuming that this visitor Yisrael is both a physical return and a spirtiual (Yaakov) would know of the family. One halachic one. ramification of the first opinion is the practice of the way Jews • as far as Eretz Yisrael is concerned • we call to the Torah a person born of a Jewish mother have one of three role models to emulate. You and non•Jewish father • namely, Ploni ben the name of his are either born in Israel and live your whole mother's father. This situation is not exactly the same, but life here. Or you come on Aliya from the place is based on the same kind of idea. of your birth, or • if you were born in Israel and left to live elsewhere, you work your way back to Eretz Yisrael. Shlishi • Third Aliya • And the Gemara/Ramban's point: Coming on Aliya is not just a mitzva, it is the way a 31 p'sukim • 29:18•30:13 G•dless person acquires G•d for himself. Yaakov loves Rachel and offers to work for seven This has been a heavy, serious, heartfelt message brought to you by years in exchange for her hand in marriage. Lavan your friends at OU Israel, the OU Israel Center, and Torah Tidbits. agrees and the time flies by in Yaakov's eyes because of his great excitement. At the end of the seven years, Yaakov asks that the marriage take Levi • Second Aliya • place. Lavan gathers the locals for the festivities and 17 p'sukim • 29:1•17 substitutes Leah for Rachel. Assured of G•d's protection upon leaving the Land Although Lavan was the deceiver, and had (something Yaakov had reason to be unsure of), his his own motives, our Sources indicate that it pace quickens. He sees a well in a field, with three was Rachel who facilitated the switch, flocks of sheep gathered around. The well is covered motivated by love and compassion for her sister. Rachel gave her private "signals" to Leah to save her from a by a large rock. It was the practice of the shepherds probable marriage to Eisav, Yitzchak's biological elder. to gather at the same time each day so that they This compassion serves her descendants well many years would have the manpower necessary to remove the later, when she "intercedes" before G•d following the rock and then replace it after the sheep drank.destruction of the Beit HaMikdash. Tradition tells us that R 4 S G•d "softened" the punishment with a promise of our fewer than the hand•maidens had. Leah has also return, only after Rachel pleaded before Him. According prayed to G•d that her sister should not be shamed to Tradition, the Avot and Moshe Rabeinu had notby having fewer sons than the handmaidens). succeeded in their pleas on behalf of the people. There was also "knowledge" via some kind of RU'ACHAfter Yosef is born, Yaakov asks his leave of Lavan. HAKODESH, that was given to Rachel and Leah that He desires to return to his fathers' home. He asks for "The Tribes of G•d" were to come from more than just his wives, children, and compensation for all the Rachel. work he has done for Lavan. Lavan acknowledges that he has been blessed because of Yaakov. When Yaakov confronts Lavan about the deceit, Lavan says that it is improper to marry off the younger before the older. (this is the minhag in Chamishi • Fifth Aliya • many communities, despite the fact that its origin is Lavan.) 32 p'sukim • 30:28•31:16 Yaakov agrees to work an additional seven years for They make an arrangement by which Yaakov will be Rachel. Zilpa and Bilha are the handmaidens of paid. Lavan repeatedly attempts to minimize the Leah and Rachel respectively (commentaries say births of the goats and sheep that will be Yaakov's. they too were daughters of Lavan, from a pilegesh). G•d has other plans and Yaakov becomes very Yaakov showed his obviously greater love of Rachel. wealthy. The details of the speckled, banded, As a result, G•d made Leah fertile and Rachel spotted animals and how which gave birth to what, barren. are obscure. The bottom line is that Lavan attempts Next the Torah tells us, in rapid succession, of the to cheat Yaakov (again) and is completely births of Reuven, Shimon, Levi, and Yehuda. Leah unsuccessful. Lavan's sons feel as if Yaakov has names each son (Levi was named by Yaakov or cheated their father. G•d tells Yaakov to return to his perhaps by an angel) with a name that expresses birthplace. Yaakov calls to his wives and explains her thanks to G•d and her feelings under thethe situation to them. He tells them of being unusual circumstances of her life. instructed by an angel as to what to do with the animals. Rachel and Leah feel as strangers in their Rachel, jealous of Leah, complains to Yaakov that father's house, as if they have no share in Lavan's she has no children. Yaakov gets angry with her, wealth, and they will do as G•d commands. saying that it is G•d's doing, not his. Rachel gives Bilha to Yaakov to have children whom she will raise as her own. Dan and Naftali are born. Shishi • Sixth Aliya • Leah, realizing that she has stopped having children, gives Zilpa to Yaakov. Gad and Asher are 26 p'sukim • 31:17•42 the results. Yaakov prepares to leave. Meanwhile, Rachel takes Notice the rapid fashion the Torah employs her father's terafim in his absence. When Lavan to tell us of the build•up of Yaakov's family. becomes aware of Yaakov's departure, he sets out in With Avraham and Yitzchak having such a pursuit. G•d appears to Lavan in a dream and warns difficult time fathering children, Yaakov has fathered 10 him not to harm Yaakov in any way. When Lavan sons in the span of 16 p'sukim! catches up to Yaakov, he confronts him about the unannounced departure and the missing terafim. Rav Aryeh Kaplan z”l in The Living Torah, expains R'vi'i • Fourth Aliya • Terafim according to different opinions. Some say they were idols that were worshiped. This opinion adds that Rachel took them to save her father from 14 p'sukim • 30:14•27 the sin of idolatry. Others are of the opinion that they were meditative devices that would enable Rachel begs Reuven to give her the special (fertility) Lavan to divine the whereabouts of Yaakov. Thus herbs (DUDA'IM, mandrake) that he had gathered Rachel’s motive was to prevent Lavan from for his mother, Leah. When Leah complains to her, pursuing Yaakov & Co. Rachel promises that Yaakov could sleep with her Yaakov answers in kind, expressing his anger at that night in exchange for the herbs. When Yaakov Lavan's repeated attempts to cheat him. As to the returns from the fields, it is Leah who goes out to terafim, Yaakov permits Lavan to search for them greet him • something Yaakov questions, and Leah and boldly declares that the one who took them explains. G•d answers Leah's prayers of despair, and shall not live. Lavan fails to find his terafim because she gives birth to Yissachar and then Zevulun. Then Rachel convinces him not to search her person or Leah gives birth to a girl, Dina. Finally, G•d belongings. Had it not been for G•d's protection, "remembers" Rachel and she too becomes pregnant. Yaakov tells Lavan, you would have left me with She gives birth and names her son Yosef, praying nothing. that she will have yet another son (giving her not R 5 S KI VARACH... The Midrash, based on the same phrase being used, says that it was Amalek who "...so will we offer the words of our lips instead of told Lavan that Yaakov fled, and later told Par'o bulls." This is the textual link between prayer and that Bnei Yisrael did so too. korbanot. Remember that the origin of Maariv is found in the sedra. In the Hagada we read/say: VAYEIRED MITZ•RAI•MA (Yaakov went down into Egypt), and this is qualified by, ANOOS AL PI HADIBUR, usually translated as Forced by Divine Decree. There is THE JERUSALEM INSTITUTE another explanation offered: It was Yaakov'sOF JEWISH LAW DIBUR, his statement that forced himself down into Egypt. How so? He inadvertantly condemnedRabbi Emanuel Quint, Dean Rachel to an early death by his words to Lavan. This can be construed as taking a life B'SHOGEIG. Punishment (and atonement) for that is EXILE. Lesson #401 (Really, to a city of refuge, but for this "drash", exile to Egypt will do.) Not only does this Transferring explanation fit the DIBUR part, but it can also explain why the Hagada connects Yaakov's descent the Borrowed Object into Egypt with Lavan. In the last few lessons we embarked on a new topic, that of borrowing and lending. We discussed the most Sh'vi'i • Seventh Aliya • common case, that of borrowing money. The economy of many countries depends upon the banking system functioning properly and banks make their money on 15 p'sukim • 31:43•32:3 lending money. Lavan answers that the women are his daughters, In this lesson we shall take a glance at a less grandiose that the children are his (grand)children, and the type of borrowing, Reuven borrows an object from animals are his as well. Yaakov and Lavan make a Shimon. While it is in Reuven’s possession may he pact and form a mound of rocks as a sign of their lend it to Yehuda? The Talmud in a Baraita (T. Bava agreement. Yaakov offers a sacrifice to G•d and Metzia 29b) discusses this question; it states that if one swears to the covenant. In the morning, Lavanborrows a Torah scroll from his friend he may not lend kisses his children and grandchildren, blesses them, it to another person. He may open it and read it. Even and returns home. when reading from it he may not study in it something Yaakov continues on his journey and encounters for a first time. (If he will read something for a first angels (of Eretz Yisrael • the sedra thus comes full time he will unduly concentrate on it and may circle) on the way, Yaakov names the place Macha• inadvertently tear it.) The Talmud asks why does the nayim. Last 3 p'sukim are Maftir. Baraita mention a Torah scroll when the law is that borrower may not lend out any object that he borrows? Most of the commentaries and codes discuss this specific question almost exclusively, since we are Haftara • 28+2* p'sukim dealing with the Sefer to be used for the study of Torah which is one of the most important mitzvot. It was • Hoshe’a 12:13•14:10 necessary to be specific regarding a Torah scroll, since it might have been thought this case is different, in that S'faradim read the 17•pasuk portion of Hoshea that preceeds the Ashkenazi reading, 11:7•12:12.the lender of a Torah scroll is agreeable to having a Chabad do also, but they continue for two more mitzva performed with his possessions he would p'sukim • namely, the first two p'sukim of thetherefore not object to the borrower lending his Torah Ashkenazi reading. scroll to a third party; the teaching taught us that this is *Chayei Adam suggests concluding the haftara not so, the borrower may not lend the Torah scroll to with Yoel 2:26•27, in order to end the haftara on a another person. (There is a great deal of discussion of better note than Hoshea ends with. the liabilities of the parties in the event that the borrower did indeed permit a third party to use the This concluding portion of the book(let) of Hoshea borrowed object and something happened to it such as begins with reference to Yaakov's journey to Aram being damaged, who is liable?) In all events we see that to find (and work on behalf of) a wife (wives) • if one borrows an object he may not lend it out to hence its obvious connection to the sedra. The another person. R. Isaac Alfasi (Rif, 1013•1103) quotes prophet points out to the People of Israel theirthe text of the Talmud as being the status of the humble origins, in an attempt to put things inhalacha. The Nemukei Yosef (R. Yosef Habiba; beg perspective and restore their faith and reliance 15th cent.) in his commentary of Alfasi, writes that the upon G•d. reason that a scroll of the laws is specified since the The last 9 p'sukim of the haftara and also the first 9 same applies to any borrowed object is that one may p'sukim of the haftara of Shabbat Shuva. inadvertently tear the scroll while perusing it. R 6 S to the third party he may lend the borrowed object to In Maimonides (1135•1204) this law appears as follows that third party. R. Yechiel Epstein (1829•1908) in his (Laws of Hiring 1:4): the borrower is not permitted to Aruch HaSulhan writes, “the borrower may not lend to lend to others the object lent to him. Even if a he third party even during the term of time of the borrowed a scroll of the Law, the reading of which is a borrowing. Even if he borrowed a Sefer Torah scroll pious deed, he must not lend it to another. The reason that he is doing a mitzva with the borrowed object and as given by Maimonidies is that the owner of the object it might be thought that the owner would be pleased may say to the borrower, “I do not wish to have mythat his object is so being used, it is the law that he may property entrusted to another”. R. Yosef Karonot lend it to a third person. This theory [that the owner (1488•1575) in his Kesef Mishna commentary onwould like to have his object used in the performance Rambam, writes that if the borrower left the scroll open of a mitzva) is not applied to invaluable objects but also on his table, a third part may read from it while sonot applied to sefarim which can be damaged while open. This can be done with the borrower’s permission being studied from”. In A Restatement of Rabbinic since the third party is not actually touching the scroll. Civil Law the following appears (IX p.190) “The borrower may not lend out the object that he borrowed Rabbeinu Asher (1250•1327) like Alfasi, quotes the even during the term for which he borrowed the object. text to show that this is the halacha. This applies not Even if the borrowed object is a Torah scroll, he may only to a Torah scroll but to any other borrowed item. not lend it out.” Why then is there mention specifically of a Torah scroll? It might have been thought that the owner of the Torah scroll is happy that his scroll is being used for a The topic of this lesson is more fully discussed in mitzva and would not object, the Talmud thereforeVolume IX, chapter 342 of a Restatement of Rabbinic teaches us that in no case may a person who borrows an Civil Law. Copies of this volume can be purchased at object permit a third party to use it. Asheri also quotes local Judaica bookstores. the passage that borrower may read from it a passage Questions to [email protected] that he is familiar with but not to read a passage for the first time. The emendations to Asheri includes the Spiritual & Ethical Issues in the following statement: “It was said in the name of R. Yehudai Gaon, just as it is prohibited to study from the Stories of Sh’mot scroll a subject that is new to the borrower, so is it prohibited to copy from it even one letter without by Dr. Meir Tamari permission; this applies to an unlearned person, but a learned person may copy from it even withoutActions the Shape the Character permission provided that he does not have available the [6] text.” R. Yaakov Tur (1270•1340) Choshen Mishpat 342 writes “A borrower may not lend out the borrowed "THREE PILGRIM•FESTIVALS SHALL YOU object to another person even if the object is a Torah CELEBRATE … Three times in the year all your males scroll which will include doing a mitzva with theshall show themselves in relationship to the Presence of object. R. Yoel Sirkis (1570•1641) in his BayitG•d" (Shmot 23:15•17, 34:23, D'varim 17:16•17. This Chadash commentary on Tur after quoting the sources, pilgrimage obligation linked to the Exodus [in D'varim writes that the non•lending of the borrowed objectthere is the addition of "so that you shall remember that spoken about in this text is specifically limited to ayou were a slave in Egypt] is not the spiritual Torah scroll since it is easy to cause damage to theequivalent of praying at the tomb of a tzaddik nor of parchment, but is does not apply to a person who has visiting a holy site nor of the experiences gained from borrowed a tallit or tefillin, the borrower may lendthe presence of a great religious personality, neither is them to a third person since the owner is pleased that it a once•in•a•lifetime obligation. "These pilgrimages his object is being used in the performance of mitzva. are all linked to the cycle of the agricultural year so that the warning against idolatry that is twice repeated in R. Karo in his Shulhan Aruch once again quotes the connection with them, makes it clear that these were text as did the earlier codifiers. Sma, (R. Yehoshuameant to be an integration of divinity into our Falk, 1555•1614) in his commentary says that these livelihood; that our prosperity flows from G•d and from laws only apply to personal property. Over the later nothing else" (S'forno). The linkage between the generations, the decisors have advanced theories that Regalim and Sh'mita found in Sh'mot 23 making them perhaps nowadays with so many copies of seforimobligatory, even in the years when there is no available we do not, in many instances, fear that the agricultural activity, would seem to support S'forno's sefer will be torn and will not be able to be replaced, so comment. that the borrower may lend a sefer to a third party to The obligation for all the males to leave their farms, glance at it. These discussions are limited to sefarim homes and villages throughout the country completely but the larger question of a borrower not lending the unprotected, required great faith in G•d's protection, borrowed object to a third party applies in all otherespecially as it was incumbent on them to do so 3 times instances. R. Shabatai Cohen (Schach; 1622•1663) every year. Navot (Melachim Alef 21) was a Levite writes if the borrower is in the habit of lending things R 7 S and would go on pilgrimage every chag. One yearmention on Pesach. Furthermore, pilgrimage then is however, as he was worried that King Achav would only for one day compared to 7 days on Sukkot. This seize his vineyard in his absence, he did not go. Hebecause on Pesach there is doubt as to the fate of the lacked faith in G•d's promise that: "No man will covet crops and on Shavout rejoicing is mentioned once your land when you go up to appear before your G•d" since while corn has been harvested, the fruit still has (Shmot 34:24). It is the same faith required of us every to be picked, but on Sukkot when all has been gathered Sh'mita; "And you may ask what will we eat in the 7th into the barns and stores three•fold rejoicing is year [for that matter also the 8th]? I shall command My justified" (Abarbanel). blessings upon you" (Vayikra 25:20). These three pilgrimage festival are not nature festivals, … "Chag Hamatzot.. in the springtime [the month of the neither are they agricultural celebrations, but are clearly standing corn (S.R. Hirsch)] for then you came out of a Jewish perspective on wealth, prowess and success: Egypt". All of them achieve spiritual dimensions in our lives, "Everything connected with the first Pesach was done both as individuals and as a nation, that shape in haste as the whole redemption has to come abouteconomic and material behavior far beyond ritual and swiftly. Israel in Egypt was slowly assimilating into ceremony. Egyptian culture [reverting to the pre•Avrahamic state "At Pesach, time of celebration of freedom and of mankind stuck in the mire of idolatry and immorality independence, of fruit and corn on its own land, Israel (Rambam, Hilkhot Avoda Zara 1:2)]. Had has the to offer the Korban Haomer. There is a need to redemption been a slow process they would have lost proclaim to the State and to each individual that the the Avrahamic teaching completely. However, having land that they own, the fields that bloom for them and been taken out of Egypt and having received the Torah, the fruits that now ripen for them, are not our gods, they absorbed their intrinsic Torah culture so that the they do not constitute us as a nation nor are they future redemption could evolve slowly like the rising of legitimate objects of our efforts. All of them are only the morning star" (Harav A. H. Kook, Oleh Re'ah). He the means whereby to develop a national, communal goes on to write that's why Pesach has to be in theand individual life such as G•d the Master has springtime, so that the nation•religion redemptionprescribed for us'" (Rabbi S. R. Hirsch, Collected parallels the world slowly emerging from the winter Writings), sleep, vitality fills creation and joy and hope are"On Shavuot, the confession that had to accompany the everywhere. bringing of Bikurim came to place the fruits of Jewish Ibn Ezra sees the haste as referring to the confusion and farmers in their correct perspective as not being due to astonishment of the Egyptians at the sight of a mass of their ability, luck or work but solely the results of G•d's their slaves leaving them as free men. In our ownchesed" (Sefer Hachinuch). As it starts off as a generation, we are witnessing the same theological and statement acknowledging G•d's chesed in taking us out ideological confusion of nations and religions at the of Egypt and slavery to grant us the land and its fruits, independence, might and freedom of Israel, afterit places the Exodus also in its correct perspective. thousands of years of persecution, servility "On and Sukkot, when you have gathered in your produce physical weakness. and your homes are full of good things, you should ..."And the festival of harvest… the first fruits of your remember that I made you dwell in sukkot in the labors shall you bring to the House of G•d". wilderness. Therefore, give thanks to Him who fills "In the symbolism of the sacrifices the number twoyour houses with good things and do not say: 'My represents a society with all its members, so the two power and might have given me this wealth'" loaves brought on Shavuot signifies independence for (Rashbam, Vayikra 23:43). every member and the two lambs, harmony for each home. There can be no independence and no harmony MISC section • contents: of one without the independence of the other members of that society, therefore the Torah includes in the [1] Vebbe Rebbe obligatory rejoicing on this chag besides one's immediate family, the slave, the Levite, the convert, the [2] Candle by Day orphan, and the widow" (Rabbi S. R. Hirsch). [3] From Aloh Naaleh ..."And the Festival of the Ingathering… when you gather in the results of your labors". [4] Wisdom and Wit "The farmer winnows and cleans his crops of chaff, dirt [5] Parsha Points to Ponder and waste material before bringing it into the storehouse, so we cleanse our souls of sin on Rosh [6] Torah from Nature Hashana and Yom Kippur, and on Sukkot bring them [7] MicroUlpan to rejoice in His Presence" (Shem MiShmuel). "The expression of rejoicing occurs three times in [8] from Machon Puah connection with this chag, while there is no such[9] Portion from the Portion R 8 S understands it to work by linking her to her [10] Divrei Menachem ex•husband. It sounds from the Tashbetz that her relationship with the children prevents her from [1] From the virtual desk of the OU reverting back naturally to her father’s household and VEBBE REBBE way of life. It is also likely that this concept is based not on a halachic derivation but on a sociological The Orthodox Union – via its website – fields questions of situation that the Torah recognized. Namely, the all types in areas of kashrut, Jewish law and values. Some mother of children who have their father’s halachic of them are answered by Eretz Hemdah, the Institute for status is expected to continue to act in a way that is Advanced Jewish Studies, Jerusalem, headed by Rav Yosef consistent with their upbringing. This then would apply Carmel and Rav Moshe Ehrenreich, founded by HaRav even if she was divorced, as the Tashbetz himself Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to states. Even when they are grown up, although she no serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU,longer has to raise them, halacha recognizes the Yerushalayim Network, Eretz Hemdah... and the Israel likelihood that she will be very connected to them and Center. The following is a Q&A from Eretz Hemdah... may spend much time with them (see Ketubot 54a; Even Ha’ezer). Therefore it makes sense that she should not be more connected to her father than to I am a woman of Sephardi descent who them and it is not necessarily appropriate to change to married an Ashkenazi man, and I have Q her childhood minhagim. since been divorced. Should I revert back to my Sephardic customs and rulings? Igrot Moshe does not rule on what happens in the case that a wife is widowed or divorced. However, his logic We must start by seeing why a wife takes on seems to imply that if practically she went back to her husband’s origin’s customs and rulings. interacting with her former community she could and A maybe should go back to their minhagim. He does raise The oldest direct source we know regarding a wifethe possibility (within his explanation of the Rambam’s conforming to her husband’s traditions is the Tashbetz minority approach) that a woman waits until she (III, 179). He says that it is inconceivable that marries a to accept her lifetime minhag and that she husband and wife would live together governed byshould keep it thereafter (at least until she remarries). different practices. There are varied explanations of this concept. Rav Moshe Feinstein (Igrot Moshe OC I, 159) In the final analysis it seems that a divorcee without compares the husband’s home to a community and says children should revert to her old minhagim and that that when his wife joins his household, she takes on children, who play a pivotal role in the divorcee’s “the place’s practices” just like a new permanentlifestyle, should prompt her to retain their joint resident of a community (Shulchan Aruch, OC 468:4). minhagim. In general, though, if she has chosen either Others (Admat Kodesh II, OC 2; see Igrot Moshe,her old or her adopted community as her ibid.) claim that a woman was not fully connected to religious/cultural center, she can follow its minhagim. her father’s traditions, as the expectation always had been that she would leave to join her husband’s family Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly and accept his minhagim. parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or What happens when a couple gets divorced www.eretzhemdah.org. (or And/or you can receive Hemdat widowed)? If the matter is that they cannot haveYamim by email weekly, by sending an email to different minhagim under one roof, then when they no [email protected] with the message: longer live under one roof, the woman would revert to Subscribe/English (for the English version) or her former minhagim. In fact, the Tashbetz says this Subscribe/Hebrew (for the hebrew version). Please leave but with a major proviso. If the woman becomesthe subject blank. Ask the Vebbe Rebbe is partially funded widowed and her husband leaves her with children, she by the Jewish Agency for Israel would maintain her husband’s family’s minhagim. One of the precedents he brings is from a halacha from the [2] Candle by Day Torah in regard to the eating of T'ruma. The daughter of a kohen eats T'ruma because of her father, until she "A problem" is not an absolute; it is a marries. If she marries a non•kohen she no longer eats characterization of a state. A different characteri• T'ruma, but if he dies or divorces her she goes back to zation, just as legitimate, might be "a solution". her father’s house, and his T'ruma. However, if she has children from the non•kohen husband, she does not From "A Candle by Day" by Rabbi Shraga Silverstein return to eat T'ruma (see Vayikra 22:13). Thus, we see, A Candle by Day • The Antidote • The World of Chazal says the Tashbetz, that a widowed woman with by Rabbi Shraga Silverstein children retains the family status of her marriage. Now available at 054•209•9200 Rav Yosef Engel (Gilyonei HaShas, Y'vamot 86a) takes this comparison very formally and also R 9 S [3] CHIZUK and IDUD [4] Wisdom & Wit for Olim & not•yet•Olim respectively A certain ascetic, who fasted constantly and afflicted his body in other ways, once came to R’ Yitzchak of One of the most moving, perplexing scenes in this Worki. “What gives you the idea you own anything week's parsha is when Rachel asks Yaakov to daven in this world? R’ Yitzchak asked him. for her so that she can have children and Yaakov responds in anger, saying, "Am I in place “Me, of Rebbe?” the man responded.” On the contrary, Hashem?" (30:1•2) I try hard not to have any enjoyment in this world.” “Yes, but you torture your body with all type of While other commentaries deal with why he gotafflictions and your stomach with your constant angry, and the consequences of his anger, Ibn Ezra fasts, “said R’ Yitzchak. ”Who made you the owner says the episode teaches us something about prayer. of your body, that you should be allowed to afflict Yaakov is a tzadik, with yichus to boot, whoit?” davened for Rachel, a righteous woman. Their cause was certainly just and noble, and yet his t'fila wasn't ### answered. Why not? Says Ibn Ezra, "Because the R’ Hirsh, a Belz Chassid, would wake the students in time hadn't come for it to be answered." his yeshiva every day with the call: “Wake up, dear students. We have a visitor here who has never been Sometimes, we can want something and davenhere before and who will never return. It is this new earnestly and give tzedaka and perform good deeds, day.” but it just isn't the right time for the t'fila to be answered. Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Mesilat Y'sharim wonders how a person is supposed Wisdom, A Touch of Wit; and "Wisdom and Wit" — to keep davening for an end to galut and available the at your local Jewish bookstore (or should be). rebuilding of Yerushalayim, when he sees it's notExcerpted with the permission of the copyright holder happening. He answers that if our t'filot aren't answered it's because the time hasn't arrived yet. In [5] Parsha Points to Ponder the meantime, we have to keep doing our part; our davening brings joy to Hakadosh Baruch Hu. VAYEITZEI
Equally important is the practical steps that Rachel 1) Throughout the Torah, there are breaks in between took to realize her dream. On the pasuk, "and G•d stories where there is a physical open space in the Torah. remembered Rachel and heard her" (30:22), Sforno (There are letters PEI or SAMACH in our Chumashim to says that what caused G•d to remember was not just indicate these breaks.) Why are there no such breaks in the timing, but Rachel's efforts to have a baby: she the entire Parshat Vayeitzei despite the fact that there are brought a rival, her maidservant, into the marriage many different stories taking place in different settings? and bought the berries of Leah's son Reuven. 2) When Lavan protests Yaakov’s desire to marry the younger sister, why does he say that WE DON'T DO In other words, our job is to keep davening and to do THIS IN OUR PLACE (29:26)? Why doesn’t he simply everything in our power to realize our goals. say that it is not proper for the younger daughter to get married before the older one? We need to continue to daven for an ingathering of 3) Why does the Torah use the language SHE GAVE the exiles and do our part in making it happen. BIRTH FOR YAAKOV specifically regarding the births of Yissachar (30:17) and Zevulun (30:19)? May it finally be the time for our t'filot for Geula to be answered and may we act in a way that brings merit to Am Yisrael and justifies our ultimateTHESE ARE THE ANSWERS redemption speedily in our days. Ponder the questions first, then read here
Joel Rebibo 1) The Sfat Emet suggests that through the omission of these breaks, the Torah is teaching us that Yaakov never TORAH THOUGHTS as contributed by Aloh Naaleh members took his mind off of the Land of Israel and through all of for publication in the Orthodox Union's 'Torah Insights', a his travels and experiences there was no pausing or weekly Torah publication on Parshat HaShavu'a breaking from that mindset. 2) The Bais HaLevi suggests that perhaps Lavan was rebuking Yaakov for taking the birthright from Eisav. Lavan was saying that we do not place the younger sibling before the older one IN OUR PLACE as opposed to what apparently is acceptable where Yaakov came from.
R 10 S 3) The Netziv suggests that the Torah is teaching us that sheep•goat pairing being generally stillborn. Some these two births came in the special merit of a specific act report births of an infertile offspring with 57 performed by Yaakov. While Yaakov most likely did not chromosomes and characteristics of both parents. want to marry Zilpa, he did so because this is what his wife Leah desired. Thus, on the heels of his marrying [7] Zilpa, these two sons were born and Yaakov is given his Micro•Ulpan due when the Torah describes these births. SHEEP • K'VASIM Parsha Points to Ponder is prepared by Rabbi Dovmale: Ram = AYIL Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the female: Ewe = RACHEL author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith", justwithin first year: Lamb = re•published by Feldheim [email protected] KIVSA/KEVES yearling (1•2 yrs. old): hogget [6] Torah from Nature In its 13th month (not fit for Mizbei'ach) TZON = PALGEIS, NOKEID, This week's column is a loose association with thePARCHADIGMA (three opinions from portion of Vayeitzei that tells us of the "arrangement" between Yaakov and Lavan concerning Yaakov'sthe mishna in PARA) payment in sheep and goats. Some Torah terminology first... TZON is a general[8] From Machon Puah term for sheep and goats. In Rabbinic literature, these are also called B'HEIMA DAKA. SEH refers to a Testing Ovulation [2] single sheep or goat, with SEH K'VASIM and SEH Dear Puah, I am a Rabbi in California and have been IZIM being the specific sheep or goat respectively.following your articles. Many young couples ask me how G'DI can refer to the young of either sheep or goat... or then can test for ovulation, what is your suggestion? Are cow. there any halachic problems with testing ovulation? The domestic sheep • ovis aries • is the most widespread and numerous species of sheep. We started answering this question last week and we People who are not familiar with livestock oftencontinue here with the various methods of testing confuse sheep and goats. What are some of ovulation. the We will look at the halachic questions that arise differences? from testing ovulation next week, IY"H. Sheep have fleece, goats have hair. (Exception:Last time we discussed testing basal body temperature (BBT) and home ovulation tests. Barbados sheep.) There is another natural way of testing when a woman is Sheep say BAA goats say MAA. Seriously, their voices ovulating that utilizes the fact that the cervical secretions are different. during ovulation are different than those during the rest of Most goats are naturally horned, but many sheep breeds the month. are hornless. At the time of ovulation the cervical mucus resembles egg Goats are smart, sheep are not. whites and is stretchy. If a woman can feel the secretions and learn to differentiate between the different secretions Sheep are more likely to overeat than goats... at different times of the month, she can see when she is Sheep are grazers, goats are browsers. That meansovulating. This requires a stage of learning, usually under sheep are probably better weed eaters, since they eat the guidance of another woman who has learnt this and grasses and other plants all the way down to who the can teach her. Many women find it difficult to ground. Goats, on the other hand, nibble here and there, differentiate between the different secretions and some sampling a variety of bushes and leaves. find it more confusing than helpful. Sheep are generally more skittish than goats. TheirOther methods have been suggested and tried, such as instinct is to flee, not fight. testing saliva with a small magnifying glass, or a watch that can detect hormonal changes through the skin, and Sheep milk is higher in fat than goat milk. Either one others. We have not found all of these methods to be can be used to make feta cheese. effective and one needs to employ caution before Although sheep and goats seem similar and can berecommending something like this, although I can also relate that I have seen women who happily use these mated together, they belong to different genera. Goats methods and it has aided them to get pregnant as well. belong to the genus Capra and have 60 chromosomes, while sheep belong to the genus Ovis and have 54The real direct way of testing ovulation is by doing a chromosomes. This results in the offspring of blood a test that checks the hormone levels of the hormones R 11 S that control ovulation, and to combine this with anstopping her from having children, but it was G•d. ultrasound that can see the growth of the follicles in the ovary and can predict when ovulation will occur with a In this section we see a progression in Rachel's great deal of accuracy. understanding of our relationship with G•d. The problem with this last method is that it requiresFirst she feels that it is her husband who is at fault several doctor's visits at the correct time each month for her inability to have children. He gets angry at something that carries with it both expense and anher for this idea and tries to explain to her that it is investment of time. G•d. She decides to follow in the path of our Therefore when asking which is the best method, itmother Sara, who gave her handmaid to her depends on who is testing. If it is a young couple who husband, Avraham in order to give birth. Rachel seem to be healthy and no problem presents itself they was certain that this action would give her added should be guided initially to one of the low tech methods. ZECHUT, merit, that would enable her to conceive When talking about an older couple, or one who have "through her I WILL have a son! (30:3)". When been trying for some time, or if there is a suspicion that Bilha, her maid•servant does deliver, she calls the there may be a problem with ovulation, then they should child DAN, justice, pointing out that G•d had be directed to the last method as soon as possible. judged her. She feels that G•d gave her what she deserved because of her actions. It was natural Next week we will look at the halachic ramifications. for Him to give her this child because she had taken her handmaid into her house. But Sara The Puah Institute for Fertility and Gynecology inImeinu acted differently in a similar situation. She Accordance with Halacha is based in Jerusalem and helps straight away realized that her barrenness was couples from all over the world who are experiencing from G•d and when she gave her handmaid to fertility problems. Puah offers free counseling in five Abraham she said ULAI, maybe, I will merit having languages, halachic supervision and educationalchildren through her (16:2). It wasn't necessarily programs. Puah has offices in New York, Los Angeles and dependent on her actions, but on G•d's will. Paris. To contact the Puah Institute please call 02•6515050 in Israel or 718•3360603. Rachel names the next child born to Bilha, Visit our website at www.puah.org.il NAFTALI, because NAFTULEI ELOKIM NIFTALTI IM ACHOTI (30:8). The word NAFTALI is no usual word and is interpreted in many ways. "I have [9] been twisted around with my sister through all of G•d's roundabout ways” (Rashi, Arye Kaplan). It is also interpreted as struggles, mysteries, bonds, and prayers. NAFTALI from the root PTL, connection. She prayed in order to make a connection between her and G•d. Rachel by Rakel Berenbaum becomes known as the one who is constantly FEEDback to [email protected] crying for her children and praying for them. She gets to the level where she realizes that prayer is how we come in front of G•d with no demands, no SHE NAMED THE CHILD bargaining, we just twist and bend ourselves in front of him with the understanding that everything NAFTALI is in HIS hands. Her descendant Chana has this understanding ingrained in her genes, and when In this weeks portion we see the progressive she too is barren, she doesn't blame her husband growth of Yaakov's family. Yaakov loved Lavan's she just “pours her heart out in front of Hashem' daughter Rachel and agreed to work seven years (Samuel 1 1:15). She begs Hashem to help her for her hand in marriage. After seven years a knowing that all is up to Him. So much about our wedding was held , but Lavan tricked Yaakov and prayers today we learn from Chana. This is a very gave him Leah instead. When the Sheva Brachot high level of prayer to reach. So many people were over, Yaakov was able to marry Rachel after think that things depend on us • how smart we promising to work for another seven years. Since are, how strong we are, how much money we Rachel was the wife that Yaakov had originally have. For example, people worry how will we be chosen, he loved her more than Leah. The verse able to defend ourselves against Iran if we don't (29:31) tells us that G•d saw that Leah was have this that and the other thing. But we must “unloved”, so he opened her womb. She started constantly remember that our best weapon is having children, and had four sons in a row; bending ourselves in front of Hashem with the Reuven, Shimon, Levi, Yehuda. Rachel, on the understanding that everything is in His hands. other hand, was barren. She realized that she was not able to bear children and she was jealous of One of the interpretations of the name of NAFTALI her sister (30:1). She demanded from is her "twisted" so here are two recipes with twisted husband to give her children. He got angry with pasta. One is parve and the other is meaty. her and told her that it was not he who was R 12 S initially in that potential state. Rachel, for example, is ITALIAN TWIST SALAD told explicitly that it is Elokim • the G•d of Judgment • who has deprived her of children (B'reishit 30:2). 16 oz. pkg. twist macaroni Leah, however, bears four children soon after her 4 medium carrots, shredded marriage. R. Hoffman explains that here Hashem • the 2 medium zucchini, sliced G•d of Mercy • was compassionate to her, as the unloved wife. So, "He opened her womb" (ibid 29:31). 3 medium tomatoes, diced Later, nevertheless, when she could no longer bear 1 cup cauliflower children naturally, "G•d hearkened to Leah" • and two verses along, "G•d remembered [the barren] Rachel." 1 cup broccoli In both cases, we learn, G•d responded to the 1 cup Italian dressing supplications of the women. How beautifully, then, do we see the power of prayer. Cook twists as package directs. Add rest of ingredients. Mix well. Chill for several hours. Shabbat Shalom, Menachem Persoff Towards Better Davening CHICKEN 'N' SPINACH SALAD and Torah Reading WITH PASTA TWISTS Super•Silent Alef and other things to watch for 6 oz. pasta twists 1/2 cup sesame seeds Words with the root REISH/ALEF/SHIN, occur in 1/2 cup salad oil Tanach almost 900 times, in many variations. In almost all of them, the ALEF is unvoweled and therefore is not 1/3 cup wine vinegar only a silent letter, but contributes nothing at all to the 1/3 cup soy sauce sound of the word. BREISHIT / RISHON / ROSH and many others words like them. In this week's sedra is the 2 Tbsp. sugar noteable exception:.M’RASHOTAV. We find it twice 1/4 tsp. pepper in Vayeitzei (and 5 other times in Tanach). The ALEF is voweled and hence contributes to the sounding of the 3 cups cold, shredded cooked chicken word. 1/2 cup finely chopped parsley Speaking of super•silent ALEFs, when a VAV is 1/2 cup thinly sliced green onion prefixed to the word ELOKEI (see pasuk 28:13) the ALEF loses its CHATAF•SEGOL and becomes super• 8 cups lightly packed torn fresh spinach silent. VEILOKEI • as if the ALEF were not there. This (2 bunches) was an example of many ALEF words that behave like this. Boil pasta, drain. Fry sesame seeds in 1/4 cup oil, stirring until golden. Cool. Stir in remaining 1/4 cup In the word MISHNATO in 28:16, we find a SHIN oil, soy sauce, vinegar, sugar and pepper. Pour with a DAGESH CHAZAK in it and a SH'VA under it. over cooked pasta. Add chicken and toss lightly. The SH'VA must be NA, because of the DAGESH, and Cover and chill for at least 2 hours or overnight. therefore the word's first syllable is MISH and the To serve: add parsley, onions and spinach. second and third syllables are SH'NA•TO, with the first Toss gently. SH blending with the second one smoothly, without a crack between them. This, in contrast to MISHNATO, where the syllables are MISH (SH'VA NACH under [10] Divrei Menachem the SHIN) and NA•TO. The SHIN is not stressed (emphasized) as it is in the previous word, and more Parshat Vayeitzei poignantly relates the progress of importantly, the SHIN's SH'VA is NACH in the second Rachel and Leah as they each try to establish case and therefore unvoweled (only the consonant themselves as the primary provider of children to our sound of the SH is heard), in contrast to the first word, forefather Yaakov. For it was an honor to be a in which the SHIN has a mild, brief vowel sound of the companion to the righteous tzaddik and a privilege to SH'VA NA. give birth to many of the twelve tribes that would launch the Jewish nation. Significant in this example is the fact that improper The rabbis tell us that, in essence, the Matriarchs were pronunciation will change the meaning of the words barren because Hashem desires the prayers of thefrom "from his sleep" to "his teaching". righteous (Y'vamot 64a). So Rachel and Leah, who spent much of their energy vying with each other, were R 13 S SHEYIBANEH BEIT HAMIKDASH... Gemara tells us that Josiah, the last righteous king of Judah, realizing that the destruction of Bayit Sheini was A series of articles on Beit HaMikdash•related topics by imminent, secreted the Aron HaBrit in tunnels deep Catriel Sugarman intended to increase the knowledge, below the earth which had been already prepared by interest, and anticipation of the reader, thereby hastening King Solomon (Yoma 52b). According to this Midrash the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash. (based on II Divrei Hayamim 35:3), the Shemen Hamishcha was also hidden away at the same time. In the days of Bayit Sheini, the KG was inaugurated by The Kohein Gadol simply being invested with the special eight garments • Background Material [1] of the KG. The newly appointed KG would don the "many garments" and remove them every day for a The Torah records that the first Kohein Gadol [KG] week. After this 7•day investiture, his legitimacy as KG was Aharon, the brother of Moshe and G•d awarded the was acknowledged and he could perform any Avoda office in perpetuity to his descendants (Vayikra 6). I required by his office, including that of Yom Kippur Divrei Hayamim 23:13 reads, "The sons of Amram: (Yoma 4a). The anointed KGs of Biblical days differed Aaron and Moses; and Aaron was separated, so he from the Second Temple KGs who were inaugurated should be sanctified as most holy, he and his sons for by the "wearing of the many garments" (Merubeh ever, to offer before the Lord, to minister unto Him, Begadim) in that the Second Temple KGs were unable and to bless in His name for ever." Aharon was to bring the sacrifice "Par Kohein Mashiach", Bullock succeeded by his oldest surviving son Elazar (Vayikra of the Anointed High Priest. The Par Kohein Mashiach 10:1,2). (The two older sons of Aaron, Nadav and was brought by an anointed KG, who on the basis of Avihu, "brought a strange fire before G•d which He his Torah learning, allowed himself to inadvertently had not commanded them. A fire came forth from transgress a prohibition bearing the punishment of before G•d and consumed them, and they died before Kareit. Upon realizing his error, he brought such a G•d.") The third brother Elazar, who was the next in sacrifice (Vayikra 4:3•12). However, there is no record age, succeeded his father and eventually became KG. that such a Korban was ever offered. According to With Eli of Shilo, the High Priesthood passed from the tradition, the KGs ceased being anointed with the line of Eliezar to that of Itamar. Later King Solomon Shemen Hamishcha in the days of King Josiah. After deposed Aviatar who was of the collateral branch of the his time, even theoretically, this Korban could not be descendants of Itamar, Elazar's younger brother and offered. appointed Tzadok (a scion of Elazar) to be KG ( I Melachim 2:35). The descendants of Tzadok served as A KG could not be younger than twenty years of age KGs in Bayit Rishon and Bayit Sheini for some 850 (Divrei Hayamim 31:17). Though theoretically a young years, until the last officiating High Priest of thatKohein could serve at the Altar when he "produced two dynasty was removed by Antiochus IV. hairs" i.e. reached puberty, "his brethren the priests would not permit him to take part in the service until he Theoretically, only the Great Sanhedrin, the Court of was twenty years old" (Chullin 24b). Even so, King Seventy•One, had the authority to appoint or to confirm Herod appointed the Hasmonean Aristobulus KG when the naming of a KG (Tosefta, Sanhedrin 3), however, he was only seventeen. Serving as High Priest for only normally the right of succession was from father to son one year, the "warm zeal and affection" shown to him (Sifri; Parshat Shoftim. Hilchot K'lei Mikdash 4:20). by the people "when he went up to the altar, according This Halacha is derived from Devarim 17:20 which to the law, to offer the sacrifices, and this with the actually discusses the rules of succession of the king.) ornaments of his High Priesthood" signed his death The KG was to "be the greatest among his brethren in warrant and Herod, in his jealousy, murdered him strength, in beauty, in wisdom and in riches" (Yoma (Antiquities bk. 15: 3). 18a). These idyllic criteria unfortunately did not often meet the harsh reality of late Second Temple times. A Kohein who wished to serve in the Mikdash required During Bayit Rishon, the KGs were anointed with the proof of priestly descent. Archives of priestly Shemen Hamishcha, the "sacred anointing genealogy oil" were scrupulously maintained and (Vayikra 21:10) whose manufacture is described in constantly updated with additional information. Sh'mot 30:22•25. The Gemara discusses how the KGs Josephus describes in detail how carefully the records were anointed. "Our rabbis have taught: In anointing of priestly descent were kept. "Our forefathers… made kings, one draws [with the oil] the figure of a crown provision that the stock of the priests should continue (i.e., a circle around the head) and with [high] priests, unmixed and pure; for he who is partaker of the in the shape of the [Greek] letter chi (like an X). One priesthood must propagate of a wife of the same nation, [Tanna] teaches: The oil was first poured over the head without having any regard for money, or any other and then smeared between the eye•lids; where asdignities; but he is to make a scrutiny, and take his another [Tanna] teaches: The oil was first smearedwife's genealogy from the ancient tables, and procure between the eye•lids and then poured over the head. many witnesses to it. And this is our practice not only (These centers of oil are joined with one another and in Judea, but wheresoever any body of our men do live; extended to the neck • Rashi). By Bayit Sheini times, and even there an exact catalogue of our priest's the Shemen Hamishcha was no longer extant. Themarriages is kept; I mean at Egypt and at Babylon, or
R 14 S in any other place of the rest of the habitable earth, Ó There are 10 babies in cradles, with an wherever our priests are scattered; for they send to 11th one facing the other direction (for Jerusalem the ancient names of their parents in writing, Dina) and then a 12th one in the boy as well as those of their remoter ancestors, and they direction, for Yosef. also signify who their witnesses are. But if any war falls out… those priests that survive them composeÓ The plant above Yaakov’s pillow•rock new tables of genealogy of the old records, and(also the rock he moved from the mouth examine the circumstances of the women that remain… of the well) is a mandrake, the DUDA’IM But what is the strongest argument of our exactthat Reuven collected for his mother. (A measurement in this matter is what I am going to say, native plant of SE Europe. Its mystical that we have the names of our High Priests from father and magic properties date back into the to son set down in our records for the interval of two mists of time, where aphrodisiac and thousand years; [sic] and if any of these have been fertility qualities were accorded to it... transgressors of these rules, they are prohibited to The root is rather toxic... so•called present themselves at the altar… " Against Apion, ‘mystical’ properties were attributed to it Bk.1:7. Josephus (Antiquities bk. 13: 10) records that mainly because of the form of the the break between King Yochanan Hyrcanus and the parsnip•like root system, which usually Pharisees (the Sages) occurred because the King felt divides to give ‘arm and leg’ limbs to a the Sages did not punish severely enough a slanderer human body form...) who contended that Yochanan Hyrcanus' mother had been taken captive by the Syrians in the early days of Ó There are two of the sticks Yaakov used the Hasmonean rebellion. (The Gemara also records a to induce the production of the striped, variant of that story, Kidushin 66a). Had thisspeckled, and plain sheep and goats. prevarication been true, Yochanan Hyrcanus's claim to Ó Ice cream, G’LIDA, which is the Targum the high priesthood would have been seriouslyof KERACH in Yaakov’s tirade about his compromised. A Kohein himself, Josephus begins his cold nights spent watching over Lavan’s own autobiography with a detailed family genealogy as flocks. he "found it described in the public records" (Life Bk 1:1).
This week's TTriddles: [1] Happy 100th birthday M. AD TATKAST"SH [2] Biblical name for a female helper [3] Dreamliner [4] Tov yoteir than Chabad of Puerto Rico [5] Had the Torah not told us from where Yaakov traveled, this sedra could have been called by the same name as another. Additionally appropriate because? [6] Lavan approaches Yaakov the wrong way [7] crocheted, velvet, or leather Plus something else to comment about on the front page.
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